times were the Lord caused to be taught vnder the law in types and shadowes prefiguring Christ to come and to be exhibited euen as he saith in Ioh. 5.46 Moses wrote of me though indeede now vnder the Gospell farre more cleerely and plainly that it may now be verified if euer that Christ by preaching him hath been crucified in our eyes So that by this is this mysterie of saluation purchased by his death manifested vnto vs. Now the fourth point remaines how this tidings of Christs deliuering man from the feare of the wrath to come is receiued in the world and that is by faith For there is no way to receiue Christ and all his merits the full medicine of mans miserie but by faith This true faith therefore is to be knowne what it is and how it is wrought that so by it hee may receiue Christ and be saued Now this true faith which for the worthie effect of it we call iustifying faith is nothing else but a sound beleefe in that promise of life that poore sinners comming vnto Christ he will ease them that is free them from all woe and restore them to all happines here and for euer and to be short so to giue credit to Gods word as hee rest thereon that hee will saue him Which true faith is wrought in him by the ministerie of the word reuealing this mercie and truth of God and by these the holie Ghost inlightening him to conceiue and drawing him to beleeue and so vniting him to Christ which whosoeuer hath thus receiued is hereby made the child of God so as he himselfe shall see it and an inheritour by sure hope of eternall life This therefore is to be knowne of him who shall be saued and his iudgement is to be setled in this truth before he enioy it as his owne or can haue his part in it He must be able to see cleerely and soundly that God hath made this Christ Iesus his sonne Lord ouer all creatures conqueror of the diuels deliuerer of the captiues comforter of the heauie hearts so that by him there is as full pardon of sinne purchased as euer was by Adam procured guiltines and condemnation And thus much of these two first points that he whom God will effectually call to the assurance of saluation must haue knowledge in generall of mans miserie and Gods mercie by Christs redemption CHAP. 4. How this knowledge worketh and namely the first worke that God maketh them beleeue their miserie and to be troubled in minde for it THere is yet wanting the true imbracing and applying of Christ with all the merits of his death and passion to this man that hath the foresaid knowledge or else he can in no wise be happie Let vs see therefore how this knowledge worketh in him on whom God will shew mercie how God by the light and helpe of it draweth him forward vntill he beleeue for his owne part and in his owne person which the other who haue onely the generall knowledge before mentioned neuer attained to And this is the last of the three points which I purposed to handle about this matter namely in shewing who is the child of God Which being done the question in hand shall appeare and be manifest This onely by the way it shall be fit to admonish the reader of as I said before that he is in no way to the kingdome of heauen who is yet voide of this knowledge altogether of his miserie I meane and of the remedie which kind of people although they are least troubled in their consciences of all other men but are merrie as though no daunger were comming toward them and therefore keepe a course in their liues which is after the fashion of the world are to be pitied and prayed for and to be perswaded to heare the word preached rather then to be allowed in their madnes and follie Who verifie most rightly the saying of the Wiseman That there is a way that seemeth pleasant to them but the issues thereof are the way of death God suffering them as he did the Gentiles to walke in their owne waies But to leaue them as sufficiently conuinced of a wofull estate euen by the testimonie of men who haue any iudgement and to goe forward with that which is in hand that is to shew how this doctrine worketh in him who by it shall come to true faith and assured hope of saluation we are to know that he remaineth not an idle and vnprofitable hearer as sometime and as many other still doe but is secretly drawne he cannot tell how by the vnspeakable worke of the spirit of God to be perswaded that the doctrine taught doth conerne him the Lord giuing him with his knowledge wisedome which is a gift of the spirit whereby he applleth generall things particularly to himselfe and that he thereby speaketh vnto him as well as he doth to any other in the denouncing the threats of the law and euerlasting damnation and his eyes being now opened to beleeue this he thinketh himselfe the miserablest of all other who before nothing at all regarded the welfare of his soule but thought himselfe in as good case to Godward as any other Hee now perceiueth I say himselfe not onely a loathsome creature in Gods sight through the Ieprosie of sinne but withall a most cursed and damned creature subiect to all Gods plagues in this world and to condemnation in the world to come For although the world lie in darknes and beleeueth not the law of God least it should be conuicted by it and therefore cannot beleeue the promises of the Gospell yet God otherwise prouideth for his that they by seeing and feeling the desert of their sinnes may haue an appetite thereby to seeke mercie and forgiuenes which without it is vnsauourie to them as our Sauiour Christ saith The whole haue no neede of the Phisition but the sicke Matth. 9.12 Neither let this deepe impression of the doctrine of the law preached being no lesse sensible to the partie that feeles it then the print of the seale is to our eye in the soft waxe let it not I say be counted a meane and common mercie In deede it is meanly accounted of the doctrine of it being so common and oft taught For as it is said of faith Luk. 18.8 that when the Sonne of man commeth he shall finde it rare in the world so in some sort wee may say of this that it is rare that men who know that all are vnder the wrath of God till the Sonne of God make them free doe beleeue indeede that it is so with them and euen their owne case Oh men shunne this as death and yet without beleeuing it there is no life for did they beleeue it personally for their owne parts they could not but lay it to heart so as the whole powers thereof should be taken vp with the cogitation of it as it is
that they loue to lie in it still more foolish then children who cannot bee made to come nigh the water when they haue once been in perill of drowning and so they verifie the words of Christ Prou. 1.22 O ye fooles how long will ye loue foolishnes Which is the cause why not onely the most part of hearers are dead and cold practisers but euen many of the teachers though they do boldly vtter that which they haue read yet are faint followers of that which they teach or conceale much of that which they should deliuer because they finde the contrarie to be done of themselues which they see they should teach others and would shunne the reproch of the prouerbe Physition heale thine owne disease But they who turne their thoughts consideration wisedome and studie to this marking what is the blessed course of life and how it is attained vnto as they shall declare that they are wise so shall they bee sure to finde a singular helpe to godlines which they shal neuer repent of trauailing for It followeth in the next place that we see how God hath prouided no lesse helpe for vs in companie which because we haue much vse of and occasion to be often in it therefore least we might possibly returne out from it worse then we went into it as the most companies are such as doe make men more corrupt then they were before therefore the Lord hath taught his people how to carry themselues in all their meetings with others in such wise as not onely they may shunne the harme which is easily gotten therein but also haue much helpe and furtherance thereby to goe better forward in Christian duties But this point is handled at large in the next treatise Therefore I referre the reader thither CHAP. 10. Of prayer and the parts thereof thankesgiuing and request whereunto is added confession of sinnes HAuing now made mention of the two first kindes of the priuate helpes the third followeth containing the helps which may be vsed by ones selfe alone or with others also as prayer and reading Prayer is a calling vpon God according to his will and hath these two parts thanksgiuing and request whereunto is added the confession of sinnes Thanksgiuing is that part of prayer in which we being comforted by some benefit which in fauour God bestoweth vpon vs are drawne to loue and praise him and shew forth the fruites thereof In the which description we see three duties to be required of vs and three motiues or perswasions to drawe vs to performe them I will first mention these latter and then proceede to the duties The first motiue is knowledge and remembrance of some benefit receiued or promised vs. Which may be seene in the thanksgiuings of all Gods seruants as in Dauid after that he had receiued the sauorie and seasonable counsell by Abigaile and in Abrahams seruant when God had blessed him in his iourney to Aram. The same may be said of the leaper when he saw that he was clensed after he had made request for it to Christ And where there is no knowledge and due consideration of some particular mercie how can there be any true and hartie thanksgiuing howsoeuer in words there be a protestation for fashion sake as in them who say we must thanke God for all when yet they consider of nothing that moues them thereto The second motiue to thanksgiuing is ioy and gladnes of heart for the benefit which we thinke of or call to minde As appeareth by the psalme in them which returned out of the captiuitie saying When the Lord brought againe that is turned away the captiuitie of Sion his Church we became like them that dreame then was our mouth filled with laughter and our tongue with ioy And except we finde such sweetenes in Gods benefits either alreadie receiued or by faith embraced being promised the dutie of thankes can in no good sort be performed But that is verified which is commonly spoken that is a worke is vntowardly done which is not cheerefully gone about The third thing that should moue vs to this dutie of thankes is that which is most fit to worke the foresaid ioy and that is a perswasion that the benefit for which we giue thankes commeth to vs from Gods fatherly loue which is a farre greater matter to make vs glad then the benefit it selfe which is bestowed on vs. For if we should feare that it is sent as a snare to intangle vs or to heape hot coales vpon our head and to make our condemnation the more iust smal sweetenes should we finde therein but that which would be quenched with that feare and by an accusing conscience As for example what hartie ioy or sound thankes could that of the Pharisie be though in tongue he gaue the one and in countenance shewed the other when he had not this perswasion But God be thanked it is not so with his beloued ones but they knowing that their most louing father hath giuen them his Christ which is the greatest doth much more of fauour giue them all other things which are of lesse account which both reioyce their hearts when they remember any of these his blessings and stirreth them vp to a much more heartie performing of this dutie And as these three former things must be found in vs to moue vs to true thankfulnes for our comfort so to make it effectuall three duties are required First a continuance of our loue to God Secondly a desire to set foorth his glorie and in words to professe and confesse his goodnes Thirdly a further proceeding in obedience and walking worthie his kindnes For how can we choose but loue and set our hearts vpon him when wee may see the fruites of his fauour on euery side whither soeuer we turne our selues and the same euery morning renued Euen as the Prophet saith I loue the Lord because he hath heard my request and for his great and many mercies which there hee reckoneth vp So that they whose loue is set vpon the gift it selfe and the benefit being little affected towards the giuer and bestower of it how wide soeuer their mouthes are open in giuing thankes they are farre from the right offering of thankes to God Now if we loue the Lord we cannot but be carried with a feruent desire that God might bee knowne and beleeued on by others that they might come out of darknes neither can we satisfie our selues in seeking to aduance and magnifie him As wee may see in Dauid who being stirred vp by the consideration of Gods benefits had this affection in him thus declaring the same What shall I render to the Lord for all his benefits As if he should say Oh that I knew and could satisfie my selfe herein And where this affection and desire is can it otherwise be but that by all good opportunities there should be an expressing and
daily CHAP. 12. Of the declaration of the first dutie of awaking with God AND of the first three parts of this treatise thus much Now for the better vnderstanding of the nine last mentioned duties and more cleare insight into them especially for the helpe of them which cannot so easily gather so large a matter out of so few wordes I will more fully open euery branch thereof one after another And whereas I teach Christians in this place first when they awake to be with God and to accustome their thoughts to be holy I meane indeed so much that so soone as they awake they should be taken vp about heauenly things for where their treasure is there should also their hearts be as to thinke of Gods kindnesse and loue towards them and that they abide still in his fauour as at any time before the remembrance whereof at our first breaking off our sleepe what can be like sweet and comfortable euen as a prisoner condemned but to temporall death doth on the contrarie at his awaking out of sleepe fall into most dreadfull thoughts and feare They are also to thinke how they haue bene refreshed by their rest and kept from the manifold dangers of the night c. by the which many haue miscaried And all these and such like meditations should salute them when they first awake to this end to reuiue that foundnesse of heart wherwith they lay downe the night before if they lay downe as became them and also that no roote of bitternesse breake out of them to staine their actions at their first entring into the day which were very like to be if it should not be preuented and held out by some such gracious thoughts Also by this meanes they prouide well for the better keeping their liues in frame all the day after without the which regard had in purpose to performe it assoone and as well as they can they are so ready to range and go astray one way or other that although they did lye downe the night before in peace and with quiet and meeke hearts yet the diuell as we know it well watching his oportunitie they may easily be vnsetled and so runne into sundrie euils which cannot be auoided All which being considered who doth not see how great a meane this kind of awaking with God is and how worthily it may be reckoned for one of our duties to indeuour to take vp some time thus when sleepe departeth Neither let any obiect that this is more then poore Christians can attaine to for all such would faine attaine to that grace if they were taught how and directed the Lord hauing framed and fitted them for it euen by this that he hath made them Christians and therewithall hath giuen them hearts which are willing thereunto but yet euery man in his measure and as he hath receiued of God which giueth to no man nigardly who seeketh heartily And if this satisfie not some who desire to begin the day aright after their first perfit shaking off of sleepe and awaking let such for their better direction breake their minds to those who through longer experience are better exercised in the wayes of the Lord then themselues Onely this caueat and watch-word I giue that if through barrennesse in good things thou art not able to set thine heart a worke when sleepe is gone from thee to fasten vpon somewhat that is profitable to thy soule or to thy companion if thou hast any with thee arise if it be conuenient if not and that thou feelest thy heart to be caried vnto prophanenesse or to cause thy mouth to sinne any way checke thy selfe rebuke thine heart and so take occasion euen by thy euill to do good And remember him who at his first awakings in the morning did thus giue vnto the Lord the first fruits of the day as I haue taught thee to do as in the Psalme where he saith O Lord thou wilt heare my voyce early in the morning Early in the morning will I direct my words vnto thee and will looke vp and in the Prouerbes Wisdome shall commune with thee when thou wakest and guide thee when thou walkest The words of the Psalme although they be not to be vnderstood only of the time of our first awaking yet they include that time as well as any other in the day but that place of Salomon doth plainely shew that it ought to be as vsuall and ordinary to set our hearts on worke about some holy and heauenly things when we first awake as it should be to looke to be guided by Gods word all the day through And there is no doubt but if this Scripture and such like were beleeued and well weighed directly tending to this end to teach Christians to take vp their hearts in holy cogitations and heauenly desires before the diuell hath poysoned them and euilly imployed them and further if they would be willing to see this first letting loose their hearts to sundry sinnes as iesting vaine laughter light and loose talke iarring contention depth of worldlinesse and such like to be one chiefe cause of an vnprofitable yea an offensiue life in the day afterwards it should be farre better with them then it is I meane if they would thus do they should find much more ease in seruing of God and fruite therein and comfort thereby both in the morning and all the day after whereas I see with mine eyes heare it with mine eares that many passe the day very vnbeseeming Christians who haue long sought the Lord though only in a generall manner indeed and others see that it is not with them so well as both it might and they themselues know it should be who do perhaps some one time in the day now and then go to prayer but otherwise they haue litle regard of many their actions yet their prayers which they make are not for the most part powred out to God till their heads and harts both are so filled and fraught with the world and other matters that they haue made themselues in a maner vnfit to pray And as for such as say they haue other matters to thinke on as soone as they be awake and they cannot bestow their time after that manner it may please them to know that as for the time if their heart were ready and did know how to do this duty it might very sufficiently and well-nigh be performed in so much time for a need as the Lords prayer distinctly vttered might be sayd ouer in For in such a space might a Christian lift vp his heart to God and salute him with an holy remembring of his fatherly kindnesse and namely for present preseruation in soule and body and confirme himselfe in his former sound-hartednesse which if he did no more were a true and right awaking with God and the onely right way to thinke of other things as they ought Therefore with thine heart thus seasoned if it
it as they are directed and as many of them also haue done sometime that they may see themselues to goe forward I appoint to them no new or strange way but faithfulnesse and constancy in keeping of that which already hath beene shewed them and the same or like direction for the daily gouerning of themselues which hath already bene set downe to them assuring themselues that God will not be wanting from time to time in blessing the same vnto them Then as the corne rooted in good ground through the blessing of God by seasonable weather becommeth farre vnlike that in few moneths which it was at the new comming vp and appearing aboue the ground so shall they by the same meanes daily continued reuerently and in faith become farre vnlike themselues which they were at their first beginning and they shall finde as I haue said through the same shine and dew of Gods blessing that increase which before they neuer looked for But seeing there are many of Gods deere seruants who being by the malice of the diuill either altogether depriued of teaching or seldome taught or not so taught that they may grow heere I am inforced to bewaile their estate and mourne with them exorting all such that as they see any further light and liberty then in times past so they indeauour to goe forward though they cannot attaine to that which others may And withall I say vnto the other which may profit better as hauing greater helpes that they forslow not the time nor neglect to reape the benefit daily which thereby is offered them For as in the glory of the kingdome of heauen the highest degree of happines shall be inioied because men shall then be wholly subiect vnto God and obey him willingly in all things so the next is to be more subiect to his will and in more things and vpon better ground and to be better acquainted with the minde of God and his secrets then in times past which may make them more forward then when they first beleeued As for them which thinke there is no nearer fellowship to be inioied with God while they are heere on earth then they themselues haue attained vnto nor any greater measure of grace then they are partakers of let them inioy their opinion alone till they be ashamed of it let vs rather hope to the further glorifying of God to see that to be our ordinary diet which hath beene sometimes our banquetting cheere I meane to be able better and better to reioice in all things that we goe about through the day whereas sometime we could scarsely doe it at any time in the day and in nothing be discouraged whiles we haue the Lord both in precept and promise to goe before vs. Little perswasion should need heereunto if mens hearts were set vpon this Christian course as they are vpon deceitfull vanities It is not seene with bodily eie and therefore slender credit is giuen to it It is almost vnknowen what bewty and contentation the beleeuing soule findeth in it and therefore in small request no not with many of the better sort and therefore few grow vp to that which they might But ô earthly peace and prosperity an especiall occasion of this through the deceitfulnesse of the heart how hast thou wounded many with thy outward and flattering looke by meanes whereof they cannot loue that which should be their greatest glory And of this priuiledge thus much CHAP. 13. Of the ninth priuiledge That the beleeuers shall perseuere vnto the end NOw out of this proceedeth another as necessarily as it selfe ariseth out of the former and that is Perseuerance vnto the end and continuance in faith and repentance For as he which groweth to excell himselfe in all goodnesse must first of necessitie make a beginning be rooted wel setled therein so he which increaseth daily more and more shall at length make a good end proportionable at least vnto his course of life For the faithfull Christian hauing obtained of the Lord a delight in his seruice and by the same a proceeding from grace to grace he maketh an easie way for him to perseuerance graunting this vnto him as another priuiledge That he shall not reuolt and turne aside with the workers of iniquitie but shall holde out in this holy course vnto his end This appeareth to be true by the Scripture which saith Hee which hath begun this good worke in his will also finish and make an end of the same Agreeable heerunto is that saying of our Sauior This is the Fathers wil which hath sent me that of all which he hath giuen me I should lose nothing but should raise it vp againe at the last day And againe None shall take them out of my hands Therefore if God will finish the worke that he hath begun in his children if he will keepe them safe vntill all danger be past that is to the day of the resurrection and if none shall take them out of his hands it is manifest that all such as are grafted into Christ by faith and who haue beene effectually called into the number of Gods children through the preaching of the Gospell vnto the sure and certaine hope of eternall life setting their faces daily toward the same shall be safely conducted home and abide in the same estate vnto the end But as great a benefit as it is That they shall continue to the end yet if the Lord would hide it from them and keepe them from the knowledge of it it should be much lesser and therfore this is further to be added that they which know themselues to be the Lords may also know that they shall be preserued and kept safe against all aduersarie power of the deuill and his instruments and so perseuere vnto the end For although it seeme to be a mysterie and a secret that the determinate will and counsell of God concerning this matter should be knowen yet it is a secret vnto such only as lie in darkenesse in the shadow of death which through vnbeleefe are not able to see into it because it is a mystery but the secret of the Lord is not hidden from his owne seruants but shall in time be reuealed vnto them whom because he calleth his friends therefore he sheweth them his will and minde in the most precious secrets which it is expedient for them to know For by often hearing the doctrine of perseuerance plainly preached vnto them God draweth their hearts to beleeue it that as they heare the Lord will perfect the good worke which he hath begunne in his people and withall doe know themselues to be his people so they hold this in persuasion though they see not how by any thing in themselues that he will continue his fauour towards them vnto their end For they which know that they shall haue eternall life must needs also know that they shall be kept by God in this present world from all
the things which they leame therein what is the happiest estate of life that heere can be inioied euen that which hath the promises of this life and of that which is to come They grow wise in obseruing that God verifieth indeed all that he hath spoken in his word and not a iotte thereof doth faile and therefore they become more resolute euery day against all euill and sinne because they see that God will be reuenged vpon euery euill way and that it is certaine if they sinne as others doe he smiteth and they grow to see that he keepeth promise towards his who rest on him euen in their greatest streights Which how great a benefite it is may be gathered by this that it bringeth most neare communion with God by his spirit which worketh in them and which the world cannot receiue as our Sauiour saith He that loueth me shall be loued of my father and I will loue him and will shew my selfe vnto him He that keepeth my word as he shall be loued of my father so we will come to him and abide with him whereby he meaneth that he will make knowen his minde and will to them as familiarly as they which vse to conuerse one with another and eate and drinke together for the which cause also he calleth them his friends which doe the things which he commandeth them as to whom he will open euen his secret as men vse to doe to their friends and not to seruants For he loueth Zion his militant church which he hath chosen and will dwell there and delight in her more then all the habitations of Iacob that is then all other beside it And what fruite this neare communion with God doth bring which his faithfull seruants haue offered them it may easily be coniectured because as Salomon saith The heart of a friend resteth in his friend and a friend is neerer than a brother and if the perfection of loue be ioy there must needs be great ioy to Gods faithfull people when they are so deare to the Lord and he beloued of them so intirely Therefore as God giueth to his many comforts and that also he doth many waies and in many respects through the hope of eternall life through true praier and by a good conscience as hath beene said so in that they know his will and haue proofe of his familiarity with them as it pleaseth him to call it their ioy is yet more increased especially after a longer continued acquaintance with the Lord in his word And what is happinesse such I meane as in this present life may be inioied if this be not namely to partake all these with him thus to goe in and out before the Lord and to haue him thus the staffe of our comfort in al estates Which maketh ready to die and fit to liue and giueth greater gaine in both then in any other condition or course can be found and inioied yea this maketh the inioiers of it happy heere and certaine that afterwards they shall be happy for euer and though sathan doth much quaile this by occasion of troubles and our frailties yet it is certaine that it shall be recouered againe This in few words is that which I wish the true Christian reader to meditate on and consider which all Gods people haue so great need to inioy and partake by faith as it must needs grieue all that doe vnderstand and loue the excellency of it to see so many to be void thereof to whom yet the Lord hath graciously and freely bequeathed it And I pray God in most feruent maner to inlarge the hearts of all his good seruants that seeing many mourne in Sion and are holden downe with sundry and sore afflictions till they faint againe as though there were no comfort to be found for them to the easing of their heauy hearts that they may consider what the Lord hath prouided for the easing of them euen this to beleeue that all the forementioned priuiledges belong vnto them that though their sorrowes be many and great yet they may not driue them from hope in God but send them more earnestly to grone to him by praier that they may receiue and take these things to their comfort which he for that very cause hath committed to writing that those his children which are brought low and into distresse and almost to vtter despaire may lift vp their heads and reioice for so great hope of redemption and deliuerance at hand comming towards them And this will recompence aboundantly all the labour that hath beene taken and need no more be lost when it is once inioied And therefore if the beleeuers may know by Gods word that they haue a part in all the forementioned prerogatiues and therefore delight in his word which bringeth such tidings to them if they may thereby be made acquainted with that maner of conuersation which pleaseth God best and maketh most for their owne comfort and by his spirit may haue communion with him which the world cannot haue I cōclude I say that the beleeuers haue great prerogatiues bequeathed them and that the priuiledges which God hath granted out vnto his beloued are most precious and worthy all labour and trauell to be come by And that I say no more of this it is no hard matter to conceiue what sweet consolation a beleeuing heart inioyeth which hath experience of this for he beleeuing the promises of these things from day to day and hauing most sweet peace of conscience with confidence as a fruite of beleeuing them already how great must his comfort needs be which ariseth from both and especially for the hope which he hath of that which is yet to come Oh that all who feare God did beleeue this as they may boldly and ought confidently to doe that they might inrich themselues by hauing their part in it from time to time So that nothing is more to be lamented in the world then this that God hauing called men to be partakers of so excellent priuiledges and appointed for them such varietie of blessings whereof I haue mentioned but some part that they should be so ignorant as not to desire to know them so carelesse as to reiect them so obstinate as to tread them vnder foote and so to lead a life I may truely say full of misery for want of them But whiles I set downe this me thinkes I heare some obiecting thus How can we be perswaded that God hath prouided this liberty for his in this world when both Scripture calleth our life heere when we be in greatest prosperity a wandring vp and downe heauily as in a pilgrimage or wildernesse and a sowing in teares that is to say full of griefe and Christ telleth his that in the world they shall finde tribulation and that by many afflictions and persecutions we must enter into his kingdom And experience also teacheth that these things are euen so
vnderstand or to practise For although many shall haue no neede of this directing of them to reade it with profit because they can easily direct themselues when they once know the generall parts and argument of it as before is mentioned yet because my desire herein is as well to helpe and benefit the plaine and simple such as many of them are amongst whom I haue preached the same as well as to bring the wiser and more learned sort acquainted with the practise of it therefore I know they shall haue neede thereof Now when they shall vnderstand it in some good sort let them weigh and consider how far forth they haue had vse of it heretofore as whether they haue according to the first part of this booke by the ministerie of any sound preacher of the Gospell attained to the assurance of their saluation and of the forgiuenes of their sinnes wherein if any will take it as granted though falsely as they are most readie to doe so who haue least felt the burthen of their sinnes and therefore are indeed furthest off from it herein I say if any will needs deceiue themselues I cannot helpe it but they are like to reade the rest with lesse fruit and comfort and to goe without the vse of it in their liues whatsoeuer they hope for And therefore such I aduise to take most paine in the first part I meane in the doctrine of it and reading other treatises concerning the matter as Master Mores and other catechismes and Maister Perkins workes namely his booke intituled the graine of mustard seede And to raise all the doubts they can to any experienced teacher or brother and to looke for and see those things worke vpon them which are taught there both the doctrine of humiliation and also of iustification and deliuerance If this be attained let them consider for the better assuring themselues hereof that they cannot but affect loue imbrace and delight in the doctrine of sanctification and repentance from dead workes I meane they shall desire to practise the godly and christian life when they see that it is the commaundement of him who loueth them most dearely and what it is and wherein it consisteth which is the summe of the second treatise of this booke And to this end let them reade and by marking seeke as such who would finde that they may see what sinne there is in them which they are not willing nor desirous to forsake if there be any or among duties generally appertaining to all or particularly touching themselues which they cannot submit themselues vnto If there be either of these found in them as that they cannot leaue nor be brought to renounce some particular sins nor obtaine of themselues to be subiect to some speciall duties as thinking it too strict as thus it may be with many and no doubt is such must know that it is the doctrine of the Scripture that all the commaundements of God be had in account of vs and conscience made of one as well as of another which if they see and acknowledge according to the word of God they cannot but submit themselues thereunto if they haue rightly imbraced the doctrine of the former treatise that as in iudgement and knowledg they yeeld so their heart and affections may goe with the same And so doing God will worke in them by little and little seeking it by prayer of faith euen as he wrought the like in them before and weakned such rebelliousnes in their hearts alreadie If therefore the teachable and christian reader be thus farre wrought vpon by the spirit of God that he thus fauour approoue and giue ouer himselfe to be made truely repentant which is that that is required in the second treatise of this booke then is he fit to occupie himselfe about and to be conuersant in the third and fourth part of it that is to say in the doctrine which requireth a daily walking in a Christian course by the vse of such helps as are appointed of God for that purpose and some of them also daily as in the proper place shall appeare For euery true Christian is to know that the religion and worship of God must be in vse and practise among the imbracers of it as well one day as another But how shall any be able to keepe his heart in frame and reforme his life daily by the meanes which God hath appointed as in the third and fourth part of this booke is required except he be first a liker and an allower of all knowne points of dutie and doe hartily renounce all euill as is required in the second part Which being done let him looke to grow daily more strong in faith whereby he may hold and keepe fast the certaintie of Gods fauour daily and constantly And not as too many and yet the people of God doe who are not acquainted with this that their confidence should be maintained daily or a good conscience in their particular actions regarded and that on one day as another but thinke it enough at sometimes to haue this care Neither let any looke to repell this as too strict vnder pretence of weightie affaires and their owne infirmitie For this is but the delusion of the diuell as shall be shewed who will easily perswade it to be more then needeth This is that which must be learned out of the third and fourth part And when this is vnderstood approued consented vnto and aymed at the fift part of the booke shall be cleare and easie to vnderstand and what vse he should make of it namely of the lets and hinderances which the diuell raiseth vp to hold him backe from this course of life and the practise of the same of the which some I will set downe and helpe him the better to know many others thereby And he that shall indeuour to direct his life and take heede to his wayes as he shall by Gods word be taught shall breake through many of the lettes which yet shall strongly hold backe and hinder other men as the fift part will shew and if he be for a season withdrawne from a godly course yet he shall there finde helpes and remedies to recouer againe and little ease otherwise And if there be any difficultie in conforming a mans selfe after this forementioned doctrine as I deny not but the flesh will finde many yet against them all let him proceede and reade with good regard the sixt Treatise wherein are set downe the manifold and goodly prerogatiues and priuiledges which God hath bequeathed to his people to hearten them on and incourage them to godlines and to make the christian life easie and he shall see great light and finde exceeding force therein to stirre him vp to goe forward mightily against all fainting And then he shall not be moued for all the obiections cauils and fleshly reasons which he shall reade in the seuenth part For the comfort and experience which he shall partly enioy
they are fallen pag. 514 Chap. 7. Of the fift priuiledge namely the gracious helpes by which he hath granted them to grow in faith and godlines pag. 519 Chap. 8. Of the sixt priuiledge namely of the right vsing of prosperitie pag. 524 Chap. 9. Of the seuenth priuiledge concerning the afflictions of the godlie and namely of the first branch of the same that is how they may be free from many of those troubles which doe light on and meete with the vnreformed pag. 529 10. Of the second branch of this priuiledge concerning the afflictions of the faithfull namely that God deliuereth them out of many when the wicked still remaine in theirs pag. 535 Chap. 11. The third branch of this priuiledge that wee may haue much good by our afflictions pag. 539 Chap. 12. Of the eight priuiledge of growing in grace pag. 543 Chap. 13. Of the ninth priuiledge that the beleeuers shall perseuere vnto the end pag. 549 Chap. 14. Of the tenth and last priuiledge inioyed perfitly in the life to come but begun here pag. 560 The seuenth Treatise containeth the obiections and cauils which may be brought against the doctrine before set downe and an answere to them Chap. 1. OF the summe and order of this Treatise pag. 569 Chap. 2. The first obiection that there needes no direction daily besides Gods word and therefore this is needles answered pag. 570 Chap. 3. Of answering this obiection that no such direction can be obserued daily pag. 575 Chap. 4. Of answere to this reason against the practise of daily direction that it is toylsome and inconuenient taking away al pleasure from men and hinders their labours pag. 577 Chap. 5. Of answere to another reason against daily directing of vs that it would breake off all societie and fellowship among men pag. 581 Chap. 6. Of the doubts and obiections which weake Christians ought to propound vntill they bee satisfied namely how they may attaine to such direction daily and answere thereto and other like namely that they count it hard and what such ought to doe pag. 583 Chap. 7. Of other obiections of the weak as that they cānot see how they should walke thus while they liue in such an euill world and other like obiections with answers thereto pag. 587 Chap. 8. Of the obiection of weake Christians who cannot reade and another of them that are troubled through some Scriptures and answers to both pag. 590 Chap. 9. Of the obiection that Ministers may follow daily direction but yet not therefore the people and of such as obiect that better counsell is giuen by the author then hee himselfe will follow with answere to both and a larger answere to the first obiection in the second chapter pag. 593 Chap. 10. The conclusion of the whole booke containing an exhortation to good and bad pag. 599 FINIS THE FIRST TREATISE SHEWING WHO BE THE TRVE CHILDREN OF GOD. CHAP. 1. The summe and order of this first Treatise ALthough my chiefe purpose be to direct the true Christian who is already a beleeuer how to walke daily through the course of this life in such wise as he may finde a very sweete and effectuall taste of eternall happines euen here which few doe thinke can be obtained yet I haue thought it meete first to shew who are true beleeuers and the children of God and how men are brought vnto this estate and thereby may know that they are so Partly for them who desire to be directed in a Christian life that they may haue this ready at hand by them to shew them that they are the Lords notwithstanding many doubts be oft raised by Sathan against them and that others may learne to know it who are yet ignorant of it as without the which in vaine should they goe about a godly life Which as it is the weightiest and chiefest poynt of all others in diuinitie and the ground of the rest which I haue taken in hand to intreate of so it is with the greatest regarde to be dealt in whether we respect those which vnfolde and lay open the same or those which desire to be instructed and perswaded in the truth thereof For it comes to passe by our corrupt nature and slownes of heart to beleeue and Sathans subtiltie many waies beguiling vs that we in nothing more deceiue our selues then in and about the assurance of saluation for proofe hereof we may vnderstand that some yea many thousands thinke that no man can know whiles he liueth here that he is the Lords neither can haue any assurance of his fauour till his death vnlesse it be by speciall reuelation And this is the error of the Papists On the other side many thinke that this is not so hard a question as that any that professe the gospell should doubt of their saluation notwithstanding our Sauiour Christ saith that his flocke is but small and that in comparison but few shall be saued And this is the opinion of our common Protestants which say Lord Lord and yet are not prepared to doe the will of the Lord and therefore farre from entring into the Kingdome of heauen Besides both these many poore ignorant soules thinke whiles they doe well and serue God they may be assured of their redemption by Christ but if they be by any meanes hindred from pleasing God yea though it be by meere frailtie and corruption of nature then they can haue no hold thereof which vncertaintie though it cleaue vnto many who are deare vnto the Lord yet it is to be counted their error and sinne and they must be brought to a more staied iudgement then thus to thinke that either there is changeablenes with God or to be so much their owne enemies as by meanes of this error to fill their liues with such vncomfortablenes and depriue themselues hereby of this assurance of Gods loue which is the strongest perswasion to true godlines These are some few of a great many doubts and erronious opinions about this matter as after shall appeare For resolution whereof though many things must be said yet the matter it selfe may cleerely and soundly be set downe in few words To the end therefore that these and such like many see how farre differing Gods thoughts are from mans and as I haue said before that al which haue receiued this doctrine may haue it before their eyes daily in some easie and familiar manner to confirme them I will as God hath made me able set downe that which is expedient for this point and this I haue thought good to referre to these three heads First to shew how a man may attaine to this to know that he is the child of God and how God worketh it by his spirit in the hearts of those which are his Secondly how the weake beleeuers may vphold themselues in temptation and so be staied as seeing that they differ apparantly from those which are not the Lords And thirdly how they may
afterwards more easily prooue that they haue true faith and be able to confirme and preserue the same and finde how much such an estate is to be desired And for the plaine declaration of the first point hereof these three things must be handled The first the cleere knowledge of mans miserie The second of his redemption and deliuerance out of the same And the third how both these ought to worke vpon their hearts and what fruite they will bring foorth by the operation of the holy Ghost in such as shall be saued That is to say that the one which is the knowledge of miserie will wound and humble their hearts when they shall see thereby that they are but dead and damned people The other will heale the sores of their hearts and lift them vp againe to the beholding of all their sinnes pardoned and their woe remoued so as if they had neuer been pressed downe with the same And to this shall be adioyned a discourse of the lets of faith and what desire it is from which it commeth CHAP. 2. Of mans miserie TO begin therefore with their miserie and briefly to speake of it and the next branch seeing they are of others largely handled no man must think that it is the estate wherein God at the first created them either Adam the father of all the world or his posterity which was then in his loines Sure it is I say that it was not thus with mankind in the beginning for God then made all things good and man amongst other creatures hee made holie and happie the lord of all the creatures which were vpon the earth little inferiour to the Angels indued with infinite blessings full of beautie and glorie So that when it might be seene that nothing was wanting but this that he was not altogether free from losing this blessed estate yet euen there the diuell tooke an occasion against him and deceiued him and his posteritie and cast them from that happie condition which before they enioyed And yet if this had been all the harme that mankind by the malice of the diuell sustained it had been little in respect of that which fell vpon him For behold besides the losse of his felicitie he was plunged into extreame miserie and desolation which consisteth of these two branches that hee doth alwaies and in all things offend God being able to doe nothing but that which displeaseth him as hauing his heart alwaies and onely euill And secondly that he in all this is odious to God and most iustly accursed of him Mans sinne is not onely that transgression of Adam in most vnnaturall and treacherous rebellion and disobedience whereof hee is most iustly guiltie with Adam and hath his part as being to stand or fall with him but another which riseth out of this euen that infection of all the powers and members both of the soule and bodie Which as poyson put into a cup of wine doth make it deadly dispersing it selfe into the same in like manner this corruption or concupiscence which by the first sinne of Adam is spread ouer his posteritie doth poyson his whole nature so that no sound part is found in him from the crowne of the head to the sole of the foot And from hence it is that the vnderstanding euen the excellentest power of the mind is filled with blindnes and darknes and sauoureth not the things which are of God The conscience is wounded seared or defiled some other way and neuer soundly peaceable The memorie forgetting good things wholy or remembring neither good or euill aright and as it ought as experience forceth the best to complaine The will is captiue and of no strength to doe good neither wanteth habilitie to that which is euill And thereafter is he caried of his affections as a chariot on her wheeles onely to that which displeaseth God What should I say more For who can chuse but bewaile and lament such a distressed and wofull estate of the soule of man which somtimes hauing been framed after the image of God in true holines and righteousnes is now both emptie of that grace and filled with all filthines of sinne and vncleannes But alas who beleeueth this or consenteth to it that it is true that man who hath so good an opinion and high conceit of himself should yet be indeed so farre off from that which he dreameth of and in such bondage and slauerie as hee would seeme to be farthest off from the least part thereof But to goe forward if his conuersation and course of liuing which is the vntimely fruite of this bitter roote were laid out in her colours which I must onely very briefly touch it were able to make him who thinketh himselfe most innocent to appeare most vile and loathsome in his owne eyes ashamed of himselfe and to hide himselfe in a dungeon that no other might behold him For to speake of the actions of the minde what are his cogitations about heauenly matters but errors falsehood and Iyes What are the wishes and desires of his heart but earthly and fleshly in degree one aboue another till he being led away of his concupiscence is inticed and so consenteth thereto defendeth it and is hardened What is the outward behauiour but an yeelding vp of the members of the bodie as instruments and weapons of sinne euen the sinne of the tongue and sinne of the life in so much that he is all waies and in all things and therfore out of measure sinful As Paul though he liued after the most strict order of the Pharisees which was in shew farre aboue many yet when he was conuerted could say I was a blasphemer an oppressor a persecutor So that it is most truly verified which is written that he neither is nor can be obedient to the law of God and that he can do nothing but sinne The sinnes of man are as the haires of his head and sand of the seashore innumerable and his best actions as his prayers are no better then abominable before God as Salomon speaketh He that turneth his eare from hearing the law euen his prayer shall be abominable Oh it is not imagined of thousands that there is any such euidence to be brought against the inhabitants of the earth euen the vnworthie sonnes of men which yet were sometime by creation the sonnes of God For the most vngodly which can be heard of will haue some goodnesse to be found in them so farre off is it that they will yeeld to this censure that all their life is sinfull And therefore it is no marueile though men account of themselues as they doe euery one flying to this shelter that he hopeth he is not the worst of others For the cleerer laying open of these sinnes particularly some view of Gods law thorough euery commaundement is to be taken which I would here my selfe haue set downe but that
with vs at the sudden hearing of heauie newes yea all the powers of the minde and heart would be affected with it euen as a man is by the sting of an Adder or when he is pricked with the point of a sword so I say it is with him that doth vnfainedly beleeue his owne miserie without exception casting away all deluding conceits which might hinder it such a sudden alteration it shall worke in him how farre off so euer hee was before that from it And that is liuely set foorth in the example of the three thousand that were conuerted at Peters sermon who for their estate before had been of them that crucified Christ and euen at that present time were mockers and railers at the Apostles saying they were drunken with new wine yet when on the sudden the Lord arrested them by his word and challenge and with his spirituall sword by Peters skilfull handling the same had wounded and striken them so as they could not scape nor resist the power and stroke of it they were pricked in their harts as if an arrow had pierced their liuer crying out immediatly that the paine which they felt within them was intolerable which they expressed in their words when they made their mone euen vnto them whom they had so lately railed vpon now speaking with new tongues which is admirable Men and brethren what shall wee doe Euen thus in some sort doth the Lord worke when hee maketh them to giue credit to this his thundring voyce by his law arraigning men for their sinnes which is no lesse fearefull to them then the roaring of a lion when yet other men whose sinnes are as great and haue as good cause to be feared and to faint vnder the burthen of them are not a whit mooued thereat not moued I say through the commonnes of it any more then the fowles are afraid of the scar-crow after they haue been long accustomed to it who in time dare sit vpon the head of it and plucke strawes out of the very nose thereof And this I doe the more stand vpon to make this point cleere because I haue obserued by long experience how grossely the people of our age doe suffer themselues to be bewitched about this matter For to bewaile them who are soone healed if they be pricked at all and them who fall deadly to raging at the Minister if their hearts be vexed by hearing their daunger I say to bewaile the estate of them there is yet a third sort in number an hundred for one of the other who were neuer troubled in conscience for their sinne or the woe that it hath purchased them neither doe once dreame that such a thing is needfull for them but eate drinke and sleepe some play and some worke and as they did in the daies of Noah imbrace this present euill world prophane merrie yea and light-hearted when as S. Iames saith they should houle and mourne and as though they feared no more then they would make men beleeue they doe are neuer scared till the very time and houre of death or deadly daunger But what do they then when they haue called in lustily as men at a banquet I meane when they haue taken their pleasure and liued therein I say when they see their reckoning and day of accounts is neere then what doe they where is their mirth become Oh they die as Nabal that is as fooles and are as he was when he heard he shuld die as a stone and a blocke or despaire as Iudas did and some of them die as he died that is sooner then they needed as well as they loued their life And the best sort of them are but as they that are spoken of by the Prophet that is they haue no bands in their death they die quietly perhaps with a Lord haue mercie on vs but they not regarding blessing in their life it is now farre from them at their death and therefore dying without repentance let other be feared by them And yet while the world is full of such people as I haue said behold as if they yet wanted something to make them miserable how this vnsauourie and dangerous speech is spread farre and neere among such by many ministers as well as common persons who crie out that it is pitie that some are suffered to preach the lawe and that such vrging of mens consciences for their sinnes is enough to driue the people to desperation and such like When yet S. Paul commaunds that the word be preached with all authoritie which men may not be able to resist and with conuincing of the conscience And S. Luke in the Acts commends the fruite of that doctrine so highlie euen that they were pricked in their harts for their sinnes without which they had neither repented nor obtained pardon of their sinnes Indeede if any preach the law alone without the glad tidings of the Gospell or vrge repentance without the incouragement of Gods mercie through Christ and forgiuenes of sinnes he were worthie to be sharply reproued and to bee restrained till he should amend so dangerous an error and so grieuous a fault But if any finde fault with the ioyning of both together when experience and Scripture doe shew that no other kinde of preaching can profit and doe good in the Church they are earnestly to be desired if they doe it of ignorance to be taught if of a worse minde to desist from it But this shall suffice for answere to this speech rashly and vnwisely cast foorth to cause many to stumble at I returne to that from which I went aside a little to perswade those which are teachable that God doth vse to make his law to cast downe such as he purposeth to lift vp againe as I haue said The Scripture yeeldeth many complaints and cryings out of Gods seruants who acknowledged as much Some when they had once escaped the daunger of their former woe as that of Paul to Timothie doth testifie I was a blasphemer a persecutor and an oppressor Some in the time of their distresse as by that in Ieremy I heard Ephraim complaining thus Conuert me O Lord or els I cannot be conuerted and they in Sam. 1.12.20 with many other And God be thanked although they are but a few of so many thousands as haue liued in former ages yet he hath not left this vnwitnessed by many in this our age of whom some are fallen asleepe and others remaine amongst vs vnto this day who with bitter complaints salt teares and dolefull groanes no lesse sensibly then Iacob sorrowed when he thought that a wild beast had deuoured his sonne Ioseph Gen. 37.34 haue confessed the depth of their woe sighing and seeking if by any meanes they might finde ease and deliuerance although the most are hardned and can bee brought to no such abasement And if that which I haue said before to this purpose perswade not men to thinke so
saued he honoreth him who will saue him for his loue constraineth him so to doe Which although it bee most true and will be granted of the greater part yet because many content themselues to affirme it onely and other in a generall manner doe coldly goe about it I meane to honour God and shew foorth the fruits of faith which they think they haue as though any little would serue I thinke it very meete to set downe some speciall proofes of it that cannot be excepted against And first by that place to Titus The grace of God that hath appeared teacheth vs to denie vngodlines and worldly lusts and to liue holily righteously and soberly in this present life he saith plainly if we be once inlightened by that diuine grace and gift of the Gospell to see our selues partakers of saluation we are by the same knowledge taught and so learne it to renounce our old conuersation So that euen as a scholler plainly taught by his master becommeth skilfull in those points wherein he was instructed so is a man taught to see God worthie all honour and to giue it him by casting away the workes of darknes when he seeth that he hath brought him out of most wofull bondage into the glorious libertie of Gods children And is it any meruaile For what will we not be readie to doe for such a one as hath but once saued our liues from death How much more doe all they which know that they are discharged for euer from fearefull damnation see infinite causes why they should chaunge their wicked liues which so much displeased God and are also readie to doe the same Be not therefore deceiued God is not mocked by them who professe they looke to be saued and doe not bring foorth fruiteworthie amendment It is not a bare wandring desire to please God which this pretious faith and assurance of saluation worketh but it frameth also the man vnto it and teacheth him in some true and acceptable measure to goe about it The tidings of this treasure appeared so glorious to Agrippa being a King and therefore acquainted with earthly felicitie and a Heathen and therefore vnfit to see very easily into spirituall things yet this appeared so glorious tidings to him when he heard it by Paul not preaching in the pulpit but standing a prisoner at the barre that it caused him at the first to say Thou hast almost perswaded me to become a Christian And therefore he who hath not onely heard a sound of this heauenly newes with his eares which yet did weigh equally against a Princes kingdome in a Heathen mans iudgement but hath beleeued it to bee his owne and that for euer doe we thinke that any thing will be thought too deare for him who hath freely giuen it him And therefore when I see one cursed man raile against the doctrine of Gods word and his faithfull seruants another to loue the Christian life but from teeth outward and diuers men diuersly bewitched but all of them to loue darknes more then light because their deedes are euill Ioh. 3.19 I meruaile not at it they do after their nature and kind As they are not obedient to the will of God so neither indeed can they be who yet for all this know not any cause why they should accuse themselues but if they might see what kindnes God offereth them euen to bee made happie and might beleeue the same ye should see them changed as sensible as euer was Saul of a persecutor to become a preacher so they of oppressors mercifull persons and restorers of that which was ill gotten and of prophane holy and so to bee conuerted as that wee might say of them compared to the best seruants of God the lambe and the lion doe eate together But to let these goe as too grosse I would wish such to weigh these Scriptures aright who will take no nay but that they belong to Gods election when yet their goodnes is as the morning dew soone vanishing and blowne away or as a cake halfe baken Let them see how well this becommeth them to bee sometime forward sometime backward in some things zealous and yeelding to the will of God in othersome sinning against their owne knowledge and when they be straying from dutie to make no haste to it againe neither to see that any thing is amisse in them nay to be put in minde and reproued though neuer so iustly and kindly they cannot beare it It must in no waies bee denied them that they beleeue and are sure to be saued but where is the spirit which S. Paul speaketh of in those which know themselues saued which as an husband ruleth and beareth sway which commaundeth holy and heauenly motions and affections into the heart not suffering poysoned and earthly corruptions to defile the same where is that authoritie and gouernment ouer the members of the minde and bodie as ouer a wife that they may bee well ordred where are the traines and companies of all sorts of good fruites as their children and comely ornaments also beautifull to adorne and set out their liues when a professor of the Gospell shall not be able to denie that his heart is corrupt by fretting raging and vnquietnes for euery small trifle and yet not once trembling for it nor saying what haue I done or els loose vaine and foolish by other occasions and all this without repentance Where is his testimonie that his heart is a good treasurie and nurserie of good things when his tongue shall be walking not onely vnnecessarily and idly but in vnsauourie and offensiue speech in foolish iesting taunting railing mocking lying swearing slandering currish and churlish speaking how are the powers and members of the bodie in subiection as a wife vnto the power of Christ which ruleth as an husband in the heart of Gods beloued ones where is those mens religion which S. Iames boldly saith is none where the tongue is thus vngouerned what shew soeuer be made thereof And so I might goe forward to conuince many of our countrimen who haue often heard me and other of Gods Ministers vrging them after the same manner in our Sermons and doe know I tell them the truth that such things are in them indeed who yet seeme to be religious I haue said it oft and now say it with griefe that all these who haue such things raigning in them are not onely their owne enemies but also to our preaching of the Gospell of Christ neither is their reioycing good who glorie in their faith and hope when yet they are thus earthly and carnally minded They must know it howsoeuer they beleeue that God hath ioyned with faith vertue and godlines patience temperance and that who so beleeueth is thereby turned from his old conuersation For mine owne part I haue long misliked this haste and sudden shewes of great repentance in men who in their first acquaintance with the word
preached to them haue not only professed that they haue repented when besides some gripes of grief they haue not knowne what repentance meaneth but they haue thought themselues able almost on the sudden to censure yea to condemne other and teach them and so although with boldnes enough ioyned with as much ignorance they haue taken in hand to doe I speake not of such as are humbled in their hearts for their sinne who desire nothing more then to be set at libertie from the feare which oppresseth them learning daily to beleeue and to be grounded therein who dare no otherwise beleeue their sinnes forgiuen them then they walke humbly before God and men but of such as passe from sorrow for sin without faith to newnes of life as they imagine which was neuer nor euer shall be attained leauing the learning of faith and assurance of Gods fauour which is the beginning and worker of all new life as a thing soone gotten and therefore it is so sleightly laboured for of them and so to seeke with thē for want of thorough prouing whether they haue it or no that many are driuen againe to seeke for it many yeeres after they thought they had been sure of it yea and that which is more to be lamented many of them neuer attaine vnto it at all It standeth with no sound reason that young beginners in learning of any trade should by and by become occupiers and setters vp or that they should rule well who haue neuer learned to obey so it standeth not with religion that they should count themselues good Christians or that they should be so indeede who haue not tasted of Christ and the benefit thereof neither learned him as the truth is in him that is to put off the old man with his affections and lusts and to put on the new and who haue not felt him so good and bountifull to them that for his sake they be readie to doe any thing This I haue spoken by occasion of the matter in hand namely that faith bringeth alwaies with it new life in so much that when it is ouermatched with the fleshly corruption yet it raiseth sighings and striuings in the heart till it be subdued that I might at least preuaile with some of my brethren that they please not themselues in thinking they haue faith when their liues are filled not only with many offensiue actions but also with custome and commons in the same whereas he which is honored with the title of Gods seruant must be known by the liuerie of vncorrupt life and proue by his sauour and smell of good conuersation that he came from God and is not of the earth that so he may shew himselfe to be a man of God indeed his rootes must be fastened as the trees of Lebanon he must flourish as the Lillie and finde the graces of God as dew to quicken them For of this be we sure that whatsoeuer men alleage why their liues cannot beare the mould and print of sound doctrine and yet they will needes goe for the approoued seruants of God it is a strong delusion which perswadeth them so And therefore seeing the Scripture doth as I haue said so fully and so often set downe this truth vnto vs that such as haue obtained mercy of God are taught and guided by him ought not men to settle themselues to another course then in times past they walked in being now deliuered from so great bondage For to that end as they haue heard they were deliuered Wherefore if any be assured of saluation let them either willingly be subiect to the Lords yoke I meane his commandements and commit their whole life to him to be gouerned and be diligent to doe good workes or else let them hold their peace for they are nothing lesse as in time it shall appeare and hath done already in many such as they are to their cost and be they well assured that God will not be slacke to reuenge such boldnes But I will shut vp this matter in one sentence Saint Paul to the Ephesians most liuely describeth this life which is to be led of them which are sure of Gods fauour saying Put off or lay aside as concerning your conuersation past that old man that is that corrupt nature and so the powers of your mind and bodie which were infected with deceiueable lusts and be renued in the spirit of your mindes euen where the force of reason should be greatest that so you may put on the new man which is to be sanctified that the powers of your bodies and mindes may be renued and changed also so shall ye be framed to bring forth righteousnesse and true holinesse wherein ye shall carrie some resemblance of God CHAP. 3. That for the leading of a godly life is required faith in the temporall promises of God and hartie assent and credit to the commaundements also and threatnings in the word of God as well as faith to be saued NOw I haue shewed that true iustifying faith and a godly life must of necessitie goe together and that the one cannot be without the other I will goe to the second point in this first generall head or part and proue that it is necessarie to the leading of a godly life to beleeue and giue credit to the whole doctrine of the word of God to be led and guided thereby as well as to haue faith in the promises of saluation and forgiuenes of sinnes This I say therefore that he which beleeueth in Christ to saluation must not stay himselfe and rest therein only as though he were giuen vnto vs of his father to be our righteousnesse only and to make for vs a way to eternall life but to be our wisdome also to make vs wise our sanctification to make vs holy and also our redemption and deliuerance to ridde vs in his good time from all calamities and miseries which here befall vs This he that truly beleeueth must be perswaded of and that all the promises of this life and of the life to come which serue to confirme him in obedience whether the great and principall as of the graces of the spirit or the smaller as of bodily safety and preseruation from dangers so farre as they shall be good for him doe belong vnto him And beside both these he must beleeue that both all the commaundements which teach obedience and the threatnings because they restraine the contrarie are set downe for him particularlie as well as for any other to binde his conscience thereunto these also I say must he beleeue according to that of Saint Paul Whatsoeuer things are written aforetime as either promises threats or commaundements they are written for our learning that we through patience and comfort of the Scriptures might haue hope So that he is bound to depend vpon this word of God written in the canonicall Scriptures and to build his faith
obey it euen this faith I say must be planted in them as well as faith to be saued because by it as well as by this Gods people must liue afterwards and be vpholden And this doctrine because it is occupied about the promises of this life and the commandements of God which are to guide vs to full sanctification here I did not therefore ioyne it with my discourse of faith in the former treatise but referred it to this place as the fittest where I teach how to liue godly to the attaining whereof the beleeuing that I haue spoken of is a speciall helpe and furtherance And so I wish the christian reader to marke well that which I say about this matter for it is one of the hardest points in all christianitie to practise and one of the darkest to conceiue and see into and to be rightly perswaded of and setled in and a point in deed lesse stoode vpon and taught and made cleere by Preachers themselues in their Sermons and Catechizings and yet our liuing by faith throughout our whole life which is the fruit of it is as plainely taught and brought to light in the Scriptures as any need to desire it and namely in those places to the Hebrues and the Galathians one The iust shall liue by faith the other I liue no longer but Christ in me and the life that I leade is by faith in the sonne of God As if they both should say Christ by his spirit doth draw his faithfull ones to be led and guided by the word of truth which he hath set downe to them and they desire no other life then that which there they are moued and perswaded vnto whether we meane the commaundements or promises I said that this beleeuing which I speake of is not much laide open in publike teaching but only this which is the effect of it that we ought to be obedient to the word of God and therefore it is that the forwarder sort of good hearers except some few who haue been throughly made acquainted with it and exercised in it by long experience doe little see into it namely that they may vndoubtedly be perswaded that God will make them able to obey his will as they are fit to reach vnto it and that he hath promised if they once come to know that they are beloued of him that he will afterwards be with them to quicken their will and draw their affections and strengthen them to doe their duties as it was said by the Angell to Mary Haile thou that art freely beloued the Lord is with thee Many of Gods deare children when they are somewhat staied about the assurance of their saluation after that they haue been long labouring about it and then come to heare that they must leade new liues many of them I say are willing to goe about it but they are much discouraged because they see not how they shall be able And least any should obiect that Paul himselfe was so troubled who said To will is present with me but I finde no meanes to performe that which is good I answere he complained not of that which I doe that is that he had no hope in God nor no promise of strength from him to performe for he said the contrarie in sundry places I am able to doe all things through the helpe of Christ which strengtheneth me And againe I liue no longer but Christ in me but he complained that for all the hope of helpe that he had yet the rebellion of his flesh and nature that was vnreformed did mightily resist him And this hinderance he had and we all shall haue while we liue But what is that to this that besides this rebellion of the old man they haue this also to hinder them that they cannot tell whether they shall haue strength to make them able or no nor whether God haue giuen them any promise that their burthen shall be made light and that Christ himselfe will beare the greatest part of it for them that so it may be made easie This it is that killeth the heart of right good christians when they are ignorant of it and when they be not well grounded in it and throughly perswaded of it that God will make them able and fit for so great a worke as the leading of a godly life is euen like the burthen of the Israelites who were inioyned their taske of bricke that they had made in times past which worke was hard enough and yet themselues to seeke and prouide their strawe This I am sure hath troubled many who yet were willing and readie to doe any duties required of them and hath been the cause why they haue gone about the seuerall actions of their life the bearing of their trouble and the offering vp of their prayers the more deadly and vncheerefullie and therefore the more aukely and wearisomely And for the benefit of many good soules I will say that which hath been acknowledged vnto me by sundrie well approued christians when I haue in conference set downe plainelie to them the point which now I write of namely how necessarie it is to beleeue in generall whatsoeuer other promises or precepts in the word of God as well as the promises of saluation by Christ Oh haue many said if wee could haue holpe vp our selues out of distrust feare and vncomfortable dumpes by applying the promises of God concerning grace necessarie for vs outward deliuerance from daungers and good successe in our lawfull dealings of this life wee might with much ease and peace haue staied vp our selues when for want therof we were sore plunged and almost fainted and with halfe the toyle which wee vsed for it wee might haue vpholden our selues in hope with comfort For many houres yea and sometime daies wee haue beate our braines and reasoned to and fro with heauie hearts how to wade thorough some afflictions and how to bee contented with some accidents which were like to fal out and come to passe and this we did because we missed of the right way of trusting to Gods prouidence that he would turne all to the best without which resolution who can quietly rest in any vncertainties here below So effectuall and good a meane it is to be led by faith and to haue it as a daily companion with vs. By which wee hauing perswasion of the greatest benefit of all other namely Christ we might the more easily haue assured our selues we see now of any smaller whether any trouble to haue a good issue out of it or any good thing as it should haue been expedient for vs to inioy it And wee may say truly wee know nothing to haue been the cause of so much and so long vnprofitablenes and heauines these many yeeres as this that we haue not been rooted and grounded in faith as we haue had a care to please God For wee being subtilly vndermined by Sathan to
feare of God If a chiefe and maine post in a building be wanting will not the whole house bee soone shaken so if a Christian who must reforme his life goe about it not beleeuing that God will make him able he may be sure he shal want a maine helpe hereto euen that which will goe nigh to pull downe all that is set vp For if he haue not faith to beleeue that God will strengthen him what strength hath hee but his owne which is as fit for such a worke to bring it to passe as a child is to build a great Castle by his skill But if he be well setled in this confidence his heart also being purified and chaunged which as we shall heare afterwards is necessarily required he shall goe about it with cheerefulnes and readines he shall be incouraged to pray as his necessities shall giue cause hee shall be kept from fainting and dismaiednes when his strength is not very great and rise vp againe when he is fallen all which shall be great meanes in such a case to vphold him and set him forward to depend vpon God without any great vnsetling of him and yet shall he not for all this be without sense and feeling of his infirmities which another as willing to obey God as he shall neuer be able to doe but euery while cast downe and dismaied vntill hee get the same furniture And this must here be marked that there shall be the better proceeding herein of euery weake Christian as his knowledge shall be greater in the word of God which before grace came as fire to the stubble to kindle and set it a worke to burne although it were idle and vnprofitable in him and lay voide and vnoccupied as timber lieth by till the building goe forward yet it shall then helpe much to the leauing of euill and the doing of good especially after experience in time shall be ioyned to both And when all these meete together in an vpright hearted Christian how weake soeuer if he acquaint himselfe familiarly with the promises of eternall life and treasure vp in a good conscience the certaintie of the forgiuenes of sins from day to day then this is he who hath laid a strong foundation of a godlie life vpon which it shall be no hard matter to set the building of his life sutable and proportionable afterwards so that although the raine fall and the flouds come and the winde blow and beate vpon that house yet it shall not fall for it is builded on a rocke But he who laieth not this foundation but buildeth on the sand shall soone his building turned ouer And thus the case standeth with many in these daies who therefore are cast downe oft times from their good beginnings because they had not skill to make them more substantiall and sure And I feare not to affirme the Lord witnessing to that which I say that the offensiue liues of many with many startings aside from the good way which they haue entred into and the crooked and halting steppes that they make grossely in the sight of men who yet durst not somtime before quench the spirit in themselues not hurt their tender consciences secretly in the sight of God these I say are chiefly from hence that they laid not the foundation aright nor made not their first entrance into a Christian life sound and sure Among other things they haue failed for the most part in this of which I doe most specially speake in this place that they haue not been builded vp in this faith and perswasion that God will further their weake beginnings and fortifie their hearts against the stumbling blockes and discouragements which shall stand vp in their way I haue now onely shewed that this faith should bee in a Christian when hee first setteth on a godly life but how it should accompanie him after throughout his life that so he may liue by it being the same to the whole life that the eye is to the bodie I shall in place fit for it if God will declare and shew so farre as shall be expedient CHAP. 4. Of the heart and how it should be clensed and changed and so the whole man which is true sanctification tending to repentance and a godly life ANd now that I haue shewed that true godlines commeth from faith which iustifieth and that the one cannot bee without the other and that with the same faith wee must beleeue all other his promises also made to his children and all doctrine that doth instruct vs to obedience I will goe forward Now therefore to the end the beautie of the godly life may bee seene in some sort and that the beleeuer may bee able to practise it and know that hee doth so I will as I propounded speake of the heart which is the second generall head in this treatise and the next to bee handled according to the diuision made in the first chapter And thus I will speake of it first shewing that it must be renued and chaunged and then in place fit that it must be kept so afterwards for both are necessarie to the beleeuer And when he is resolued to be guided by Gods word in all things as he hath been taught before and so to liue by faith and then hath an heart fit to yeeld it selfe to do so who doth not see that the worke is in good forwardnes to liue godlie and as wee say by such a good entrance and beginning halfe at an end Here therefore vnderstand and know that the heart which is the fountaine from whence the practise of godlines must growe and come ought to be purged and clensed and consequently the bodie it selfe ought to be first made a fit instrument for the same to the accomplishing of that which is good and to the well ordering of the life in which two consisteth the sanctification of the whole man We must thus be changed before we can will well or liue well euen as a filthie and vnsauorie vessell must be well and thoroughly seasoned before it can be put to vse and occupied and we must hate sinne with a deadly hatred and haue the power of it abated in vs and loue goodnesse and righteousnesse and be renued in them before we can bring forth fruites of repentance and amendment of life But to the end we may see it more necessarie that this change and sanctification of the heart should be wrought and also what an excellent grace and gift of God it is it shall be meete to lay forth the nature and disposition of the heart what it is since the fall of our first parents in it selfe and of it selfe before there be any worke of grace in it and before the most exquisite cunning and workemanship of the holy Ghost in reforming and renuing thereof be shewed vpon it And when we haue seene into it know we that as is the heart so is the life both before the clensing and change of
set it down yet the most simple when they heare mention made of it can affirme that they finde it so to their no small consolation and contentment Now I hauing shewed that the heart and consequently the whole man must necessarily be changed and purged before good life can come from it and wherein this chaunge consisteth and how it is wrought I will returne to this last point from which a little I digressed that by faith in Christs promises and by spirituall vnion with him this change is wrought To this end as I said S. Peter doth plainly lay foorth this truth vnto vs that the heart is purged by faith when he saith By the pretious promises which wee haue from God and they are made ours by faith we are made partakers of the diuine nature or the graces of the holie Ghost by whose heauenly power we are able to flie the corruption and naughtines both of our hearts and liues which is the principall let of our obeying God And therefore that corruption being subdued in vs by a stronger power then it selfe we haue libertie to goodnes whereas before we were in bondage And not only so but the nature and qualities of our harts being changed we are no more they who we were before but are led contrary to our former course The which selfesame thing though not in the same words S. Paul by a most apt similitude setteth downe saying When we were in the flesh the affections of sinne which were by the law had force in our members to bring foorth fruite vnto death but now we are deliuered from the law he being dead of whom we were holden downe to serue in the newnes of spirit not in the oldnes of the letter Here he describing the first estate of life wherein all liue diuellish and vnrenued and setting as contrarie to it the regenerate and happie estate of Gods children after they be changed maketh this comparison That as our corrupt hearts like an husband stirred vp euill desires in vs hauing the powers both of minde and bodie as the wife at commaundement and both these together brought foorth all sorts of euill workes to our destruction so the spirit that is the power of Christ being giuen vs stirring vp holie affections in vs is as an husband and hath the powers both of minde and bodie as the wife at commaundement and both these together bring foorth all sorts of good workes as children to our saluation Whereby it is manifest that although there be nothing in vs as of ourselues to do the will of God and to bring foorth fruites of amendement yet God who purgeth the heart by faith putteth also a new nature into it and maketh vs loue and delight in the good and holy things which before wee loathed and to loathe the euill which we once loued And for this purpose to make more full this matter which I haue entred into which of the simple I know is hardly conceiued that no exception may be taken against it consider what our Sauiour saith he compareth himselfe to a vine and his beloued to branches of the same To teach vs that as the branch beareth no fruite if it grow not in the vine but being cut off withereth so if we be not knit to him by faith wee can beare no fruite But as the branch abiding in the vine sucketh sappe and draweth iuyce from it and is fruitfull so all faithfull and true beleeuers receiue strength from him and grace by the which they crucifie their owne lusts resist their corrupt will and so bring forth fruite according to the will of God For from him the whole bodie gathereth increase fit for it who in manner of the soule quickeneth all the members And to this end Christ wrought our saluation and gaue himselfe for our sinnes to deliuer vs from this present euill world And from him we haue receiued a minde to know God an heart to loue him a will to please him and strength also in some sensible measure to obey him as he saith Know ye that ye are dead to sinne that is so made partakers of the vertue and power of Christ that naturall corruption hath lost her vigour and force to bring forth most bitter fruites and also that ye are aliue to God that is haue strength to liue holilie through Iesus Christ which grace although it be not perfect yet it is such and that in the weakest beleeuer that there is apparant difference by it from his former estate and such as whereby a godly life is not irkesome to vs as before but sweete and pleasant That which most troubleth the weake about this matter is that this change of the heart and renewing thereof is so hardly seene and so meanely felt within them that they cannot satisfie themselues in wishing and desiring to be more changed And although before their open grosse faults did not accuse them yet now their inward corruptions doe disquiet them now idle motions and vaine thoughts and fantasies much trouble them in their praying reading and hearing they cannot be ridde of them now they feare that they beleeue not euen after they haue receiued to beleeue with staiednes of minde and peace and all because they want the feeling comfort of their faith oftentimes their vnkindnes to God much greeueth them and besides their vnfruitfulnesse to be short they haue many accusations against themselues All which duly considered doe testifie in deed another estate of their minds then was before though through their weakenes and the diuels malice they feare hereby sometimes that they are not renued and changed at al. But that is not to be maruailed at for as much as they were so lately drowned in sinne and had no delight in goodnes it must needs be strange vnto them to be perswaded that they are in any better case then they were seeing the motions of sinne doe trouble them now which did not before and they haue not skill nor strength enough to thinke that it is a good signe of their welfare to be grieued for them as it is in deede but they thinke it a signe of their miserie that they haue them at all And yet in that they doe so earnestly seeke to be better staied euen from idle and vaine wandrings and labour to see their spirituall pouertie and their inward corruption of selfe loue priuie pride distrust c. they may haue cleere testimonie that they though but in part are truely reformed And this change of the heart they haue neede to be perswaded of who desire to liue christianly which shall be no hard matter for them to proue if they compare themselues with that which I said about this matter and finde it so with them but otherwise they shall but coldly goe about any seruice of God whatsoeuer this pure heart I say comming from faith vnfained must be as a strong foundation laid in them vpon which only
and desire as their frailtie doth permit for they know who haue so farre been instructed that they cannot loath some sinne and loue other that were but halting but as he who taught them that they should not commit adulterie taught also they should not lie nor steale in like manner they who are taught of him doe so iudge and therefore disclaime the one and the other For how can they loath one sinne and loue another which were to do contraries And as pure and sweete water and filthie cannot come from one fountaine so neither doth the heart reformed send foorth good and euill So that as one in prison hardly dieted feedeth with great appetite and greedines vppon scrappes and parings and is well at ease if he may fill his bellie with them who yet when he is set at libertie and conuersant with his friends where hee findeth varietie and plentie cannot fall to his old fare againe but wondreth now how he could finde sauour in euery mans leauings euen so it is with him who hath besotted and made drunken himselfe with the deceitfull baits of sinne who if like a swine he may fill himselfe with that which his heart desireth and his eye lusteth after he is safe and hath what he would but when he shall see his estate as in a glasse how shamefull and daungerous it is and hath but tasted of the heauenly priuiledges and liberties of a Christian he casteth out that former draffe as vomite and by no meanes can be brought to be in loue with it againe Behold such honour giueth God to his seruants that their old conuersation wherein they liued sometimes with the rest of the world and could by no meanes be drawne from it they haue it in most vile account and detestation and they which were of the synagogue of Sathan shall worship God among the faithfull This is the power of faith which hath changed their heart that it is able to make him who hath it to ouercome I say not himselfe but euen the spirituall craftines whereby the diuell deceiueth many thousands and euen the poysoned baites and allurements of the world also O power vnconquerable and not to be matched If there were any earthly stay or fleshly hold in any sort comparable to it which is impossible in what price and reckoning should it be had think we If there were any thing which at mens request could giue the life of their enemie into their hands or helpe them with long life or satisfie their desire with abundance of wealth and varietie of sinfull pleasure oh how welcome should that be But consisider O ye seruants of God and behold it ye mightie and wise of the world here is a greater and another manner of treasure then all these and bringeth other delights then these are able This suffereth you not to pine away with desire of your enemies death but it will make you as it did Dauid to turne your hearts towards your greatest enemie which is true manhood and wisedome and to preserue his life when you had him in your hands to kill him And this suffereth not you to hunt about the world for varietie of sinful pleasures as though there were no better vse to bee made of the time which is so pretious but this will make you with Moses to renounce them when yee might haue them and to finde greatest pleasure in doing so and yet in forgoing them to thinke your selues plentifully rewarded Finally this will not suffer you to fret and to be vnquiet in thinking vpon the day of death and to put the remembrance of it farre from you by wishing long life but it will make you sigh and groane to be out of your life and with Paul to account it a prison to liue in the bodie still and as the Preacher saith to reckon the day of death when you must liue here no longer better then the day of birth which is the beginning of life O ye men of this world if ye can tell vs of greater commodities and tidings of better things then these and assure vs how we may come by them wee will forsake and leaue all and reioyce with you If ye cannot but rather your best things are those which I haue spoken of alreadie namely great riches pleasures your enemies death and desire of long life to your selues the vanitie vncertaintie and danger of the which I haue set downe alreadie then renounce you all that ye cannot safely keepe and reioyce with vs doe but taste and see how good the Lord is and when you see what is best imbrace it or els I will pronounce the saying of the Prophet against you which in time shall most surely finde you out and take holde of you although you hide your selues from it Behold and wonder and vanish away for I will worke a worke in your daies that if a man tell you the truth ye shall not beleeue it More might be said of this point but the treatise is too long now I will returne againe to shew that the beleeuing Christian doth renounce the sinfull course which all the world besides lieth and walloweth in though some more then others who as I haue shewed that he renounceth al kinds of wickednes so hee doth it not in some good moode onely neither crieth out of his old conuersation when he seeth shame or daunger approch he doth not I say then onely signifie his mislike of it but vpon good deliberation hee maketh protestation no more to haue to doe with it as Ephraim was counselled to say being called to repentance What haue I to doe with Idols which yet before had been her glorie So whatsoeuer others doe he is resolued to forsake it and casteth off all such behauiour as a loathsome and ragged garment And this is it which our Sauiour acquainted his Disciples and followers with after that they had testified Peter answering for the rest that they beleeued in him vnto saluation He that will be my disciple must denie himselfe which is as much as vngodlines and worldly lusts for then onely indeed and not till then are men fit to heare of any such thing but doe keepe out of the sound of such doctrine as much as they can which is the cause at this day that many professing the Gospell yet neuer know what this meaneth namely to abstaine from the filthie lusts which fight against their soule Others which doe and must needs heare such things taught that all Gods seruants doe and shall disclaime their liues past and be ashamed of them it is pitie to thinke how coldly they receiue it Some of them scorne it and mock and so turne it off that way some neuer conceiue it some are often accused and made afraid to see their liues so farre off from that which is taught them but soone forget it because they see the most of the world to doe so Some are
care ouer their hearts to keepe them well ordered they should shew it in their talke and dealings at the market in their buyings and sellings in their families and among their neighbours as well as among strangers and in all things about which they may lawfully be occupied In all these I say men should behaue themselues plainely and simply iustly peaceably patiently meekely kindly gently faithfully temperatly and humbly of what state and degree so euer they be and yet without any disgrace to them nay the greatest honour and credit yea and mercifully also as occasion should be offered which I thinke if they were found in christians as where else are they to be looked for they would no lesse ioy the hearts of them who should behold them then adorne and beautifie them who should be paterns of them And who can say otherwise but that it were a little heauen to deale with and liue among such Euen as we see it is a peece of hell to dwell with them that are of the contrarie disposition As Iacob must haue been constrained to abide with Esau and as Gods people in their captiuitie did with the Edomits God of his singular loue I confesse restraineth many from the excesse of euill that they would otherwise doe seeing otherwise none could be able to liue by them But whereas some are thus bridled by good lawes and some for shame and vaine glory doe depart from much iniquitie and thus patch vp a kinde of life among men yet know they that without religion that is a feare of breaking out of christian bounds which onely is to be found in an heart well gouerned they shall neuer please God nor haue fauour nor approbation no not euen of common men But of this we may complaine and cry out till we haue worne our tongues to the stump without redresse For the fowle staines and shamefull blots which are contrary to the forementioned vertues are still vsuall as they haue been almost euery where both in many of the ministery and people and so will bee as though godlinesse were tied to the Church walles and to the pulpit And for a further illustration and proofe of the benefit of the well guiding of the heart this I haue said Thus we may see that the heart being well ordered will neither suffer the affections to stray farre nor willingly harbour euill lusts and though they may creepe in by stealth yet by examination we shall finde out many of them and shall be readie when they are found to purge them out and expell them also before they shall being so nestled in vs be able to poison our liues Oh gaine vnualuable for who can say lesse of it that by the benefit of a well ordered heart we may conquer many daungerous sinnes which others for want of it doe vsually commit with shame and much sorrow accompanying them Now when we see the fruite of this well seasoning and keeping of our hearts in frame what should be in more account with vs yea what should hinder it from being so or what should we thinke more needefull to be done then the labouring for it when we see it so great a treasure and such fearefull bondage for want of it to come vpon vs But alas this looking to our hearts by fittes now and then when the good moode taketh vs as it is too common so it is most daungerous and suffereth not christians to see much lesse to inioy one halfe of the sweetenes which God bequeatheth to them I meane if we gouerne and looke to them but as men in the world commonly looke to their outward seruing of God that is to pray when night commeth goe to the Church when the Sabboth commeth to fast when Lent commeth and repent when death commeth And so the wisedome of the flesh counselleth vs to looke to our hearts sometime but that we resolue and arme our selues that the heart bee thus looked to in all that we doe as frailty will permit and care had ouer it that it follow the light of knowledge going before it oh that is thought too heauie a burthen and an estate too vncomfortable To reioyce alwayes to pray continually in all things to be thankefull as the Apostle commaundeth 1. Ephes 5.16 Day and night to be meditating on the word of God and the varietie of the infinit good things contained in it and aiming at it as at a marke how we may walke after it oh that is counted tediousnes and bondage intolerable And yet none of all these precepts can be vnderstoode of the outward actions of our life the eare and tongue cannot doe these things alwayes but the heart may meditate reioyce praise and pray at all seasons and vpon all occasions if once it hath gotten a pleasure in them for it shall neuer want occasion And if we can obtaine to haue God in our remembrance more vsually then we were wont or then others desire to doe and spend our thoughts and set our delight on him shall we thinke any thing too good for him should we not constantly take vp our hearts in heauenly cogitations as we are willed Col. 3.2 when we see that all other are but vanitie and vexation of spirit If it pleaseth him to aske our hearts as he doth when he saith My sonne giue me thine heart should we not thinke our selues happie that he will take any thing at our hands when Dauid being a King wished that he had any thing that would please him This taking vp of our delight in the looking to our hearts as we are able should the more be sought after of vs if it were but for this cause that if wee haue not rule ouer them in our common actions thorough our life we cannot haue them at commaundement in the chiefe seruices of God And from hence it is that christians of good hope doe complaine and that oftentimes with bitternes that their hearts are so swarming vsually with vaine thoughts euen whiles they are in hearing and praying the reason is because at other times they are vsually so occupied throughout the day feeding vpon their delights that God is almost wholy out of their remembrance especially to direct and leade their hearts and therefore also their actions and speeches are much offensiue in lightnes rashnes and vnreuerence The which being common with them in the daily course of their life they cannot possibly haue them otherwise at hearing or praying All which yet are contrarily done when the strength of concupisence I meane the corruption of the heart which is without measure euill is mortified and asswaged first and then still subdued after and restrained and daily seasoned with good meditations and watched ouer that it may be kept cleane and fit to dutie And thus I conclude that the onely way to curbe vp and hold in our intemperate lusts and euill desires that they breake not out into further vngodlines is
desire and purpose of heart we doe it Psal 119.10 Act. 11.23 Outward when in our liues wee expresse and declare the same in our walking Act. 9.31 But to begin with the first We must haue our hearts prepared and readie to bee set on worke and imployed in any good seruice to God or our brethren as I shewed at large before in the renouncing of euill and therefore the lesse shall be spoken of it And this well ordering of the heart is a most precious grace of God as without the which no good can be well done But when wee haue such awe ouer our affections as to choose desire and delight in that which we know to be good and as occasion shall be offered yea and to bee vehemently grieued with that which hindreth vs therein the members and powers of our mindes shall be readie to put in vre and practise the same Therefore this inward readines of the minde and feruent desire of the heart we see must be blowne vp in vs and nourished as a sparkle or coale of fire that as it may bee obtained there may bee some abilitie and strength thereunto For the which cause the Lord requireth that wee loue him with all our heart soule and might This strength although where it is not knowne there is felt no want of it yet such as see it requisite in their actions doe soone feele it to be missing and a great piece of the beautie of those workes which are done without it to be wanting As when they are gone about coldly and in deadnes of spirit and so likewise they can best tell how well it beseemeth their actions who haue obtained it of God and testifie it throughout the course of their liues For when men vnderstand that God hath so appointed that they should be zealous in doing their duties as remembring that of him they shall receiue their reward and that his busines ought to be gone about feruently and with conscience though they haue no great example of such practise in the world it will harten them on with courage vnto the same by the helpe of his spirit which leadeth thereto And yet if the zeale of Gods house consumed them as the Prophet saith it did him this were no perfection but that which ought to be laboured for as euery one may attaine it and in the whole course of mens dealings and duties to God some measure of it in so much as where it is not found and inioyed of men they should count it their sinne And here this one thing is to be considered that our affections of choosing and imbracing good things be so ordered that they may be equally more slacke or strong as the goodnesse of the thing shall be greater or lesser as in praying to God rather then giuing their due to men Also that in an equall comparison the duties of holines to God be preferred before duties to men and with more bending our force and strength when we goe about to performe them rather then these And if it be demaunded here how we shall come by such grace as whereby we shall be able to imbrace choose and follow the good which we know I answere that we receiued such grace when we first beleeued in Christ whereby our hearts were purified and clensed from the strength of our old corruption which if we remember doth warrant vs not onely that our Lord Iesus Christ hath taken away the guilt and punishment of our sinne and imparted to vs and giuen freely his obedience but also grace and will to loue pietie and goodnesse and power as to kill sinne so to quicken vs to newnes of life So that if we feele it not vsually and ordinarily we haue lost and forgone it either through our forgetfulnes slouth or careles negligence or if it be through infirmitie weakened in vs wee ought to stirre vp our selues with cheerefull confidence to the recouering of it againe and not to be content to be spoiled of so great a treasure But if this earnest desire after goodnesse and vehement zeale of honoring God by that which we know be quenched whether it be ouerwhelmed with sorrow feare or such like passions or dulled and made blunt in vs through lightnes and in following the desire of our hearts amisse we are in no wise fit to honour God in any seruice Thus much of the first part of practise namely inward I will now goe forward with the second part which is a branch of the second rule and helpeth forward to the leading of a godly life that the beleeuers may by it be able to guide themselues aright and with much ease in respect of those who be not acquainted therewith And this it is that in well doing we stay not in our good desires and in the readines of the heart to doe good but procure accomplish and performe the same duties outwardly that we indeuor at least euen where we cannot performe as occasion shall be offered and that in one commaundement as well as in another so farre as it may be obtained So that in all parts of sanctifie and holines which shall be wrought in and by vs this ought to be as a perpetuall law that all the members of our bodies and our particular actions may all become most fit instruments and helps to shew forth and expresse the same And that is it which the Apostle to the Romans meaneth when he saith Let not sinne raigne in your mortall bodies that ye should obey it in the lustes thereof neither giue ye your members as weapons of vnrighteousnesse to sinne but giue your selues vnto God as they which are aliue from the dead and giue your selues as weapons of righteousnesse vnto God By this we see that not only the heart with her members that is the cogitations and desires in those which are iustified by faith must be consecrated to the honour and seruice of God but also the bodie with the parts thereof the eare in hearing the tongue in speaking the eye in seeing c. that so we should be his wholy and in one part of our life as well as another doe that which pleaseth him No man doubteth but that we should doe good works as well as haue our mindes and hearts inwardly purged but that we should be diligently giuen vnto euery good worke and make a trade of godlines to applie and follow it so that while we doe one good dutie we should not neglect another which in good husbandrie about things of this life is much regarded that few will grant or be readie to yeeld thereto yea and that our conuersation should be in heauen that is that our common course of life should be heauenly whilest we liue here vpon earth and that we should not only giue no occasion of offence in any thing but also in all things seeke to approue our selues as the faithfull seruants of God Thus much of the rules
Christ Iesus so loueth vs that he is readie to doe any thing which is expedient for vs because of the great fauour that he beareth vs whereby we are made able also and in whom we can doe all things as shall be expedient for vs. For as nothing can separate it from vs so he thinketh nothing too good or too pretious for vs. So that he into whose heart his loue is shed plentifully is perswaded that as he hath saued him from the greatest daunger of hell so he will much more saue him from the smaller of being ouercome of his corrupt lusts and that he who hath bestowed by free graunt and sure promise the greatest benefit vpon him namely the kingdome of heauen will not denie him the smaller that is grace to liue Christianly here on earth For he that hath giuen vs Christ by whom we haue the former how shall he not with him giue vs other things also And if not as we would yet that is best which he giueth Now for the other part of the obiection that Paul himselfe did not finde grace to ouercome the rebellion of the old man that is his corrupt nature I say it is true that fullie and perfectly he did not to the end that he might alwaies haue a marke of his vnworthines and sin remaining in him and thereby remember that it was of only mercie that he was pardoned and the grace of God that kept him from falling away from him And for both these causes that he might be abased and kept humble vnder so great grace as hee had receiued in regard whereof he had as he confesseth himselfe been exalted and lifted vp aboue measure and last of all that he might from time to time finde sweetnes still in the forgiuenes of his sinnes But although he was not perfect here as an Angell yet was he not caried of his lusts into grosse iniquitie as some dreame because he cried out and complained I am carnall solde vnder sin O wretched man that I am And it was necessary that he should mislike and be grieued with the smallest rebellion or resistance of goodnes and with some vnfitnes to his calling which he felt sometimes and to other good duties but yet Gods grace was sufficient to keepe him that he fell not into that depth that he might haue done But I haue in effect answered this alreadie by another occasion Now to applie this to our selues and not to bee glutted with it as many are I say that wee likewise through the same grace in our measure may looke with good cheere to bee deliuered from the yeelding to our wicked lusts which most dangerously incumber vs as hee was from his wee being resolued that our most louing father for the tender care hee hath ouer vs is alwaies looking downe from heauen and beholding who is vpright hearted towards him how weake soeuer that he may shew himselfe strong towards him and thereby supplie his weaknes And thus the desire to keepe a godly course being soundly planted in vs and the same proceeding from faith also who doubteth but that it may haue strength to doe such outward duties as are required though weakly to endeuour at least which God will accept though wee doe not alway preuaile ouer such strong corruptions as oftentimes for want of such grace doe master vs. But in thus speaking I shew what Gods children may confidently looke for not what euery one obtaineth And except the sinne of incontinencie against the which God hath prouided a lawfull remedie wee haue both promise from God and wee by the power of our faith doe inioy such victorie ouer other sinnes as whereby wee may walke without iust reproofe amongst men and keepe our peace toward him also this being added that when we are craftily deceiued by the vncessant malice of the diuel although not without our owne slouth sleepines and securitie we haue accesse as in time past and recourse to God by the meanes of our aduocate and doe recouer our hope and hold againe Thus I haue shewed how they who haue a will and good desire may look for strength also to performe in some good sort the duties which seeme so difficult and impossible to them so that they neede not be greatly troubled with that obiection howsoeuer there are many and those also fauourers of Christian religion who neuer finde nor feele the same But because many of Gods deare seruants finde it not thus oft times neither are able to say that they feele this but contrarily doe complaine that their life is full of disquietnes for that they cannot ouercome the force of anger impatience raging frowardnes and such like neither liue godly to their contentation although they desire it because I say these may be discouraged by this doctrine I would haue them vnderstand that I haue not in the former answere to the last obiection set downe what euery godly Christian doth or shall feele as I said before but what God of his bountifull liberalitie hath prouided that they may feele and find and how their estate may be bettered and their spirituall libertie enlarged Besides many good people doe not know this in a long time what God hath bequeathed them nay many of them neuer know one of the many sweet liberties and priuiledges of Gods children but only receiue so much light from the father of light and therefore are rightly called the children of light as whereby they see the way to his kingdome and according to the knowledge they haue of his will thereafter they declare and shew it forth in their liues but nothing as they might and as some others doe Now to proceede to the other vertues which further our practise of a godly life such as receiue and desire to attaine to the grace which I haue spoken of that is to be more sound and better setled in an holy course they are and must be glad with all their heart to be diligent and painefull in this worke of the Lord and to abide constant therein that they may by these two vertues adioyned nourish all good desires and holy endeuours after they be once planted in them and hold out the contrarie whilest they be not yet greatly troubled with them and set on worke their knowledge in such practise as it may well be seene whose seruants they are This diligence and constancie in whatsoeuer they be vsed they bring great things to passe whether it be in any trade or in the searching out of things obscure and hard to be found out when only the light of reason is followed and who doubteth then but that in holy duties wherein men are guided by the spirit of God most excellent effects are brought forth of them Neither is any dutie indeed well performed without them for which cause S. Peter speaking of the godly life teacheth that all diligence must be added thereto Giue all
partly maintaine themselues but not without the helpe of others by borrowing of them and the third sort is able to lend or to giue or to do both therefore according to these diuers sorts of men the seuerall points of righteous dealing one with another must be spoken of and those which are beside this shall be considered afterwards They who haue no other way to liue or to be maintained but by receiuing mens beneuolence haue their proper dutie assigned them of God about their neighbours goods first to know that their poore estate is allotted them of God as the rich mans is also according to the Scripture which saith The Lord maketh poore and he maketh rich and therefore he is to liue in it with contentation As also hee may doe if hee know God to be his father through Christ his redeemer for there is incouragement enough from thence to liue contentedly and comfortably in any condition in the which God shall set him For want of the which it is that neither poore nor rich are contented without hunting after that which is another mans Now as it is the poore mans dutie to be contented with his portion so it is in no sort tolerable in him to grudge at other mens abundance for shall his eye be euill seeing God is good Neither ought he so much as to wish the same and so to iniurie his neighbour but to receiue thankfully that which befalleth him acknowledging such to be Gods instruments and as it were his hands wherby he ministreth to his necessities And because the people of God which either sent reliefe to the poore of other Churches as they of Macedonia and Corinth to Ierusalem or who prouided for their poore as they in the Acts they did it to incourage them to remaine and abide constant in the doctrine of the Gospell therefore the poore which liue with vs must know this and looke to performe this dutie also that hauing such incouragement they make it their chiefe worke to liue godly and obediently That is to say to glad their hearts who refresh their bodies when they may see their innocent conuersation and zeale to Godward according to their knowledge But I lament the estate of the poore euen as I doe many thousands of others to thinke how few of them are fit to heare this their dutie with any hope to be the better for it and what an vniuersall blindnes and securitie is amongst them seeing they are as farre from the desire of true knowledge as they are from possibilitie of obtaining it yea though there bee offered vnto them a plaine and easie manner of teaching them which as it is at this day for the most part in that estate to be seene so it seemeth to haue been vsuall among such long agoe that the poore liued for the most part without care of religion as by Ieremy his words doth appeare Who when he had after inquirie found that there were few that sought the truth he said Surely they are poore for they know not the law of the Lord I will get me to the great men for they haue knowne the way of the Lord but these haue altogether broke the yoke and burst the bonds God moue the hearts of them in whom it lieth to redresse it to pitie the one and the other and to haue a greater care of their good by prouiding that they may bee taught the saluation and happines of Christians then they being yet ignorant haue care of themselues Euen to be meanes to bring light to some of them who haue long sate in darknes and especially for the obtaining of the forgiuenes of their sinnes and the change of their liues But I must remember that I am in setting downe the duties of all Christians about the goods of their neighbours although intire pitie hath moued me to make this short digression The last dutie therefore of this sort of poore people is with the former that as much as they be able and their bodilie infirmities of age blindnes lamenes and such other will suffer them that they redeeme their time from idlenes and consequently from other euill passing of the same to doe any profitable worke which they are fit for euer tying their hearts eyes and hands from pulling to them or desiring that which is anothers The second sort that I am to deale with here are they who cannot liue by their labour alone but stand in neede of the helpe of others by borrowing some thing of them that so they may the better prouide for themselues and theirs Their dutie is carefully and faithfully to purpose the restoring of that which they borrowed at the day appointed and that with thanks And therefore in no wise to abuse their creditor by a dishonest denying of it or vnwillingnes to repay it thereby and by other delayes seeking to defraude him and thinke hardly of him if he requireth it which to doe is as if they counted it their owne and a kinde of theft and so they shut vp mens compassion from lending For a chiefe cause of little lending is euill paying It is further required of them that they borrow not without neede as many doe to maintaine themselues in play and idlenes for by that meanes they depriue him who hath neede indeede to borrow seeing the lender cannot pleasure both And although they finde fauour to borrow for their necessitie yet they must not looke to borrow that which they are not like to pay againe by taking more dealings into their hands then their abilitie will serue vnto for many vndoe themselues and others by that meanes much lesse may they borrow to lend to another for vsurie as we call it Lastly if their simple meaning in purposing to repay it at the due time be disappointed yet their care must be to satisfie their creditor and content him with promising new day and paying part and euery way that they can except it be forgiuen them altogether to shew that they were not faultie nor negligent in this matter And this for the borrower now as concerning such as are able to giue and to lend first I will set downe their duties in those respects and how they should vse their goods to the end they may continue this dutie of lending and giuing still after I will shew what rules of righteous dealing they must vse in the getting and increasing of their goods with all men and in all kindes of their dealings that so they may be free from this common euill of wronging any in their commodities They who giue must giue freely not by compulsion and cheerfully desiring thereby to relieue and comfort them who receiue it for charitie and conscience sake as the necessitie of the poore body requireth and their abilitie will giue leaue and so as they may giue to one as well as to another and continue the same duty and
them their sinne is their owne and shall double their punishment in as much as they haue deceiued our hope which we had of them for if there were any sparke of goodnes in them our good hope of them would make them ashamed to deceiue our expectation Yet let vs not be fooles in iudging well of them whose mindes and purposes we know to be euill by their words conuersation and long knowledge of them or by such like testimonies of their profanenes and boldnes in sinne for that were vnsauorie and silly foolishnes and whiles we would goe about to be charitable to shew our selues vngodly in calling euill good and to forget the commaundement of our Sauiour who saith beware of men therefore much more beware how ye commend them Of such we should make no scruple nor doubt to know and thinke of them to be wicked as they be and to giue warning to others who are simple and innocent and therefore might easily be deceiued and mocked by them as Peter did to them who were conuerted when he said to them Saue your selues from this froward generation meaning those who had been their companions Thus it behooueth vs to examine our dealings with our neighbors credit and good name that as we haue learned to thinke and conceiue so we teach our tongues to speake the best of all men and ill of none whose doings haue not in an obstinate and stifnecked manner spoken worse of themselues so that they haue cast away their good name themselues although more pretious then gold and not we who giue that due to them in making this account of them which they themselues seeme to desire and doe most truely deserue So we shall in this part of righteousnes also as in the former make our reioycing sound But aboue all that hath been said of this argument let our chiefest care be that we staine not our owne good name and credit any way but maintaine and preserue it The last part of dutie to our neighbour is to acquaint our hearts with the thoughts and desires of his good and to bring our selues to this custome and practise that whatsoeuer in these fiue former precepts and fountaines of neighbourly dutie we are commaunded to performe to him the same by vertue of this we oft wish desire and delight in seeing our God will haue it so that thus the contrarie lustings after that which is his may as the most vnsauorie vomit be cast vp and auoyded of vs. But this dutie of desiring that our neighbour may prosper which should be felt to dwell in vs as a daily guest and which should rise vp and lie downe with vs and throughout our course accompanie vs behold it is at this day such a stranger to the most euen who goe for good Christians that it is almost buried amongst men saue that God of his goodnes hath some few who keepe it in remembrance that the rest may know that such practise he looketh for of all his seruants For though it be written in the booke of God neuer to be raced out by the Serpents subtiltie yet except some liuely paterne of it may be seene in mens liues the practise of it as of many other excellent truths beside doe grow into vnaccustomednes euen as the manifest and cleere path being not vsually troden is soone couered with weedes and grasse And this part of righteousnes must finde more care in vs for the performance of it because the well regarding of this dutie maketh vs the better able to serue our neighbour in all the former And ought we not to weane our hearts from dreaming after any thing that is his when wee can in no wise abide that the like measure should be offered vs and also because wee haue consecrated our hearts to the Lords vse to bee taken vp in the delighting in those things which please him And if wee loue him wee should consider that loue thinketh none euill of our neighbour nor intendeth any hurt against him yet when his profits and lawfull liberties and delights are wished to be ours I denie not but we can and doe perswade our selues that for all this we loue him but the Scripture which saith as ye would that men should doe vnto you euen so doe ye vnto them shall condemne vs for it Alas doe we not see that all the incouragements and helpes which wee haue in this life through the exceeding naughtines of our hearts are all little enough to carrie vs through all hindrances and shall we then adde sorrow to sorrow vpon such as wee our selues are or repine that they may more easily go on to eternall life by such helpes as God giueth them and therefore desire that which is pretious to them that so they may be holden backe if not vtterly oppressed through the want of them with heauines It was farre from him who said I would thou wert altogether as I am that is vnfainedly a Christian but yet without the bands which I haue Therefore let vs know and rest in this that the marke which we must aime at is this that in liuing with our neighbor we desire neither his hurt in person goods or name but count it the greatest ioy y t wee haue by our fellowship and acquaintance with him when we can reioyce in his welfare prosperitie both outward and inward and therefore heartily desire and wish it from time to time and in one thing as well as in another and giue those thoughts or lusts small rest in vs which stirre vs to the contrarie That so wee may declare that we haue the same spirit which was in the Apostle which taught him to say I wish that thou prosperedst euen as thy soule prospereth And here to shut vp this matter with a word or two of sobrietie which is a vertue more properly concerning our selues rather then the person of God or our neighbour consisting in the moderating of our affections in the vse of things lawfull this I say in few words that we must haue speciall care to vse al our lawfull liberties both in the workes of our calling and in buying selling moderatly and aright And the same I say of eating drinking mariage recreation prosperitie youth age beautie friends strength because I would briefly conclude with the Apostle in this wise This I say brethren because the time is short hereafter that they which haue wiues be as though they had none and they that weepe as though they wept not and they that reioyce as though they reioyced not and they that buy as though they possessed not and they that vse the world as not abusing it For the fashion of this world goeth away He therefore that looketh to these things so that hee liue in the vse of his lawfull liberties to make them serue him that he may better serue God and not he them that man may be said to
yet that Christians of good hope should not be better acquainted with this heauenly course nor be occupied thus but by fittes very seldome and coldly as if God had been earnest with vs about a trifle or as though he had offered vs great iniurie to mooue vs thereunto So that although I cannot say it is no part of their thought which should season all their thoughts as I may say of many lying protestants who doe shunne and flie all consideration of heauenly matters least they should trouble and disquiet them yet it is too manifest that they sauour too slenderly of Gods presence and companie who shunne it by being strangers to this meditation whereby they may haue fellowship and companie with him Therefore to remedie this trifling out the time when we goe about to meditate and pray priuately and to obtaine that we may be fit to performe this dutie and not bee carried at that time after wandring wee must remooue that which hindreth vs from it I meane we must tie vp our loose hearts throughout the daie from their deadly custome of ranging after vaine fond and deceiuable thoughts dreames and delights we must weigh how little worth this is to haue our cogitations fastned vpon things transitorie much lesse about those which are filthie but rather bring them to be taken vp in those which are heauenly This we are called vnto and vntill we can learne to doe thus that how weightie soeuer our dealings be yet we count this the chiefest to keepe peace with God and euer feare to offend him it will be an hard matter to bring ourselues to meditate and pray with cheerefulnes and fruite Now that I haue set downe the necessitie and profit of meditation whensoeuer we list to vse it and the especiall lets thereof I will now in that which followeth onely helpe the reader with some rules to guide himselfe the better herein vntill it be more familiar vnto him and then he shall vse it better then all rules shall teach him and I will set downe with the same some examples in particular meditations which shall agree with euery good minde which readeth them that such as be not yet able to helpe themselues by entring into their owne estate and heart nor to draw matter from their owne experience to meditate on may learne by this which I write and such like and others that can may yet when they be vnfit by troubles and other occasions helpe themselues by these examples which I shall propound to them Onely there is required teachablenes and diligence to consider of them and profit by them and that whatsoeuer be hard to them they would craue the helpe of such as can resolue them As concerning the rules I haue had occasion in other respects to make mention of some of them but not so as the reader may easily gather them as rules Here therefore I will set them downe together The first is that he who desireth to haue helpe by meditation doe weigh how slippery fickle bad and wandring his heart is infinit waies to his exceeding hurt and that he must of necessitie appoint some set time to checke reclaime and weane it from the same The second that he watch ouer his heart hauing been so oft deceiued by it throughout his whole life and haue it in suspition that so it may be more fit to be drawne to such heauenly exercises and be staied therein and attend vnto the same This being obserued let him if hee bee able draw matter of meditation and prayer from his owne wants and infirmities from Gods benefits from the changes and mortalitie of this life I haue before set downe what hee should chiefly meditate vpon of loue humilitie meekenes peace of conscience the glorie of Gods kingdome his loue and the contrarie but especially of that which for the present time shall be most auailable If he cannot thus doe let him reade before some part of the hundred and nineteene Psalme some of the epistles of the Apostles Christs sermons or some part of this direction or some meditations which follow so many as conueniently he may or any good matter fit for this purpose to season wel affect his mind that so he may learne how to performe this duty and quicken vp him selfe to it oft from time to time when he once knoweth how If he cannot reade he must desire more helpe of others and for want of helpe he must needes looke to goe the more slowly forward either in the right and kinde vse of meditation or in any part of sound godlines and Christianitie seeing we cannot be ignorant of this that the old subtill fowler sets his snares and nettes so thicke in our way that we haue no shift but to fall into them and light vpon them except with the winges of meditation and prayer wee mount vp on high aboue them and flie ouer them Now follow the examples or particular meditations which I thought good to adioyne to that which hath been said of this matter to teach the ignorant and to helpe euen the stronger Christians when they be not so fit to helpe themselues and neuer out of season or vnprofitable to either of both I set some of them downe more briefly that they may giue occasion to the persons when they are fittest for breuitie to discourse of the matters contained in them seeing they be such as shall euer concerne them and apply them to their owne estate more at large to moue their hearts to practise them I set downe some of them more largely and fully that such as feele themselues more barraine and vnable to call to minde such good things as they would be glad sometime to thinke on may with lesse trouble be satisfied while they shall neede no more but to reade them so many of them at one time as may be fit to moue their affections and then to consider of them and examine themselues by them whether they be with them or against them that the end thereof may be peace to them by their readines alwaies to yeeld to that which they ought I haue not set downe too few least they should soone grow too common nor too many least they should be too tedious seeing the booke it selfe is large and they serue not onely for meditation but also to helpe the practise of the whole booke This I thought good to say about this thing But consider and be resolued of this one thing that thou must nourish and hold fast a loue and liking of this duty so that when thou art barraine and vnprofitable in thine owne sense and feeling yet thou mayst then be willing to be well seasoned by it and restored to thy former grace againe For if thou beest not so affected thou shalt finde no sauour in it as neither in any other good helpe whatsoeuer seeing to him that is full an hony combe is not sweete And though I
and the like spirituall seruices the word preached giuing so gratious occasions that man shall be able to say that meditation is a wonderfull helpe to faith and a godly life CHAP. 7. Of the third priuate helpe which is the armour of a Christian and of the first three points of it THe third priuate helpe is the armour which was next mentioned among the rest This being not so cleerely vnderstood nor the vse of it so well seene into requireth a more full handling then I purpose to vse in the most of the rest And this armour God in his mercie hath appointed to furnish the Christian souldier withall in his warfare against all his spirituall enemies that by the helpe thereof and the other meanes in this treatise mentioned he may be able to be directed aright from time to time and keepe a good course in his life and beate backe the strong and subtill assaults of the diuell that he be not led by nor ouercome of them nor of the manifold bad passions and euill desires of his own heart which otherwise will draw him continually after them But before I proceed any further I will set downe the points worthie to be learned and practised in and about this armour that the reader may see better how to make right vse of it First therefore I will shew what this armour is and the chiefe parts of it Secondly that a Christian life cannot stand without it nor be practised of any except he be armed as God hath taught and appointed him to be Thirdly how it is gotten and come by and how wee should put it on Fourthly how we may by the helpe of it practise godlines from time to time and be able to stand fast in our Christian course and resist in the time of daunger By all which God will make vs able to liue christianly which is to haue our conuersation in heauen with our God as he requireth The whole complete armour therefore is the spirituall furniture of the gifts and graces of the holie Ghost by which God doth deliuer his from all aduersarie power and bring them to the obedience of his will I speake not here of those who are to bee called but who are effectuallie called alreadie and they by the helpe of this armour doe not onely cast downe strong holds of temptation and ouerthrow imaginations and euery high thing which exalteth it self in the opinion of him that is tempted against the knowledg of God but also bring into subiection euery euill thought in them to the obedience of Christ And this armour is that which is set downe to the Ephesians the parts whereof are these Truth or sinceritie righteousnes the shooes of peace or preparation to beare the crosse faith the helmet of saluation which in another place he calleth hope and the word of God This is the full furniture of a Christian by the which the Lord hath taught him to fight against the diuell and his instruments and thereby to preuaile in and through their captaine and head Christ Iesus And although there are other points of armour set downe in other places of the Scripture yet are they but parcels of this or the same in other words expressed Neither shall there neede any other for he who is attired and armed with this shall not in any point be vnprouided or to seeke of strength in the time of neede But yet doth not euery man see by and by how these may be accounted armour therefore will I describe them seuerally Sinceritie or vprightnes is that weapon of the spirituall warfare and that fruit of the spirit which should accompanie the whole conuersation not some few actions of a Christian by the which hee is simple and without fraud and hypocrisie bearing sway in him both towards God and his neighbour and it may the more cleerely be discerned by considering the person in whom it is found namely an vpright man whom in the description of Nathaniel our Sauiour Christ calleth a true Israelite in whom there is no guile which vertue although it be a part of the Christian armour yet that it is rare not onely the best doe see but euen the bad sort doe complaine according to the words of Salomon Many men will boast euery one of his owne goodnes but who can finde a faithfull man that is to say who will prooue himselfe to bee such an one indeede as hee will seeme to be by word and shew For to say the truth men are so infected with hollownes and glozing and through custome and continuance therein so confirmed in it that vntill God changeth the heart Ieremies words are true of this one as of other euils It is as possible for him who is accustomed to euill to returne and doe good as for the blacke Moore to change his skinne or the Leopard her spots And this veritie consisteth as well in holding and keeping the truth I meane the sound knowledge of the word of God in our iudgement as the practise of it in a good conscience Which I say because there are some who professe great friendship to the Gospell who yet maintaine strange opinions not according to the truth of it as that the law ought not to be preached in any wise and that there should no differences of men be made when yet the Scripture putteth difference betwixt good and bad both in their life and in rewards Psalm 1. The holding of such opinions therefore standeth not with sinceritie which freely admitteth all opinions to bee measured and censured by the word Now therefore if this be sinceritie and vprightnes to be free not onely from double heartednes and halting but also to be readie to yeeld a francke assent and practise to the truth and also if this vertue bee one part of the Christian armour he who is voyde of this must needes lie open to great danger both by error in opinion and by corruption in life for he wanteth that which should defend him And contrarily he who seeketh to please God vnfainedly his conscience bearing him record that he hath some true measure of this sinceritie and still laboureth after it that is to be simple and plaine though politike in his words actions and meaning he hath this part of the armour the vse whereof how great and gainefull it is shall appeare hereafter And such a thing is veritie or sinceritie But let this be added that if any will purpose this in some things yet not resolue to shew it in all euen this is the man who is farre from sinceritie Righteousnes is that part of the armour and such a gift of the spirit whereby our hearts are bent to all manner of goodnes and righteous dealing approouing of it as most excellent desiring feruently and delighting in it and that because it is good and disliking and hating all naughtines and euill And he who looketh to be preserued in manifold temptations to
sinne and to keepe in obedience to all kind of duties both towards God and men whiles he liueth had neede to haue no lesse then this firmenes and constancie of a righteous heart and to be so throughly perswaded of the beautie and price of this one part of Christianitie namely innocent and righteous dealing that though infinit occasions shall arise to diminish the credit of it yet he may cloath himselfe with it as with a garment and weare it as an ornament that such an one he may shew himselfe to be in his actions that he may cause others to be in loue with it also Which vertue so shined in Ioseph that sundrie times when he might haue wrought euill without feare of reuenge to his brethren who had giuen him strong occasion he would not nay when he might haue been preferred by hearkning to his whorish mistresse he refused it with detestation though thereby he procured to himselfe no small danger saying how can I doe this great wickednes and so sinne against God Genes 39.9 He that seeth into this vertue and liketh it so that he will be wary that he commit no vnrighteous thing against God nor man as farre as his knowledge guideth him but setleth himselfe to doe that which is pleasing both in the sight of God and before men he hath this part of armour and is fenced with the brestplate of righteousnes Such shall say with Iob If mine aduersarie write a booke against me I will put it behind my backe reade it who will and glorie in mine accusations The beautie of this grace and vertue is such as may appeare in the examples of those who were found innocent when they were charged and accused as in Dauid towards Saul 1. Sam. 24.17 that if it could be seene with eye it would exceedingly prouoke men to be in loue with it And let all marke how fitly these two sinceritie and righteousnes or innocencie doe goe together To be prepared with the shooes of peace by the Gospell is this that we hauing receiued forgiuenes of our sinnes and assurance of saluation through faith by the Gospell and thereby found most sweete peace to our conscience we are now by this Gospell as they who are readie to take a long iourney shodde and prepared to be readie to deny our selues and to take vp our crosse and follow Christ throughout this our pilgrimage This part of armour did our mercifull father see meete for vs his weake children seeing we are so dismayed at the beholding or hearing of troubles to be at hand although before they come we were cheerefull He would therefore that we should not faint nor be discouraged no not euen by them but lift vp our heads and be of good comfort seeing they are but for a short time our peace is continuall besides that for the exceeding greatnes of it it passeth all vnderstanding and therefore it is able to keepe our hearts comforted euen in our tribulations through hope at least Which our Sauiour foretold that the faithfull should haue but he armed them most gratiously against them Neither is there indeede any other thing that is able to stay vs from deadlie vnquietnes and bitter anguish at such times For seeing we are going to God and that must be through most dangerous rankes of cruell enemies as through a wildernes of robbers this is our incouragement to goe on manfully in that we know by the doctrine of the Gospell that we take our iourney to God who is at peace with vs. He therefore who hath this peace by the Gospell is armed with this part of Christian armour called the shooes of preparation as the souldier with his brassie bootes against all such hard and sharpe afflictions and troubles which as pikes in the way would otherwise so wound him that he should not be able to stand in the battaile he is armed I say because he thus thinketh with himselfe if God be with me who can be against me the Lord is my saluation and light whom then should I feare the Lord is the strength of my life of whom then shall I be afraid To haue this shield of faith is to build our perswasion on Gods faithfull promises that Christ Iesus is ours and that God hath giuen him to vs to obtaine forgiuenes of our sinnes and saluation by him yea and all other good things also meete for this present life As the Apostle saith He that hath giuen vs his Christ how can he but with him giue vs all things also So that he which hath embraced these pretious promises and resteth vpon them as certaine and not doubtfull no more to be remoued and vnsetled as if it be well weighed there is no cause he should he hath this part of the armour and therefore shall not be ouercome by those fearefull temptations of Sathan to strong distrustfulnes which as firie darts be deadly to all which are not thus armed with a true and sound faith and such an one may be rightly said to put on the Lord Iesus which cannot be done but by faith This hope is a ioyfull longing and stedfast desire Luk. 2.30 as we may see in old father Simeon and looking for the performing and accomplishing of all those mercies temporall and eternall which God hath promised and we by faith are assured of For this the Lord would haue vs to know that he hath made no one promise to vs but he meaneth to fulfill it that we may see it and glorifie him for such louing kindnes of his towards vs and therefore would haue vs also in reuerence to hope perfectly that is confidently and constantly to the end as the Apostle speaketh for such gratious gifts as he hath bequeathed vnto vs. The which holy boldnes whiles we are propped vp withall our hearts are so well satisfied and contented that we passe our dayes cheerefully and walke in our callings ioyfully seruing God therein we like our portion marueilous well and we inioy our prosperitie with much thankfulnes And all this we doe because we haue hope from God of all good things which shall be meete for vs yea and all this we doe not after the flesh or because we haue whatsoeuer heart can wish or eye lust after for our God indenteth not with vs after any such manner but because we haue some measure of godlines with contentation and haue learned to be perswaded that to be best for vs which he bringeth to passe and so to hope still that all things shall fall out to vs for the best because he hath so promised And if it were not for this sweete hope our liues should be most wearisome except we should suffer them to be meerely diuelish And without this of the armour of hope all other hope is vaine and deceitfull and as the rush without mire and moysture which withereth and as the spiders webbe which is sodainly swept downe Lastly the
treatise onely thus much to referre this beleeuing of pardon to euery day And this is here to be looked for of the reader that euery one of the points and partes of this daily direction the which I haue taught in other parts of this booke how they should be attained and come by must be kept of a Christian euery day The third point is that when we shall be strongly haled after sinne for we must know that euery day giues occasion thereof that we so account of the libertie of our hearts and minds to keepe them well disposed and armed against all sinne and most of all our speciall infirmities that we let them not loose at any time in the day to be hardened with the deceitfulnesse of any sinne but kept with all diligence posssible from the loue and liking thereof that so our outward actions may be well ordered Therefore is that charge giuen in the Epistle to the Hebrewes that our hearts be not made nought and rebellious at any time and therefore by consequent on any day whiles we suffer them to be hardened with the deceitfulnesse of sinne And agreable to this the Lord in Deuteronomie aunswering Moses when he brought him word that the people would willingly be ruled by him although before they refused so to be said This people hath said well all that they haue said but oh that there were an heart in them that they would feare me and keepe all my commandements alwaies then it should go well with them So that we must see such necessitie of holding maisterie ouer our hearts and keeping them in feare of offending that we may make a daily practise of it and so keepe them for continuance neither can we otherwise shew our selues to regard that waightie charge of the Lord giuen vnto vs Thou shalt worship the Lord with all thy heart and soule For they who are euery while off and on vnsetled in their harts can neuer be long well ordered in their liues therefore the Lord requireth this constancie that we must euery while be looking to them euen alwaies that so we may be out of daunger Behold how needfull a thing this is to keepe and hold this maisterie ouer our hearts daily when nothing goeth well forward where they with the affections of them be not well ruled But this shall be shewed in the next section following Neither let men obiect their necessarie businesse though they will not pleade for carnall libertie they say and multitudes thereof which will distract their hearts I aunswer of multiplicitie of earthly dealings which will hinder holy peace let wise Christians beware and so doing if as farre as they are able they set themselues to haue care of all parts of Christian obedience their hearts shall in good manner prouide thereby for the well ordering of their earthly businesse also which is one part of it and none of the meanest Now from this heart well gouerned the next two points as two armes of a tree from the bodie or stocke do issue and come The first that we shold euer keepe from euill which shall not be hard if alwaies and euery day we be held in feare of offending as we are directed before The second that we alwaies indeuour to please God and therefore in all things and as was said in Deuteronomie to keepe all his commaundements which all may see cannot be if we haue not our hearts so prepared to seeke the Lord that we may be readie in one dutie as well as in another to shew our selues obedient All which three namely 1. to haue a heart to feare God 2. to flie euill 3. and please him in all things in that one Scripture before mentioned are required daily to be found in vs so there is no man but may easily see reason why it should be thus first seeing the one cannot be without the other secondly the keeping of such agreablenesse betwixt our hearts and liues is our beautie and honour And on the contrarie it is most harsh and offensiue when they which beare a faire shew and are content somtimes to be gouerned shal yet at other times be nothing so I will say somewhat the more of these two seeing it is one of the chiefest causes why I entred into this present treatise as may appeare by that which I haue alreadie said namely that the Christian should be euery day free from all reprochfull euill insomuch as if by any occasion he be turned out of the way yet he should speedily returne and also that he should be daily giuen vnto euery good worke watching his oportunitie thereto that so he may haue a good conscience in all things and may bring foorth much fruite that God may be glorified Yet I meane not that he should spend the whole day in reading prayer hearing of Sermons or other religious exercises excepting the Sabbath but in one lawfull thing or other about his calling or any other in stead thereof which may be as well defended and as pleasing to God as the duties of his calling More particularly to appoint or prescribe is hard and this is plaine enough for euery true beleeuer to vnderstand and apply vnto himselfe for I exclude not the commonest and meanest seruices and workes so as they be such as God alloweth and without vitious affections gone about of him as in the man plough and cart sowing and reaping and all worke thereto belonging if he be called thereto or other worke in the man of occupation as he hath bene trained vp and fitted for as also all prouision of things necessarie to the maintenance of his familie by lawfull skill and honest meanes and paying and receiuing of that which is due In the woman to haue care that all be frugally and thriftily done within the house and without which is vnder her hand that she be diligent to see her children christianly brought vp according to their age her houshold to haue all that is meete in due season and more particularly among the rest spinning sowing knitting being done as to the Lord and being those works which he appointeth them and such like are commendable that they may be neither idle nor vnprofitable And these I name in some particular manner lest any should thinke that I go about any new-found out holinesse to tye Christians vnto as some will be ready inough to imagine and thinke when they shall see and vnderstand that they must euery day be well occupied which few will be tied to and doing of one good duty or other And yet this I adde that as these and such like must be done and in one or other of them the sixe dayes must be bestowed yet I say this must be added that all these lawfull workes must be done of them in faith that is they must know that God commandeth such workes to be done of them and therefore they do them readily and willingly not
them and none more vsually then these which I haue added that thus while these are well looked to the daily direction which doth as we heard before concerne the heart may not want matter to occupy and set on worke the life so as it may neither be idle nor vnprofitable and also to the end that euery Christian may learne and see more clearly what maner of thing a godly life is for many are ignorant of it and many who gladly would for want of cleare vnderstanding of Gods will herein cannot tell how to go about it Numbers thinke it to be a doing of some one or few duties whatsoeuer the course of their liues be besides neither yet to be tied euery day vnto that Some thinke it is but to go to Church on the Sabaoth and one thinketh one thing and another another To whom and to all other I say that it is no lesse then a daily and carefull looking to our hearts and liues as I haue set downe though it tye no man vpon necessitie to any certaine outward worke or duty daily as I haue sayd and a returning againe to this holy course if by any occasion we haue departed from it yea though it haue bene but for a short season And because we are not neither can be alwayes setled to abide at home in our owne houses where it were easier to keepe some euen and equall course in our liues as we are directed by Gods word yea and somtime we be forced to be taken vp both in the trauell of the mind and body more specially about some weighty matters in which case we shal be ready much more easily to forget our selues and so become vnsetled therefore let this watch-word be remembred and regarded that if any such thing fall out as by hasty and long iourneys attendance vpon suites or great persons change of dwelling place or change of our estate from singlenesse to mariage from pouerty to wealth or the contrary as vnusuall matters do more easily vnsettle that in these I say and such like when any shall fall out we be more carefull at such times to be fensed against all such occasions then when we be voide of them and that we do this as we loue our peace and communion with God CHAP. 11. Of the benefite and commendation of the Direction NOw I will proceed to the third point namely of the necessity profit and comfort of the daily direction and then more largely speake of these nine duties seeing a Christian shall find so great vse of them that he may be in some sort helped thereby daily Of this third part I shall not neede to say much if that be well marked and considered which I haue set downe of the two former For if it be graunted that God directeth vs daily how to go through the whole course of our liues and that he teacheth vs what manner of guiding vs this daily direction is both which haue bene proued vnto vs who can doubt but that it must needs be a thing of great account and reckoning and of singular vse and gainefull especially to all such as being of an vpright heart are yet not so exercised in the Scriptures nor so experienced by meanes of the darknesse and blindnesse that yet is in them and of sundry other lets and discouragements that they are able by their owne priuate helpe to draw out of all their readings hearings and knowledge which they haue gotten any indifferent forme or direction to gouerne themselues Besides many such inioy not the ministery of the Gospell ordinarily but as they get it by their painefull trauell abroad and many the more is the pity do not tye themselues conscionably to preach the most necessary doctrine to their people yea I may say with griefe are altogether vnfit to do it and the diligentest Preachers and best able for the most part tarie not long to season the hearers throughly with such matter but by death or other occasions are quickly remoued or so mightily discouraged by their people and the diuerse kinds of crabbed teachy scornefull hollow proud prophane and the like ill qualities of them or some other wayes that rarely it may be found what an admirable and lamentable thing do I vtter in this golden time of 44. yeares peace scarsely to be hoped for halfe so long againe yea rarely I say it may be found that in all this time there are growne many able to guide themselues with sweete peace through their troublesome liues And we who know that men without direction by Gods word wander and walke in vncomfortable darknesse what can we better do for the easing and helping of them to their hearts desire and satisfying of their necessities then shew them the easiest and plainest way to escape and come out of it as God hath shewed vs And therefore for mine owne part I haue endeuoured in this worke to do the same and although neither fully nor perfitly to set downe in a litle roome that will of God which is dispersed throughout the canonicall Scriptures yet so farre as God hath reuealed vnto me that which I count the best treasure and commodity that God hath bestowed vpon me in this transitory life and that which how small soeuer it may seeme in the eyes of any yet of whomsoeuer it be imbraced and esteemed shall be no lesse then I haue sayd that is necessarie gainefull and comfortable The reason is great for that whiles we walked before without some certaine direction we were neuer long setled especially with religious minds how to bestow the day nor the parts of it in the actions of our liues neither how to begin nor how to end it and therefore were much wearied and distracted with forgetfulnesse and rashnesse I speake of good people vnsetled oft and yet knew not how neither how to returne againe But since we haue bene guided more clearly and particularly we haue seene much better how one thing commeth to be done after another and one duty not neglected for another and so haue bene deliuered from much toile and tediousnesse by it we learne how to rise out of fals and to keepe well whiles we are well It is profitable for all sorts in what lawfull trade of life soeuer they liue hauing already begun to change their liues and thereby being fit and meete to practise it And such are all that by faith in the Sonne of God are set free from their sinne and assured of his fauour No other can well set themselues about it but shake it off as they do al other good things which I thought meete to put the reader in mind of that although he shall not see this doctrine commonly practised in the world yet he may not thinke it for all that any nouelty which Gods word doth not warrant or therefore needlesse for himselfe to go about For some no doubt will be ready to count it ouer-strict and
holy exercises Caleb in constant following of the Lord to the end c. This the holy Ghost exhorteth vs to in the Epistle to the Hebrewes Follow the faith and conuersation of such and consider what hath bene the end thereof A necessarie watchword for numbers in this age so degenerated from the godly course of the reuerend Auncient that were before them that they haue not onely not knowne the God of their fathers but also disgraced that zealous seruing of God which they vsed The examples of such therefore as I set downe before shall be no small helpe being oft before vs to chase away from vs friuolous and hurtfull fantasies faintnesse discouragements and wearinesse of well doing and cause that the multitude of contrarie examples shall not hurt vs by their pride boldnesse and licentious life and to ioyne vs fast to Iesus Christ though not now seene of vs and that we may hold the profession of our faith with ioy vnto our end CHAP. 16. Of the declaration of the fifth duty how we should behaue our selues in solitarinesse NOw I will passe to the next duty which is to guide and teach vs how to cary our selues and passe the time when we are out of company solitary by our selues alone And this it is that seeing a great part of the day many times is passed when neither our callings are in hand neither we occupied in any company we must haue the same especiall care ouer our hearts and behauiour when we are alone that we were taught before to haue in company And as we are counselled by the Prophet that if we desire to reforme our wayes and so to liue blessedly we must take diligent heed to them all one as well as another as Gods word directeth vs so this being one part of our wayes euerie day for the most part to gouerne our selues christianly at all times when we are by our selues alone we must haue a speciall regard and care of the same For who is able to reckon vp all or the most part of the occasions whereby we are moued and prouoked to offend and let loose our hearts to sinne when we are alone and how infinite kinds of euill we may be brought vnto at such times when there is none present by feare or shame to hold vs from them Nay I say more the most iniquities which are done in the sight of the world were first inuented and purposed onely in the sight of God and the sinnes which openly are committed haue bene in warping and working secretly before which the Prophet did plainely expresse when in bewailing his sinne which was come into the eyes of men he sayd thus Against thee only ô Lord haue I sinned as if he should haue sayd I offended thee secretly by vngodly desire before I proceeded in the sight of men to giue offence And so saith another Scripture that Dauid walked on the roofe of his house and saw from thence a woman c. And to shew more fully that it is a fit time for the Diuell to occupie our heads in sundry kinds of euill when we are alone it is noted that our graund-mother Eue was set vpon by Sathan when she was alone her husband not being with her And our Sauiour was assaulted by him when he was in the wildernesse out of the company of men with many other such sayings Which I alleadge not as though I were of opinion that there is no danger to be feared in company I haue before sayd the contrarie but to shew that there is many wayes sore danger of falling when we are alone and so we the more naked to resist which was the thing that I intended to proue which our wofull experience I am full sure confirmeth who are no sooner from company alone but swarmes of vaine foolish and if they be not chased away of noisome and perillous thoughts and desires as a swarme of Bees about a mans eares are solliciting and offering themselues vnto vs. Now then seeing the case so standeth who doth not see what need there is of some good helpe to keepe our soules from annoyance at such times And not onely so but also to stirre vp our selues vnto the doing of such duties as we shall see to concerne vs most that so we may make this solitarie part of our life which is not small to be sutable and correspondent vnto the rest And for some plaine and certaine direction herein we may consider the things which we are occupied about in solitarinesse Now we know that all matters which go through our hands or heads while we are out of company are either simply holy or vnholy or things indifferent now our owne necessitie and Christian wisedome will teach about which of all these we haue most cause to be occupied and let vs not be slacke and negligent to marke and obserue that but let our circumspect care and watchfulnesse which must alwayes accompany vs euer foresee that for without it we shall do nothing well And therefore if in iourneying walking sitting still or lying in our beds c. we shall remember that we are held downe with any sinne or infirmitie let vs muse vpon the occasion of it vpon the vilenesse shame and danger of it how hard it is to renounce it how God is prouoked thereby and therefore how to be abased vnder it and so in confidence craue pardon of it and grace to weaken it If we haue need and cause to take order for some earthly businesse which otherwise will turne vs to great trouble let vs with good aduice thinke with our selues how to dispose of it to our peace If neither of both these giue vs occasion to be occupied then let vs watch such good oportunitie of being alone to make benefit of the time by setting our selues to muse vpon some holy things as the loue of God our mortality c. or inioy the libertie of talking with our God by prayer thanksgiuing reading reioycing in him c. or if we haue any other necessarie duty to be done as we shall be able when we be from our calling let that be gone about And if it be obiected that it is an hard matter thus to do I must needs say it will be hard to haue our hearts thus at commandement when we are by our selues especially for such as cannot reade but yet let vs consider againe that we cannot be better occupied what did I say better nay we can hardly be otherwise occupied without sinne And this aduice for the redeeming of the time when we are alone as long as it is the counsell of the Lord that we should thus gaine it from euill I am not moued what they say against it who neither vse their solitarinesse thus but as though thought were free giue their hearts libertie to roaue and raunge any where Sure I am we cannot be too prouident and carefull that way and the best follow
all see and easily know that God hath commanded that parents and fathers of families should rehearse his lawes continually vnto their children and as it were whet their memories with them by talking of them in their house and when they lye downe and when they rise vp and to bring the word of God into familiar acquaintance with them which is no more then he saw necessarie for them By the which commandement we may see how this latter age of ours is degenerated from the holy custome of religious exercises in our families which were in vse so many thousand yeares agone For there can be no time found throughout the day nay the whole weeke in many Christians houses to be occupied about such matters and yet which maketh their sinne the greater how are they letted from them by more weightie occasions No but partly through ignorance so that they could not through the trifling out of the time in idle and vnnecessarie talke or folly and partly through continuall taking vp of it in one worldly thing or other or nourishing teachinesse and such like by which their prayers as well as all other good things are broken off whereas they should do it by themselues alone also rather then neglect it with their houshold the Lord so requiring of vs the one that we should do the other also and not so tyed vs to one time that we should looke after it at no other for it should be oft times as we heard in Deuteronomie but thereby teacheth vs in wisdome to appoint to our selues some certaine time or other for that his seruice lest we should obserue no time but omit it altogether And as for the fruite of this dutie if it be perfourmed with reuerence of vs as the Lord himselfe hath taught vs it is an opening of the doore of his treasurie vnto vs as we who haue any experience can truly say That by it we haue not bene meanely enriched So that such prayer and holy exercise is sutable and answerable to the other parts of christian dutie which are to be perfourmed throughout the day as by the other duties before mentioned may appeare And so our prayer as I said before of the vse of it in the morning shall be an helpe to godly life to make vs liue better and our good life an helpe to our prayer that we may pray more feruently Therefore to say no more of this point because I haue before set downe after what manner we ought to pray and present our selues before God in euery Christian exercise if we purpose and indeuour constantly to continue the same about euening and morning there remaineth no more but this that we take heede to our couenant indeed and that we breake it not off by euery light occasion neither giue place to such lets as Sathan will raise vp in our way as by the vntowardnesse of our heart by sleepe and slouthfulnesse the comming in of straungers and occasion of ordinarie businesse neither vse it for fashion yea and this let vs know that if the ruler of the family performe not this dutie yet is the Christian familist to perfourme it by himselfe And of the eighth rule thus much CHAP. 20. Of the declaration of the ninth and last duty Of viewing the day NOW the last dutie remaineth that thou must with the same wel-ordered heart whereby thou hast bene taught to go through all the actions of the day looke backe before thy lying downe how thou hast passed it how farfoorth thou hast walked with God in it as thou art directed and taught and wherein as thou art able to remember thou hast offended whether thou hast remitted thy care and watch and how thou hast wandred thereby after the desire of thine owne heart That thy soule may reioyce in the blessing which thou hast found so farre as thou hast bene guided aright and thou mayest by this experience hope more confidently that thou shalt with more ease keepe the same course hereafter and for thy strayings and infirmities be sorrowfull and displeased with thy selfe that so thou mayest both humble thy selfe and craue pardon for thy sin be the more carefull to sin no more in that manner This I am sure euery sound-hearted Christian must needes approue of and thinke him in good case who thus lyeth downe to his rest For this is indeed to lye downe in peace and safetie that it may be sutable to his awaking and entring into the day on the morning And the benefite and fruite of this trauell who would not be glad to reape and enioy which is continuall safetie and a prosperous estate whiles a Christian thus setteth himselfe to passe the dayes of his pilgrimage and one of them as another when his heart is looking after his actions in and through the day that God may be pleased This were to lead a stranger-like life indeed and a walking with God which is no more then should be aymed at by him and the necessariest worke which he hath to do Such an one shall well proue that he seeketh a kingdome elsewhere and looketh not for his heauen here And if it be asked whether we looke hereby to be voide of sinne I say no. But yet if in this course there haue notwithstanding the care of pleasing God in the day some thing escaped which ought worthily to trouble vs as by Sathans malice and vigilancie and our owne corruption may easily come to passe yet by this order taking with our selues that hath bene mentioned it shall not sleepe with vs but we hauing so farre preuailed with our selues as thus to hunt and pursue it and to expell and banish it and so reconcile our selues to our God as it is said If any man sinne we haue an Aduocate before our lying downe what a quiet and sweet estate is this like to be But it is will some say an offering of great violence to our selues to doe thus daily and more then Gods word imposeth vpon vs therefore except it be proued to vs by authoritie of Scripture we will leaue it to such as list to be subiect to it To whom I answer That the violence which is offered is but to the flesh to the which we are not debters and therefore are not to take thought to fulfill the lusts of it but to hinder them rather which shall be graunted of necessitie if it be prooued that God commaundeth vs to offer such violence to our selues and that he straightly chargeth vs that we lye not downe in our sinnes neither be bold to sleepe in them the which what other thing is it then that we so consider and looke backe vnto our actions in the day that we may haue peace when we lye downe at euen The words of the Lord which I alleadge to this purpose are these Be angrie but sinne not let not the Sunne go downe vpon your wrath neither giue place to the diuell In the which
which will not stand with this let it as deadly poyson be carefully auoided and reiected of thee Here followeth a prayer containing the summe of the life which is to be daily led of a true Christian A forme or paterne to teach and direct a Christian how to begin the day with meditation and prayer and confession of sinne and thankes after he hath first awaked with the Lord containing in it the matter of this Treatise necessarie for him to practise throughout the day following and for euery day The summe may be drawne out of it more briefly O Lord God most mighty and mercifull through Iesus Christ let that mind be in me which is in thy faithfull people and with the which thou delightest to be sought vnto sound and without hypocrisie humble meeke teachable to euery good thing fitly and readily disposed vnto euery good worke let me be framed this morning to the liking of the Christian course as I haue learned it out of thy word and haue tried that it is the only happie estate which here can be inioyed And with this mind let me enter into my meditation thansgiuing confession of sinnes and prayer For whom haue I in heauen ô Lord but thee or whom do I desire on earth in comparison of thee who doest whatsoeuer it pleaseth thee and hast all creatures euen the Diuels subiect to thee who as thou hast filled the whole earth with thy goodnesse so particularly thy mercies are wonderfull to me and that my soule knoweth right well And as in thy fauour is life and happinesse so thou as one abounding in loue and compassion hast counselled yea and commanded vs for our owne good to seeke it that we might be happie by it And yet lest we should be deceiued with the delusions and baites of this world and set our delight on them thou soundest this alarme in our eares daily that all things in this world are transitorie vaine and soone flitting away and we our selues with them daily drawing vnto our end Thou hast caused this to be published in our hearing that all flesh is grasse and the glory and beautie of it as the flower of the field that fadeth and that all things below the more they haue bene delighted in the more deeply they shall sting and vexe vs when they forsake vs. And lest we should iudge and hope of our estate after the deceiptfull dreames of our owne braine as we are most easily inclined to do thou hast liuely set out our whole shape as in a glasse to be full of miserie and cursednesse if we haue not yet attained to know that we are thy sonnes and daughters that our names are written in the booke of life These all and such like while I meditate vpon as also that thou wouldest haue vs euery day make our saluation more sure to be perswaded of thine vnchangeable loue I wonder at them and most of all to consider thine inestimable and vnutterable kindnesse in them all This draweth from me as there is exceeding great cause vnfeined thankes with ioy vnspeakeable and glorious especially for that I see thou hast done all this for me euen the vnworthiest of other that for my sake thou gauest thy deare sonne to death that he might bring me to euerlasting life that to me among other thou wouldest haue the glad tidings of it to be brought and preached to the end that I may know my selfe as surely to be one of thine as if I were gathered vp to my fathers to inioy thy presence most glorious already that of me among the rest of thy chosen ones thou hast an especiall regard and care against all things that might hurt me and wilt continue the same euen to my liues end when I shall feare neither trouble nor danger neither Diuell nor hell any more that thou hast granted me to know it by faith and in token thereof hast sanctified me and made me able to loue goodnesse and loath euill in some measure that thou hast wrought repentance in my heart whereby I indeuour to forsake all knowne sinnes and to please thee in all things that thou hast giuen me a delight in thy word whereas many find litle sauour in it that thou turnest mine afflictions to my good and teachest me the right and sober vse of my prosperitie that thou giuest me accesse vnto thy maiesty by prayer when I will and for whatsoeuer is needfull that I haue liberty to vse all other helpes for the maintaining of a godly life that I may rise vp when I haue fallen and offended thee and returne to thee againe that thou hast giuen me to striue against sinne and Sathan as a souldier of Christ and makest me to find ioy in the Christian life and thy seruice to be perfect freedome And yet for all this that thou giuest me hope of nearer communion with thee that thou assurest me that through thy power I shall be inabled to perseuere in this christian course to my liues end and that after it I shall be receiued into glory And further that thou hast not onely bestowed these great priuiledges vpon me which are proper and peculiar to thine owne children but also hast in most gratious maner prouided for the continuance of these vnto me and ministred abundantly vnto me the good things of this life as to liue vnder a most Christian and religious Prince and King defending and maintaining the Gospell against all Antichristian malice and tyranny and other aduersary power and the same truly and sincerely preached and by whom our liues liberties and liuings are peaceably continued I thankfully also acknowledge thy great mercy for the fellowship which I haue with thy good seruants in liuing with them and for that credite and fauour which thou grantest me among them also for conuenient habitation competencie of thy outward blessing good liking contentation and agreement in mariage or if ones state require it out of it for health and strength to walke in my particular calling and the benefit of a lawfull calling it selfe for freedome from grieuous paines and diseases from suite and seruice burden and bondage to Pope and tyrant and all other vnreasonable ones for blessing and successe in my lawfull affaires other benefits mention as thou shalt haue cause These thy mercies with many other daily renewed vpon me both to the comfort of soule and body do cause me I say to thinke my selfe infinitly beholding and bound to thy Maiestie and to say ô Lord what is man that thou so delightest in him and againe What shall I render vnto thee for all thy kindnesse which hath no end nor measure This loue therefore constraineth me contrary to my corrupt nature to be most willingly subiect to thy will and holy gouernement this maketh thy commandements not to be to me as sometime they were burdensome and vnwelcome but sweet and pleasant this causeth the strength of mine vnruly lusts and vnlawfull desires to wanze and be
especially three for I do not vndertake to mentiō all particulars which were infinite the rest will be discerned more easily by these The first is when the Diuell holdeth vs out of a setled course in godlinesse which all the godly ought to liue in daily though he cannot breake it off altogether The second is the want of our first loue though we hold and keepe some course in godlinesse more then many do The third is want of a sufficient ministerie though we be troubled with neither of the two former If these three be not in our way I see not much which may greatly hinder vs. For if we be resolued to consecrate our selues wholly to God while we liue and indeuour to nourish and preserue that feruencie which at our first calling God wrought in vs so that such holy sparckles be not quenched and then that we haue the word of God ordinarily to blow vp and chearish the same doubtlesse we are in the safest and best way to liue happily that in this life can be inioyed although all haue not the like measure of grace and experience by meanes whereof it cannot be alike with all though they be voide of these fore-mentioned lets as I shall haue occasion to shew after namely what trouble and disquietnesse the Diuell raiseth in some weake yet deare seruants of God by occasion of some want of graces in them which others haue But while I shew how the Diuell hindreth vs I do not meane that he hath any absolute power or authoritie of himselfe but as God giueth it him for the triall of his and the punishment of his enemies but the power which he giueth him he doth most cruelly subtilely and malitiously exercise with all diligence that he may deceiue euen the best and so destroy them if it were possible Neither let any aske how he can thus deceiue and bewitch vs for the ground of all temptations being our owne weaknesse he being a spirit hath accesse vnto our spirits to trouble them and through long experience knowing our nature and practising our miserie from age to age he is able with ease to worke our annoyance in all respects And this giueth him knowledge of our minds more fully who vnderstandeth the same by the least shew and inclination of our affection and will not that he knoweth our hearts perfectly for that is proper to God onely but by his long acquaintance with our nature from Adam to this day this maketh him not onely to expect any outward signification of speech or gesture to conceiue our intents and purposes by but also out of our vniuersall corruption whereof he hath continuall proofe to discouer the vanitie of our minds and the thoughts of our hearts which after he hath found he setteth vs forward as he seeth occasion whereto we must inclne to disobey God and his holy commandements But I will returne to the lets whereby the Diuell deceiueth the simple that they shine not as lights to honour their profession in a godly life The first of the three I sayd is by holding them from being setled in an holy course As for example he so handleth the matter that many true hearted Christians shall not know how or not thinke it meete to tie themselues to any rules or order of passing the day and leading their life but walke as it falleth out with some generall care and a good meaning at some time whereas the Scripture teacheth vs to be directed particularly in our thoughts words and deeds touching euerie commandement that our whole conuersation may beseeme the Gospell Now therefore if we passe the day and looke not before vs what we go about that we may be caried with care for the right performing of our duties who seeth not that euen this one is a sufficient let to him who is holden vnder of it as not being able to answer for many of his actions done to the offence of God and men in the day as he might haue bene For in that experience which I haue I cannot say that this one let is remoued from very many euen of those which giue good hope that they would do well and therefore it blemisheth many of their actions Some do propound to themselues a course of passing their time and framing of their liues in some points commendably as for example in their calling to be occupied in some labour but do not religiously behaue themselues therein shewing patience where they ought and as they haue occasion nor iustice and innocencie and so walke in the feare of God and therfore do not find the sweetnesse which a godly life yeeldeth whereas that were a right and good directing of them but herein they rather followe the example of others in thinking they do well then are led by any commandement of God or warrant of his word and therefore they not wisely foreseeing how many wayes the Diuell will go about to hinder them euen in that are soone broken off from that good purpose which they made and are vnsetled againe whether it be by their ignorance and folly or pretence of other occasions whatsoeuer was the meane thereof the Diuell was the worker of it They are no wiser nor deserue any greater commendation then the former who at some times and for a season keepe and obserue such order and direction to leade their liues by as they haue learned out of the holy Scriptures but by litle and litle they fall to do it in a sleight and common manner euen for fashion in great part and rather through custome and for shame and so waxe soone veary then with delight and comfort and all because their hearts go not with their actions constantly neither do they regard or looke to their consciences in one thing as in another that they may be kept in peace In all which though they cannot so much be blamed for any great euill they do yet their inconstancie in declining so soone from their good beginnings is no small blemish in them although they lie not long therein Whereby who doth not see that the Diuell watcheth them narowly that he may spoile them of their liberties and bring them into sore dangers although few of them giue themselues to know by whom this is wrought neither marke what letted them or put them out of their course much lesse preuent or resist them Nay which is more to be maruelled at some are so grossely deceiued by him that they are not grieued for the time that they were letted but glad to haue excuses for their breaking out Againe when they are distempered in their course and fallen into euill thereby yet know they not how to recouer but fall further or be afraid to go about their recouerie Some when God giueth them an inckling of his displeasure yet go forward till he strike them with more maine blowes and then they become blockish vnder great afflictions as we reade of Ionas when he
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
with props and staies most mighty Consider this yee that forget God and aske not after him but especially yee seruants of his who desire to doe his will For these things doth God indeed I meane he bequeatheth many goodly and sweet liberties to his and many of his beloued ones find them and feele them and you that doe not so behold what yee loose and goe without Claime therefore with reuerence that which is your due I meane which god hath bestowed vpon you and beware lest through your default the priuiledges of Christians should not be thought as great as the Lorde in his word affirmeth them to be whiles you inioy them not as though they were no such The Lord hath done great things for vs as it is written Honorable things are reported of thee O thou citty of God And if it were not so and if the loue of God were not sweetly shed in our hearts through the holy ghost yea if we were not perswaded that the Lord is a plentifull rewarder of them that seeke him and that all the afflictions of this life are not worthy the glory which shall be shewed vpon us we might soone be caused to cast downe our countenance and be discouraged who are not onely strangers heere and therefore not knowen nor regarded but we are among professed enimies who the more we differ from them the more we are hated of them and therefore in feare of continuall and infinite dangers by reason of them and their captaine and but for that the Lord hath promised to be with vs and guide vs we should vtterly faint and be discouraged CHAP. 4. Of the third priuiledge How God giueth grace to his children to liue godly and of the first branch BVt that it may better appeare how great this priuiledge is and so I may proceed vnto the rest let vs further heare what worthy and singular fruits doe flow from this fatherly eare and most louing prouidence of God ouer his and accompany the same thorowout their liues which though they arise and proceed from the former yet I will set them downe as particular priuiledges distinctly by themselues And because it is not so easily seene and conceiued of many much lesse beleeued I will more particularly lay forth the same and first this third the summe whereof is this that who so are thus cared for of God he bestoweth this grace vpon them that they learne of him that which none can learne elsewhere nor any but his chosen ones can learne that is how to liue and goe through their whole pilgrimage according to his will and how to die and goe from this vale of misesy that they may afterwards be taken vp into glory euen this prerogatiue he granteth them And it hath these two branches the one that they may be fruitfull in good life the other that they may be kept from foule offences Now concerning the first namely the holy life which God teacheth them to lead this is not the least I might rightly say there is no greater treasure here to be inioied that they need not count the Christian life combersome vnsauory and an heauy and tedious burden as the most doe but an easie yoke an estate wherein they need neither be idle nor vnprofitable but readily prepared vnto euery good worke Now that they may be able to doe this to be setled constantly in a godly course and wise to preuent and auoide the hinderances that lie in their way and to aime at the commandements of God as at a marke that they may keepe them is not this a benefit yea a singular priuiledge when the prophet calleth him an happy man that is inabled of God thereto and Christ himselfe teacheth that it is the chiefe happinesse which can be inioied in this life to keepe the word of God which we heare that it may direct guide vs yea that one day in his house that is spent and passed in the militant church and as his seruants doe is better then a thousand in any estate besides And although it be an estate full of happinesse yet let no man maruel that I say Gods beloued ones may haue this liberty and prerogatiue to walke and liue in it for the Lord inableth them thereunto by whose power they can doe all things he giueth them an heart not defiled and vncleane as it was sometime but purged and clensed in good sort and therefore now it is able to like and loue his will which sometime it loathed and they who beleeue and are perswaded that God will bestow and doth daily offer this grace of sanctification vnto them they receiue it and thereby are strengthened to doe that good in their life which they can loue with their heart and which they approoue of and allow in their iudgement Now if this liberty of Gods seruants be not either knowen of some good Christians or not beleeued I deny not but euen they as yet may goe without this priuiledge in great part accordingly as we may see in many But this need not be if they knew and were perswaded of Gods liberality and bounty towards them as some others are who is so farre from denying grace hereto that he hath pleasure to see them vse it well to whome he granteth it And vntill this be that they draw by faith daily strength from Iesus Christ to subdue their lusts they cannot obtaine to finde the Christian life easie to them as some others doe but goe to worke by their owne strength in all their duties and by the vertue of their praiers hoping to preuaile against their sinnes which indeed are not conquered by any such meanes but remaine in their old strength still the which they seeing that for all their labouring and striuing against them yet they doe not finde that they are weakened or abated in them but that although they toile themselues much yet they profit little they begin to be discouraged and faint euen in vsing the meanes which they did beholding how they sticke fast still in the mire wherein before they lay and so they being discouraged fall into some great sorow or which is little differing breake out into security and loosenesse And this slauery they are brought vnto through the malice and subtilty of the diuil who seeing their vnablenesse to beleeue the promise of God which is that he will strengthen them against their speciall infirmities doth play the Lion holding them vnder with vnbeliefe Against the which their remedy must be this that they resist stedfast in faith that is that they yeeld not to this distrust which long hath oppressed them but by little and little suffer themselues to be perswaded that their case is farre better then they conceiue which shall neuer be hard to perswade them who found true deliuerance from the spirit of bondage and that the Lord hath not taken them into his fauour to leaue them at six and
the nourishing of such fleshly libertie as shaketh off so needfull dueties So shall we shew our selues wise though the world count vs fooles and be in good saftie when their danger shall be great Now I would haue proceeded to lay foorth before the Christian Reader an other priuiledge which in this place would very fitly come in and that is that God hath surely prouided that they who are thus farre beautified and blessed of him shall thus continue vnto the end but seeing it is the last that is inioyed in this life it shall haue the last place among the temporall priuiledges But yet I thought not amisse to mention such a thing here both to stay them which after the hearing of so blessed beginnings and proceedings would be glad to heare of the end answerable to them both and also that they may looke for it in the place assigned CHAP. 8. Of the sixth priuiledge namely of the right vsing of prosperitie NOw the next priuiledge that I thinke may most fitly be ioyned with the former is how the Lord hath taught his the right vse of prosperitie and aduersity and how they may cary themselues in peace and be vpright in both estates two of the most principall parts of our life seeing the greatest part of it doth goe thorow them for the most of it is accompanied with blessings or chasticements The right vse of both although in some sort and in generall may be gathered out of the former discourses and namely of the third priuiledge yet because they are distinct points and it is hard to vse them aright and as precious as it is hard I know it is very necessarie to make a particular Treatise thereof And first more clearely to speake of the one I say God hath exceedingly declared his mercie and kindnesse this way to his people that although prosperitie be a slipperie path and riches and honour health and friends with all the other lawfull pleasures profits and liberties of this life doe deceiue and vndoe the greatest part of the world which inioy and possesse them yet the beloued of the Lord may be free from this danger and so directed that they need not be taken in these snares nor make them their bane which are giuen them as blessings this grace therefore if any shall be found to inioy they may be worthely said to be priuiledged aboue other men Now to proue this that Gods children may vse the world rightly which is impossible for any other to doe I doe not meane that because they haue right vnto earthly things through Christ and are heires with him of the blessings of the world that therefore they doe soberly and as they ought vse the same for many euen of them are I confesse farre from it and therefore that which they want I labour to helpe them to but as they are the persons which may be perswaded and brought to the right vse of these outward liberties and not the wicked so God draweth their hearts thereunto by his mighty power whereby he is able to doe all things For when he causeth this doctrine to be taught them Of the contempt of the world of contentation in their estate of moderation and sobriety in lawfull pleasures and profits c. he imprinteth it in their hearts by the holy ghost he maketh them able to beleeue that it is spoken to them and therefore to apply it to themselues he maketh them prooue how this doctrine worketh in them and try themselues by it that where they see themselues to haue gone beyond their bounds they may returne and bring their feet backe into the way of his testimonies he through the same doctrine seasoneth their hearts and wholly possesseth them with the loue of it that so their wants may be supplied and they thereby may grow better practised in this sobriety And although the inioying of earthly commodities be an alluring baite and easy to make a man forget his mortality as we see in Nabucadnezzar Herode and others yet the scripture giueth greater grace as to Daniell Iob and others who determined not to set their hearts on them But besides this through further benefit of the scripture God causeth his to set oft before their eies the daily changes of all things vnder the sunne Ps 102.26 the death of noble personages friends and acquaintance the most flourishing flowers to fade and loose their bewty and nothing to continue in one estate and by the oft and deepe considering of these their harts are much apalled the pride of life greatly abated in them And as they grow daily to see more cleerely their gaine heereby and that without these meditations vpon examples and doctrine of death and mortality c. they cannot keepe their heartes freed from infection by the world and earthly dealings so doe they more resolue with themselues daily to thinke of them still and to purge out their old and accustomed delightings in worldly things their dreames of long life desire of ease and increase of earthly commodities with all which the diuill stuffeth and filleth their braines that while they begin to giue themselues ouer to these they may be perswaded strongly that there is no other happinesse to be attained vnto and so therby destruction may suddenly come vpon them Thus I say the Lord frameth his to the contempt of the world and to temperance and contentation to desire no more then their most wise prouident father thinketh meet for them nor no longer to inioy any of their temporall liberties then he shall see it to be expedient Thus he teacheth them both in wanting to thinke themselues yet neuerthelesse beloued of God and in the inioying of aboundance not to thinke themselues the better for it nor to be proud of it I say he teacheth them for neither bring they this grace with them from their cradle but learne it and study how to learne it so as they may practise it and yet they learne it not by their owne wisdome but by God who is onely able to teach it them who by the meanes that I haue shewed doth bring to passe that they so buy as if they possessed not and so vse the world as that they abuse it not so vse mariage as they are not hurt nor hindered from godly life by it more then if they were vnmaried but much furthered and helped by it neither neglect they thereby the caring for the things of the lord but as two are better then one so finde they as God hath appointed much helpe thereby vnto euery good worke Neither though they haue much in the world do they therfore loue it much but are glad to follow holy Iob in that when he said If I haue made gold my hope or haue said to the wedge of gold Thou art my confidence If I reioiced because my substance was great or because my hand had gotten much this had beene an iniquitie to be
condemned for I had denied the God aboue Therefore if these be great riches liberties and priuiledges to inioy I meane to haue contentation in our estate yea to be thankfull to God in all things not puffed vp with prosperitie to acknowledge the vncertainty of our commodities and therefore not to rest nor put confidence in them nor to desire the increasing of them simply much lesse by any indirect means but to let them serue for the necessities of our brethren as wel as for our owne vses now therefore if these are the precious gifts of God and yet that God frameth his seruants to indeuour and in some sort to do all these and such like I hope it may truely be said that he doth honour them highly and priuiledge them greatly in working thus graciously in them But when all this is said me thinkes I heare diuers to obiect thus We doubt nothing of the trueth of all this but that there haue beene such mentioned in the Scriptures but what is that to vs where are they in this our age who may be brought foorth for such examples I say if the men could not easilie be found yet that hindreth not the doctrine to be true but further I say as the trueth saith Ios 1.5 As God hath done to others so he will doe to vs and his goodnesse is not abated towards vs more then it was in the ages past yea rather we haue more neere acquaintance with the will and minde of God then many of them who are highly commended in the Scriptures and in this latter age God hath visited his people in a most gracious maner bestowing his gifts and powring out the graces of his spirit vpon them aboundantly All which laid together what can be gathered lesse then this that when his children heare by the preaching of his word all things vnder the sunne to be transitorie vaine and soone flitting away and themselues also with them daily drawing vnto an end riches vncertaine beautie deceitfull health euer changing friends alwaies dying c. but that he causeth them to beleeue it and therefore not to rest vpon them So when they heare that they may not vse them as they list no not the lawfullest of their liberties as possessions recreations friends time c. that is to pride wantonnesse idlenesse excesse the wronging and hurting of others but as helpes to themselues and many others vnto godlinesse they are glad to heare their shepheards voice and they know it and beleeue it and follow it vsing these lawfull benefits of God accordingly I say when they know by Gods word how they may vse them which sometime they did not know and that God giueth such grace to his and causeth the same to be published and preached whereby they may be able to vse all these outward blessings of God to their right ends and so as they become not baits and snares vnto them they reioice and beleeue the same with thankfull hearts and so are made able to doe the same vsing their praiers and watch with their other helpes to practise this point of godlinesse namely moderation and the true vse of their lawfull liberties as they indeuour after all the rest For when they once be resolued that it is the worke which God setteth them about and that he will strengthen and fit them for it it doth mightily incourage them to take in hand and goe about it euen as on the contrarie there is no stronger dismaier of them then when they set vpon either this or any other part of Gods seruice by their owne strength that is not knowing whether they may be bolde to beleeue and be perswaded that the Lord will giue them power and harten them vnto the right performance of it for of that point the most of Gods poore children are ignorant or not setled in faith about it and therefore they doubt and feare that they shall neuer come neere or attaine to that which they seeke by occasion of which weaknesse the diuell holdeth them in great discomfort that although they would doe the will of God in that which they goe about yet they stande at a stay and are holden vnder many heauy discouragements for a long time And yet are these farre more faithfull and simple hearted howsoeuer they are feared by their owne weaknesse then they who thinke they please God highly if they doe any thing in their owne opinion more then others how little warrant soeuer they haue for it But to returne to that which I said that the Lord inableth his to gouerne themselues in the vse of their goods and lawfull liberties which is a great priuiledge that I be not vnderstood amisse I thinke good to expresse my mind more cleerely If any should gather or thinke that I meane all Gods people do inioy this libertie and prerogatiue I answere that I am farre from that iudgement But as may be well seene by that which I haue said they who beleeue it that God will make them fit for it how vnfit soeuer they are of themselues they shall inioy it I haue propounded to proue no other thing For by this it may appeare that seeing Gods children may be made partakers of such a treasure which but few of them do inioy and of the vnregenerate not one can therefore they beholding what he hath bequeathed them they shall shew that they prouide ill for themselues if they attaine not to that being so great a benefit which God hath so freely bestowed vpon them There should need no more vnto such but this that they may know that he hath granted it out vnto them freelie and calleth them euery where to the partaking of it which being so what should holde them backe from inioying it that whereas the most are as bruit beasts seruants to their lusts yet these of whom I speake may captiuate and subdue them especially seeing it is greater honour to them to ouercome their vnruely passions than to winne a citie As for those who count this honour precisenesse and this imbondaging of their vnruly affections to be more than Christians need to be vrged vnto what haue I to do with them They are the enemies of the crosse of Christ they turne the grace of God into wantonnesse they make lawfull liberties to become vnlawfull through their ill vsing of them Of whom this I say which I will only say that they will bring vnto them the swifter damnation To which kind of people to their like obiecting thus demanding What do these whom you commend so highlie for their good gouernment and temperance in the vse of lawfull things alwaies keepe one and the same course I say they most of all indeauour after that and how full of sadnesse soeuer it be and tedious to others yet to them it is sweet and pleasant insomuch that although they be sometime deceiued by the deuill and driuen from their holde
who hauing made good and commendable beginnings long agone yet haue taken discouragement from making answerable proceedings although it be written Let thy profiting be seene of all And I denie not but that the deuill raiseth occasions enough of fainting slouth deadnesse of spirit of earthlie mindednesse neglecting of meanes c. in such as haue well begun in a Christian life but God be thanked they are not least vnfurnished nor vnprouided of all helps against the same if they were acquainted with the will of God but as they might be Such therefore as see themselues faultie and weake this way let them learne of them which haue better experience in the waies of God than themselues and which doe more chearefully go before them that they by their example may more soundly and constantly goe forward For why should it not be with the Lords plants in his orchard as it is in an husbandmans that as grafts and plants being set in good ground doe spread their branches and shoot foorth their boughes apparently in a few yeeres so might the Lords plants doe Moreouer we see in all societies one commeth awke and vntoward to an occupation learning or any trade yet in few yeeres is able to guide others which plainly sheweth how he hath profited himselfe And can any thing be truly said why he which is but a yong Christian only such an one as is a liuely member of Christ though as yet he be to be thorowly grounded in the principles of religion yet can any thing I say be truly alledged why he should not in a few yeeres be well growen and increased himselfe and able also in those matters to instruct and guide others that as he was inexpert in the word of righteousnesse when he was a babe so after experience he may be stablished For to what end are all those goodly things reuealed in the Scriptures How we may grow from faith to faith and from grace to grace and that such as are aged and well growen should haue their inward senses of their minds exercised to discerne good and euill and that we should whatsoeuer we haue attained vnto more than others yet seeke to increase daily more and more To what end I say are such Scriptures and many other of like sort Are they not written for our instruction and edifying Or els do we thinke that they should lie by vs vnknowen and we not to meddle with them Which if we will not affirme as indeed no wise or well aduised person will why should we not looke to thriue and prosper in our spirituall husbandrie and that with much more assurance than in the earthly wherein yet many thousands doe exceedingly increase and the rather for that our gaine and the blessing of God is farre more certeine in that than in the other Why I say should not we of the ministerie first and principally and then the seuerall congregations and people which are taught and guided by vs not only shine as lights in the darke world but daily more and more as the morning light doth vnto the perfect day And to be so farre beyond our first beginnings in louing and obeying that which we know that as we were then readie and forward in a little when we knew no more so we may now giue occasion to many to praise God for vs whiles they see the same readinesse and forwardnesse to continue in vs as our knowledge is increased And as we were then carefull ouer other for the good of their soules so why should we not be still of the same minde exhorting one another daily with comfort prouoking to loue to good works and not neglect that dutie for the care of our bodies and wealth The which I heartily wish were done but with that alacritie and cheerefulnesse which I my selfe haue seene many yeeres agone But alas how rare a thing is this to finde either in the one or in the other which causeth this and such other worthie prerogatiues of the faithfull as are spoken of in the Scripture to be in small account seeing few examples are found of this practise And by this it may be seene what is to be vnderstood by growing and what this priuiledge is in the laying forth of the which I am now occupied namely that a true Christian may be able to see and in trueth to affirme that he inioieth farre better liking greater freedome much more ease and sweetnesse in seruing God and in the Christian course then sometime he was able to doe or euer looked for That he seeth farre greater light in the will and word of God and bewty in the Godly life and hath much more conquest ouer his rebellious heart in subduing the affections thereof then euer he thought had beene possible for him which who so inioieth not is vniustly depriued of so great a commodity as beside the saluation of his soule hath none like it vpon the earth and yet cannot be separated from that neither And yet as great as it is I haue shewed that the Lord thinketh it neither too great nor too good for his children but hath bequeathed it vnto them and giuen them free graunt of it and so they may haue their part in it although the greater the benefit is the more strongly the diuill keepeth men backe from possessing it yea euen many of Gods deare children themselues whom he holdeth in the cordes of sinne and baites of vanity so that thereby they lose and forgoe a great part in this heauenly priuiledge and liberty But how he and they doe stop their proceedings in grace and Godlinesse may be seene in the former treatise of the lets Yet I cannot omit here to put them in remembrance of this one let againe that without great heed taking they shall weaken their loue to their brethren through conceites and taking of pritches one against an other and that oft times without any iust cause so that they shall be much feebled therby from duties of loue which if it were well considered had little need to be so being sufficient to hinder euery good enterprise then the which their need be no greater But if these and such like be not their stops and staies let not any obiect and say that they desire with their hearts to be partakers of this priuiledge and benefit if they knew how for if they were willing to be perswaded to vse those meanes with that free and ready heart constantly and daily which they sometimes are willing to doe their desire should quickely be accomplished and they made partakers of that which they wish and that is alwaies to make reckoning of that to be their chiefest treasure To grow in grace and in the knowledge of Christ and therefore without ceasing to keepe their hearts vnto it and to thinke there is nothing more to be regarded nor of greater weight and necessity then to bestow the day and the seuerall parts of
To the which I answer affirming all that is said to be most true and therefore seeing our troubles and sorrowes are many and great through the deuils malice whiles we seeke to keepe our selues vnstained in this wretched world we haue the more need of the greater comfort neither were it possible for any godly man to goe through them if he were not fully resolued that God is with him to helpe him and comfort his soule many waies and namely in this wherein he feeleth his need greatest And therefore these afflictions which our gracious God hath appointed and promised to bring vs through are a most sure proofe of this which I say namely that he hath giuen most precious promises and prerogatiues to vs by the which only we can be able to goe vnder them For all of vs must needs faint if we did not confidently beleeue that he setleth our hearts in most sound ioy and gladnesse partly by the testimony of a good conscience which is a continuall feast and an experience of his fatherly loue towards vs and partly through the daily successe and blessing which we looke for from him the hope whereof maketh vs not ashamed Therefore seeing God of his vnspeakable loue hath bequeathed to his children so large a portion euen a taste of the heauenly ioies in this life which maketh his chastisements sweet and the yoke of his commandements easie vnto them and all difficulties to be ouercome of them and poureth such great peace and comfort into their hearts that loue him and this from day to day restrayning them of it at no time except it be more expedient for them to want it what shall I say more but bewaile that so few finde it and pray God to inlarge their hearts that they may be able to comprehend and so inioy it and to giue all praise to his maiestie who hath thought no heauenly comfort too good for his euen in this world which is a vale of misery And as for such as thinke that it is weake reioicing that is and may be accompanied with so many afflictions as our life is subiect to they must know that such corrections are seene by our heauenly father to be meete for vs and to keepe vs from vaine and deceitfull reioicings and that these fatherly chastisements doe not take away this heauenly comfort from vs but they rather cause it to be seene a greater benefit then without them we could easily be able to perceiue Others obiect thus Are there so many commodities in the christian life How commeth it to passe then that they shew it not foorth and that the godly of all sorts poore and rich one and other doe not let their light so shine among men that they may cause them by seeing such admirable things in them as are not to be found commonly in the world beside to aske haste after them For where are they say these Obiecters which haue so much grace appearing in them aboue other men In their dealings we finde it not in their liues we see it not neither are any parts that we behold in them such as deserue so great cōmendation To whom I answer that al these things are true which haue beene said of the great priuiledges and prerogatiues of the people of God and much more according to that which is written in the Psalme Wonderfull things are spoken of thee ô thou city of God but yet not so easily descried nor perceiued in the persons who inioy them and that for these causes First seeing their most precious gifts are spirituall and inward according to that which is written The kings daughter is all glorious within and therefore not easily seene and beheld of such as haue but outward and bodily eies their comelinesse and beauty is like the curtaines of the tabernacle the outward and vpper couerings whereof were of goats haire rammes skinnes and badgers but the inward were of fine twined linnen blew silke purple and scarlet with the most exquisite imbroidering of the Cherubins vpon them So is the outward estate of Gods seruants in this world ill fauoured and deformed in the eies of men but inwardly beautifull as the lilie and sweet and pleasant as the rose Their graces therefore which God hath giuen them as faith hope confidence a pure heart a good conscience a well gouerning of themselues and with these meekenesse patience mercifulnesse loue c. being not perceiued of them who neither know them nor haue them nor loue them what maruell is it though they aske for that in them which yet is before their eies as the souldiers that sought Christ euen when they spake to him though they say They behold no such grace in them which they can not discerne The same may be said of the inward comfort and ioy in the holy Ghost which is more worth than the world The second cause why these Obiecters see nothing worthy the following in a maner or commendable in them is because the gifts of God which appeare outwardly in their liues do the more prouoke them to wrath and rage because they see their course is not like their owne but contrary vnto it for they thinke themselues disgraced by them seeing they walke not after the same excesse of riot that they themselues do and therefore speake they euill of them Their innocency and harmelesse liuing in the world and that they will haue no fellowship with the vnfruitfull works of darknesse but rebuke them rather and their Christian carrying of themselues in their waies with moderation wisdome and constancie is charged to be hypocrisie precisenesse and new-fangled singularitie Furthermore the comfort which they haue in their liues being rather felt in their owne hearts than seene of strangers and their reproch in the world great and their condition counted vnfortunate how can the happinesse of them be knowen as I haue said although it be no lesse yea rather farre greater than I haue set it downe to be No no they must haue eyes as cleere as chrystall who can see and beholde this And that I may leaue no doubt in any mans minde about this matter I must desire them to thinke that my meaning is not that Gods children for all the priuiledges wherewith God honoureth them both heere and especially will do in the life to come are therefore without their seuerall infirmities and blots also some of them vnto the which the rest through their owne corruption yet remaining in them and the deuils malice are subiect which though they debarre them not of the forenamed prerogatiues seeing they are willingly brought to repent of them is one great cause why these obiecters see so little in the godly life as either to commend it or to be themselues incouraged to imbrace it But yet while these marke not these things but only beholde the slips and blemishes in the men themselues though in some more than