alreadie and partly hope for and expect afterwards shall make thē vanish away as smoke although otherwise they are able to hurt and sting as fier And then when in the due consideration of the whole he shall see what the blessednes and manifold good things are which he in part hath alreadie and shall afterwards inioy both here and in the life to come he shall see what infinit cause he hath to praise God for his portion that he hath rather beautified and blessed him with his fauour and graces then many other whereby he may walke so comfortably and that in this vale of miseries to Gods kingdome And thus I aduise thee good reader as I know it shall be best for thee to bestow thy trauel about this booke wherein I appoint thee no certaine time nor houres seeing all which would profit by it cannot spend their time alike about this or any other such exercise But this know that this booke tendeth to teach thee the practise of thy knowledge and not to know onely and that I haue gathered together into this one the things which are dispersedly contained in many other And therefore in that respect ouer and besides the ordinarie reading of the holy Scriptures thou maiest bestow the more time about it as thy leasure will permit considering that once or twice reading a booke for practise is not enough Lastly seeing the whole matter herein contained is to serue thee and stand thee in steed as setting before thee a direction to gouerne thy whole life thou must not thinke thy labour and time much though thou beest occupied in it for many yeares together for as much as the fruite shall be greater the longer that thou hast been exercised in it and yet thy labour lesse yea easie and pleasant for so shalt thou grow better acquainted with the vse of it which in one word is to make thy life more sweet and sauorie then thou couldest looke for that is happie here and hereafter for euer Reade therefore not onely to be able to report what thou hast found here but especially to finde it thine owne which I doe teach and to be setled daily in the gouernment which this doctrine drawne out of his word offereth thee so as thou maiest see that God in the setting forth of it hath directed me Reade with a quiet teachable and a meeke spirit desirous of that which I labour to bring thee to rather then with a curious head to carpe and cauill or censure that which thou dost not practise nor follow A dramme of grace is better then a pound of censorious wittines remember that all our naturall gifts and faculties of our soules should be sanctified I goe about to make thee see thy selfe inwardly and outwardly to be trained vp in Gods family where the heart must be well seasoned as well as thy whole life well ordered till thou findest that which many a thriftie person doth in his outward estate namely that diet to be ordinarie with him which sometime had been feasting cheere for when a poore man by his trauell and paine hath brought this to passe hee thinkes his estate good and that which pleaseth him exceedingly well So labour thou in thy spirituall worke and seruing of God to finde that gaine and thriuing therein that thou maiest make thy soule as ioyfull euery day and at as great peace with God as sometime thou scarcely haddest obtained once in the weeke or month Which grace and prerogatiue that thou mayest make much of when thou hast it looke backe and remember with thankes vnfained how farre thou hast been off from it and how little hope thou once haddest of obtaining it when thou wert easily mastered of thy sinnes and passions and know that it must cost him many a prayer and grone for it who is yet without it before he shall be partaker of it RICHARD ROGERS THE SVMME OF ALL THE SEAVEN TREATISES AND THE CONTENTS OF euery Chapter in them The first Treatise sheweth who be the true children of God Chap. 1. OF the summe and order of this first Treatise pag. 1 Chap. 2. Of mans miserie pag. 3 Chap. 3. Of the knowledge of redemption and deliuerance pag. 7 Chap. 4. How this knowledge worketh and namely first that God maketh them beleeue their miserie and be troubled in minde for it pag. 9 Secondly they consult in this case what to doe pag. 13 Thirdly they are broken hearted and humbled pag. 15 Fourthly a secret desire of forgiuenes pag. 15 Fiftly they confesse and aske pardon pag. 18 Sixtly they forsake all for it and highly prize it pag. 19 Seuenthly they applie Christ and his promise pag. 20 Chap. 5. Of the lets of faith and namely in the behalfe of the Minister pag. 24 Chap. 6. Of the lets that hinder faith on the behalfe of the people pag. 28 Chap. 7. What desire breeds faith pag. 34 Chap. 8. How the weake in faith should be established pag. 37 Chap. 9. The difference of beleeuers from them that are none pag. 44 Chap. 10. Of the eight cōpanions of faith pag. 54 Chap. 11. How weake faith is confirmed pag. 64 Chap. 12. The sweete fruit and benefit of the preseruing and confirming of our faith pag. 68 The second Treatise declareth at large what the life of the true beleeuer is and the conuersation of such as haue assured hope of saluation Chap. 1. THe summe and order of this second Treatise pag. 72 Chap. 2. That a godlie life cannot be without vnfained faith nor this faith without it which is the first point in the first generall head to bee handled pag. 74 Chap. 3. That for the leading of a godlie life is required faith in the temporall promises of God and hartie assent and credit to the commandements also and threatnings in the word of God as well as faith to be saued pag. 79 Chap. 4. Of the heart and how it should be clensed and chaunged and so the whole man which is sanctification tending to repentance and a godly life pag. 86 Chap. 5. Of the renouncing of all sin which is the first effect of a renued heart in the true beleeuer pag. 96 Chap. 6. Of the diuers kindes of euill to be renounced and namely of inward against God and men pag. 102 Chap. 7. Of other euils and sinnes most properly concerning our selues pag. 108 Chap. 8. How the minds and hearts of the beleeuers are taken vp vsuallie seeing they renounce inward lusts pag. 114 Chap. 9. Of the second kinde of euils or sins to be renounced namely outward pag. 124 Chap. 10. Of foure sorts of such as hope for saluation and yet renounce not open sinnes and outward offences pag. 126 Chap. 11. Of certain obiections raised from the former doctrine and answers thereto as why we should put difference betwixt men whether the godly may fall reprochfully and what infirmities they may haue pag. 134 Chap. 12. Of the keeping of the heart once purged in that good plight afterward
daily direction The end of the third treatise THE FOVRTH TREATISE DIRECTING THE BELEEVER VNTO A DAILY PRACTISE OF THE Christian life CHAP. 1. Of the summe order and parts of this treatise NOw that I haue shewed who is a true beleeuer and next described the godly life in the second part of this booke and haue set downe last of all the helps and meanes by which a Christian groweth in the same it might seeme that any seruant of God hauing these three before him should neede no other direction to helpe to the practising of this godly life but might easily doe the same And so should I thinke hauing been once of that minde but that I haue perceiued by diligent marking and experience that it is seldome seene and hardly found so Generally I confesse it is obtained but particularly it is with them as with the surgion who hauing learned what is a good medicine for a daungerous sore can lay it to but hauing not particular skill how to prepare the sore how to diet the partie and when and how to apply the medicine doth long keepe him at one stay or sometime better sometime worse but healeth him not neither doth by degrees bring it to any good estate so the Christian who hath onely some knowledge how and by what meanes he must growe in godlines and resist the diuell and ouercome his sinne shall finde it hard and awke in particulars and on one day as well as another to doe it with peace except hee haue full resolution as well as knowledge and skill how to vse and apply the meanes euery day to the diligent obseruing of his wayes both at home and abroade that he may haue the testimonie of a good conscience and reioycing thereby And this is it which I meane in this treatise to acquaint the reader with namely that the godly life which is to be continued by the many helps before set downe is neither left to men sometime to be practised and at other times may be neglected nor generally which is far off from Gods meaning and will but particularly in al their actions and euery day and throughout the day to bee looked vnto and regarded This is my meaning and that which I ayme at in this present treatise which is thought of many to be too strict a tying of men to dutie who are so giuen to seeke carnall libertie and it is counted strange that they should be holden within bounds euery day and hower who are not wont to call themselues to any great account through the whole weeke or more who if they be reprooued neuer so iustly once in a yeere for it is to be feared that few reproofes are vsed to such a point the world is come they count them nice and too holie which rebuke them they are so little vsed to it Will they not thinke we straine hard to cast off this yoke of watching and obseruing their liues and as they shall see cause to finde fault with themselues throughout euery day I haue had experience how hardly such haue been able to heare a kinde and friendly rebuke for foolish iesting swearing vnseemely talking c. but they haue counted it precisenes there is no doubt but they will impatiently beare it to haue their whole bad course controuled and brought within compasse It is out of question therefore I say that both such as I haue here spoken of and many better then they and which haue the Christian life in more reuerence then many such hauing giuen themselues much libertie in their liues will thinke it strange that euery day care should be had ouer their hearts and waies But why thinke they so but for that partly through ignorance and securitie and partly through custome in both they haue long bin estranged and held backe from it and so are vnacquainted with it Also they see few examples to leade them to it Among whom yet God be blessed there are some yea numbers I am well assured who if they knew better would imbrace it Such therefore as are readie to cast any mists of fleshly obiections before the eyes of the simple and most of all to put out their owne light that thereby they may be hindred from seeing the pathway of this christian direction to the end they may not walke in it I exhort to heare me patiently To whom as to all other who shall regard it I offer a cleerer knowledge of the will of God which hath long been smothered by the bold contempt of some and a safer way to their owne happines then is commonly found of the most Christians that is that as I said they must euery day looke to their waies and liues and settle themselues constantly therein and not think they doe well till they doe so but hold it for a great offence to God and a bold tempting of him howsoeuer they offer him some manner of seruice and therefore shall pay deare for it when they dare let any one day in the weeke passe by them without good regard had of pleasing God This was the principall end of my writing euen to helpe to bring the Christian life into practise and consequently into price and estimation with professors yea with some good persons and people more then it is For though in word many professe themselues followers of Christ and that they ought so to doe yet with their deedes they denie him and the power of godlines also And likewise though the Christian life be in some account with others yet it commeth to passe that it is not in chiefest reckoning with them aboue other things without the which it is neuer practised to any purpose Which is one great cause why both many weake Christians are not better then they be and why the bad and vnreformed persons please themselues in their ignorance and loose estate and make so slow haste as they doe to amend and be changed For they see in many hot professors that there is no euen and constant course kept in the practise of godlines one time as wel as another and in one thing as in another Generally we say all as I set downe before wee must liue godly but in particular the godly life is seldome and hardly found euen amongst those who say so And as for any certaine time when this should be practised as no time should be free from some part of it though wee affirme that it should be so to the end of our life it is so little considered that it is most cleere that sundrie euen good men do shine but dimmely are too often times yea and too grossely out of the way And as there are many which doe not honour God by a good conuersation as they know they might if they would bend themselues to it for this point of wisedome is easie to him that would vnderstand Pro. 8.9 so a great number who gladly would cannot tell how to goe about it For many
Reader in mind but euen of those which go before others in the imbracing of the Gospell For euen of them many are very faultie and blame worthie in this matter and therefore they had need to be willing to take knowledge of it by the least watch-word and amend it and not tary with the world till they be shamed for it and confounded Yea and this is the more to be marked because some of these whiles they haue bene vnder the crosse haue bene humble and kept within good compasse in their liues and haue had oft recourse to God in their prayers as they haue confessed it was meete for them to do But why speake I this because when the Lord hath giuen them deliuerance they haue shewed thēselues to haue bin no such persons as before but haue soone gone from their former care and haue kicked vp their heele waxing wanton in their prosperitie euen as they were forgetfull of their former calamities Psal 119.67 So that it may truly be sayd that few by earthly things are drawne on and incouraged to the loue of heauenly which yet is the end that the Lord hath in giuing them If they haue rest from persecution and trouble and inioy peace in their daies how many do with the Churches mentioned in the Acts take the benefit of it that is to edifie and build vp themselues the more strongly in knowledge faith and godlinesse and draw others thereto by their example And if their plenty of Gods outward benefits be such that they may eate of the fat and drinke of the sweete yet how many find the Lords seruice more sweete daily to them then they find his outward benefits But they do rather after the manner of others begin to rest in them many times and to say Here is good being for vs whereas the more men haue the more they should looke that they serue him with ioy for all their abundance And further if they haue time at will wherein much good may be done to themselues and others is this their chiefest care to redeeme it to euery good vse because the dayes be euill and to apply their hearts to wisedome seeing they haue but a while to liue Nay that were too sad a matter for them to heare of But numbers of them take vp a great part of the day most commonly in the pleasures and delights which are by euill custome in euery season of the yeare affoorded Wherein for the satisfying of them to the full if the publicke duties of Gods worship in the familie which should be daily continued for the benefit of the whole company be not neglected oft times yet how come they to them and in what case are their hearts to the performing of them when they sauour of nothing else but their vaine if not vnlawfull pleasures Which complaint if euer may now in this generation be made of the better sort of Christians and that also most rightly when many of the gentry of this land and others who had for certaine causes iustly mouing them for sundry yeares together banished out of their houses the vse and practise of dicing and carding with such prophanenesse and disorder as accompanieth the same haue within these few yeares as though they could no longer forbeare brought them in againe A lamentable fruite of their wealth peace and prosperitie among many other such But if it be duly considered what good might haue bene done through our land in this long time of peace and plentie and how the oportunitie euen the time of our visitation as fit for holy duties as faire weather for haruest hath bene ouer-slipped that I say no more it ought iustly to wring out plenty of teares for so great transgression But I will containe my selfe Our Sauiour speaking but of one part or peece of prosperity namely of riches saith Oh with what difficultie shall they who haue riches enter into the kingdome of heauen If he speake thus of riches what thinke we is his iudgement of them which with riches haue many other kinds of blessings with how much ado shall such go into the kingdome of heauen and much more gouerne themselues rightly from day to day And what maruell seeing a rich mans riches are his strong city and thereby he is bold to do many things wilfully which he durst not so presumptuously do if he had them not They are baites and do often draw his heart to be set vpon them that whiles they are in request and chiefly accounted of there may be no place for better things to rule and raigne there although for shame and feare they are not altogether reiected euen as it may be sayd of play Where that is entertained good bookes are litle red and occupied It was the last temptation that the Diuell attempted our Sauiour withall The glory and wealth of the world I meane to teach vs this among many other things That if the other two be ouercome yet the Diuell looketh to preuaile by this What should I say of the innumerable hurts which euen good men sustaine by these benefits and good blessings of God as that they hate one another contend with and deceiue one another and make themselues strangers one to the other thereby and which is none of the least euils among other their harts are so knit to them that they consider not how they take in hand their worldly busines nor how they vexe trouble their poore brethren if any fall into their hands but go to worke against them cruelly or at least in rashnesse with which nothing is well done If we should but consider how they beate their braines about them euery way who are yet wealthie alreadie bestowing all their wisedome in deuising how to increase and bring them in when it were to be looked for that the great riches godlinesse should be much more sought after If I say we should consider this we should enter into a very maze By which and many such like it may with bitter complaint be lamented of the which we haue bin long admonished that Religion in these many yeares of our peace hath brought forth much wealth to the Church but the daughter hath deuoured and eate vp the mother And that this which I say may not be vnderstood onely of riches know we that all lawfull liberties do worke the same effects that men for the most part become worse by them as in the Psalme the Prophet declareth Before I was afflicted I went astray that is when I had my libertie and therefore this shall serue to shew with how much ado they which haue them walke daily in a Christian course and the rather the more variety of earthly delights they inioy with them Now therfore it being thus what cause haue all such as are louers of the truth whō God suffereth to liue in peace health and prosperity to be wise and wary against so many dangers and warned by the hurt
also to liue well and godly Of the which making cleane and purging the heart as this is no fit place to speake so they must haue learned it and haue attained to it who are here mentioned that is such as haue couenanted vnfainedly to watch and obserue the same Therfore to returne seeing the heart is a deepe dungeon and pit full of all vncleane thoughts and yet deceiuing men so that they shal thinke farre otherwise and suspect no such thing as 1. King 15.8 seeing in all their actions some one or other portion of it is readie to corrupt and staine euen the best of them so that not the holiest parts of Gods worship can purely and holily be fulfilled without the careful holding in of it it is worthily and for iust cause made one part of this wholesome remedie of the well ordering of our liues So that if any be giuen to seeke the libertie which God hath not allowed him to let loose his heart after any folly and vanitie and counteth it too great streightnesse and precise curiousnesse to keepe a dominion and a superioritie ouer it so as he might thereby bring it into subiection he is iustly to be pitied if he cannot be otherwise perswaded but if he thinke that way to build vp a godly life vntill the Lord call backe his word which now standeth for a perfect direction of well liuing he shall neuer attaine to that which he seeketh Now this watching ouer the heart that it may be with the more fruite must haue accompanying it a suspitious and iealous feare lest at any time it breake forth into such delights as are worldly carnall c. Of the which feare for the great good that it doth those who are ledde by it the wise man saith Blessed is the man that feareth alwayes that is his euill heart in one point or other and therefore taketh the more paine about it This being so farre to be vnderstood and practised as our weaknes will giue leaue i. so as we do not willingly nourish idlenesse and vnprofitable liberty and loosnesse in vs we are to take view of the fruite which it bringeth vs and to measure by dayes by weekes and so forward what ease to our consciences what chearfulnesse to our soules and what better fruit in walking in our callings more then we were wont is reaped of vs and inioyed And when we shall see that there is no comparison betwixt the one and other that is betwixt a wandering heart and betwixt a circumspect care we may more fully be resolued to hold out in this course still because although much foolish and fleshly licentiousnes is forgone which is naturally most desired yet it frameth and maketh vs fit for the Lord weaneth vs more and more from the world and is a meane by which with great ease and readinesse wee go on in our Christian course For this is that which we hope for hereby And there shall be no doubt but when the meditations of our hearts shall please the Lord that the wordes of our mouthes and the practise of our liues shall also be acceptable in his sight To conclude this point it is againe to be remembred that we weane our heart from earthly delights which oftentimes tickling it with a pleasant sweetnesse do steale it away from heauenly things and hold it here below and so by little and little bring it to find a contentation here and breed a wearisomnesse in that godly life And further that we be very wary that our hearts be not stolne from a liking of good waies neither brought out of frame by loathing our duties and so depriued of their peace especially that we be not hurt nor wounded that way where there is greatest cause of feare and daunger nor brought into subiection to those sinnes to the which by nature we be most inclined as to the loue of the world vncleannes breaking off of brotherly affection c. And here if at any time we should be ouertaken which is not to be doubted of no not of the most circumspect and best aduised we resolutely purposed not to sleepe nor slumber in our sinne neither promise to our selues forgiuenesse too easily but first to awake our selues to be amazed that we should let go the strength and hold which once we had to rebuke and checke our selues sharply till shame and sorow for so offending may humble vs and then we may be bold to assure our soules hauing an aduocate with the father Iesus Christ the righteous that we are receiued of him againe And to the end that in this worke we may more happily go forward and this watch be the better kept our purpose was to auoide carefully all outward hinderances and to auoide occasions of quenching Gods spirit in vs as we shall haue wisedome to see them as too farre entring into dealings or talke about the world to call our selues backe from all excesse that way also vnprofitable and dangerous company and acquaintance any vnnecessary and idle talke and whatsoeuer else like vnto these And contrarily to be carefull to continue with diligence and delight not onely the exercise and vse of such holy meanes of meditation and prayer as well by our selues as with others also reading hearing and conference c. but also with minds to reape fruite by the same which is not alwayes intended nor sought for so oft as the things themselues are vsed As for example seeing the readiest and best way to nourish and continue this holy desire and carefull watching ouer our hearts is increase of knowledge by the helpe of hearing and reading for zealous and holy affections are like a flame of fire which without the adding and putting to of wood as new matter will soone be quenched and extinguished so will our looking to our hearts and obseruing of them be loosely and lightly continued it is our purpose to stir vp our selues with more earnestnesse hereunto because we know that we shall otherwise frustrate and make vaine our whole couenant That is to say as foloweth We do acknowledge that our negligence and vnreuerence in these haue so greatly depriued vs of fruite in vnderstanding and iudgement as well as other wayes that before our hearing we trust we shall prepare our harts by casting off that which would hinder vs namely rebellious gainsaying the truth security hardnesse worldly affections c. that with meeknesse and teachablenesse we will bring honest and good hearts to the hearing of the word in the action it selfe be attentiue and marking that which shall be taught so as it may worke in vs and raise vp answerable affections to that which we shall heare as ioy by comfortable doctrine feare by that which moueth fear c. after we haue heard we wil beware that it perish not in vs through our owne default or negligence in minding other matters more then that which we haue heard whereby we should bury it in forgetfulnesse
wisdome and other gifts when they are who knoweth not what if it were but by this description and when as also they know not how long they shall inioy them they account of to morrow what they will doe and cannot tell what may fall out to day Their lightnes vnsetlednes and wilfull frowardnes for euery thing that doth displease them their vaine idle and deceitfull desires of things which become not the grauitie of such as are borne to a better life their deadly pangs of sulleines when nothing will please them with their curious heads which are euer medling in things not pertinent to them with their sottish selfe loue that so much blindefoldeth them from seeing that any thing in them is offensiue with innumerable other concupiscences that dailie come from them may easilie perswade them to confesse that their hearts are burthened and loaden though they had not outward sinnes to presse them downe and to say that it is diuine power and grace from aboue that must purge these and such like vnsauorie draffe out of them And yet these and many other such are renounced as they come to be knowne of Gods seruants and are resisted according to the wisdome which God hath giuen them although in others they rule and raigne And the obtaining of grace to doe this is one part of the christian life as I haue said For they making the word of God their guide haue this benefit by it that they are made wary and circumspect against their euill and noisome corruptions as Dauid saith in the Psalme 19.11 where he setting downe many vses and benefits of the law and word of God as that It is more to be desired then fine golde and more sweete then the hony combe addeth this Moreouer thereby is thy seruant made circumspect and wary And Salomon saith the like Prou. 2.10 When wisdome delighteth thy heart and knowledge entreth into thy soule then shall counsell preserue thee and vnderstanding shall keepe thee from the euill way And what way is worse then the deuices and desires of our euill hearts Saint Paul likewise to shew that God hath giuen this grace to his faithfull ones saith 2. Cor. 10.4 The weapons of our warfare are not carnall but mightie through God to cast down holds casting down the imaginations and euery high thing that is exalted against the knowledge of God and bringing into captiuitie euery thought to the obedience of Christ and to the Ephesians 4.22 If we haue learned Christ aright we haue been taught to cast off concerning the conuersation in time past the old man which is corrupt through deceiueable lusts Thus therfore now hauing laid open the packe of these worldly lusts and proued that the Lord by the Scripture giueth greater grace to his then to obey them Iames 4.6 Rom. 6.16 I will proceede now to shew that this is a speciall peece of christianitie thus to hold vnder and resist them so as in some sort we may be made able to ouercome them No man will greatlie denie this if he be aduised for what should hinder one if he be vnburthened of his passions and inordinate desires which binde him from dutie as cords but that he may goe forward without let readilie and roundly This being alwaies vnderstoode that he is not without dailie striuing to obtaine it and closed about of infirmities still It is the euill heart that causeth men to fall away from the liuing God they are their fleshly lusts which fight against their soules that both hinder them from walking with God and will bring destruction in the end euen these lusts as S. Iames saith which fight in our members they are that carrie vs violently and foolishly after them from our setled peace to fret and rage as enemies in warre one against another when wee haue not our desires satisfied nor obtaine what wee would Therefore these being weakened and their force restrained we may cleerely see that with ease and cheerefulnes the Christian life shall be set vpon for as our Sauiour Christ because he was voide of all corruption and sinfull desires therfore the prince of this world attempting him as hee doth other men yet found nothing in him which he sought fit for his purpose and as Adam in the time of his innocencie stood free for a season from falling when as yet his heart was not tained euen so our hearts being clensed and purged from their natural corruption although not wholy ridde of it and our troublesome lusts and passions being appalled and weakened within vs and hauing receiued a deadly wound cannot so master vs as that we shall not loue desire long after and do the will of our God though in respect of that which we ought weakely and vnperfectly yet in respect of that which otherwise wee should doe both soundly and in good sort And this will God accept for holie seruice and not looke streightly what is done amisse but pardon our sinnes because of our aduocate so that notwithstanding our obedience be farre from that it should be yet we may rest therein euen such as it is with sound peace voide of feare And thus farre God in great mercie hath made vs partakers of the knowledge of his will that wee hauing our desires in this wise subiect to him as I haue said wee may possesse our soules after in peace and heauenly manner Therefore if any man whose heart is purified by faith doth exercise himselfe in knowing these his soule and shamefull lusts and marke how he is led away of them and deceiued by them and which of them doe most trouble him and oftest preuaile against him and therefore by the helpes which God hath giuen him which shall be set downe in the next treatise doth resist them let not him doubt but that he is occupied in the godlie life and that he is come out of the stinking Sodome of his old sinfull course and thus doth the godly man carrie himselfe and at this marke doth hee chiefly aime For the true wisedome which is from aboue of the which euery godly man hath his name that is he is called wise this wisedome sheweth it selfe in all manner of holy conuersation in meekenes and suffereth not the contrary lusts to dwell and abide in the heart as bitter enuying prouokings one of another swellings tumults and stormings one against another with such like as euery one hath his measure In deede all men haue not ouercome themselues alike no not euen they who haue set themselues to this worke of plucking downe the ruines of their old building for they who haue great and cleere knowledge of the will of God and of the whole mysterie of godlines ioyned with affection they are the most forward And to speake plainlier they who make faith and a godlie life their treasure indeed finding and feeling that they are greater riches and pleasure to them then gold or all substance and in their
commonly imbraced and taken vp of many moe who for knowledge are able to season and giue light to numbers they should not be most in disgrace who haue least deserued it nor many please themselues in a loose and vnprofitable course which beside that it withholdeth from them much sound comfort it is a sore blemish in their liues Yet this I thought good to adde for as much as the Romish Church especially they who will seeme more deuout then the rest stand much vpon their diligent keeping of the customes of their mother Church and the precepts of the same who might therefore seeme to themselues and be thought of others to be before others in godlines let all know that this which I haue said of watchfulnes leaueth not the least piece of commendation to them For they watch to keepe the obseruances of men but watchfulnes must bee vsed for the obeying of the commaundements of God they superstitiouslie watch to obserue some houres and daies and times wherein if they performe any thing in outward working they thinke themselues more holy then others though other times be little regarded but the watchfulnes which pleaseth God tēdeth to euerie houre day and time as well one as another And to speak of their best watch which they keepe ouer their liues yet from their owne words I conclude that it cannot be allowed of God because it commeth not of faith that is of assurance of the fauour of God and consequently that he will blesse it for this faith which they call the Protestants faith they vtterly renounce without which yet it is impossible to please God Now to grow to an end about this matter It is further to be marked that because true Christians the dearest seruants of God do cōplaine of some especial infirmities wherewith they find thēselues more troubled then with any other they must be more suspitious of and vigilant against them then others And because the diuell doth more easily winde them into some sins then others as he seeth their disposition and inclination and thereby the greater daunger they are in by meanes thereof therefore they are taught in wisedome and experience to haue a more narrow eye ouer them and more especially to auoyde the very occasions of them whereby they haue fallen For example put the case that some are strongly tempted to the sinne of vncleannes who being blindfolded about that which they desire doe count it no offence though they passe their bounds very greatly in wantonnes of eye in libertie of speech that way or secret desires of though they see themselues snared therewith yet hauing through long custome nourished their hearts in such lothsome delights and too faintly misliked their offence when they saw it haue brought themselues into bondage to their lusts In this therefore if there be not much occupying of the heart against this sinne to see into and weigh the lothsomnes shame and danger of it how vnbeseeming it is Gods seruants to be subiect to such slauerie if it be not acknowledged heartily to God earnest and daily prayers as occasion shall be offered sent vp to God against it with confidence both of pardon and power to mortifie and weaken it with strong and many reasons to disgrace and renounce it and the occasions of nourishing it wisely and watchfully auoyded euen this one sin though they should neuer offend grossely would hold the conscience in great vnquietnes cause the parties to wander in deepe sorrow and make them vnfit to Christian duties yea if there be not more labour bestowed there then in other parts of the life it will make euery thing to goe forward much the worse and in other actions of the life much confusion to grow and the longer they haue nourished such vaine dreames the more hardly they shall awake out of them euen when they gladly would And that which I say of this one I may as truely say of the rest if they haue been harboured To this purpose is that complaint of the people of Israel in their repentance and turning to God wherein they declare that one sinne did more trouble them then some other For thus they say in their confession We haue sinned against thee O Lord but especially in asking vs a king besides all our other sinnes And as it troubled them most when they asked pardon of God so it appeareth in the storie that of all other sinnes they were most drawne by that to offend God For when they would needes haue a King against the will of God and Samuel was sent from God to tell them what a manner of one he should be if they would needes haue one contrarie to Gods mind it is expresly said that the people would not heare the voyce of Samuel but answered nay but there shall be a King ouer vs and we will be like all other nations Therefore as their sin whereby they did most offend God put them to greatest trouble so must those especiall sinnes which haue preuailed against Gods children be most watched against and auoyded And is there not great reason in it forasmuch as they haue most disquieted them that they should bend the most force of their strength against them Euen as if some one troublesome person in a towne should disquiet the whole all would lay their helpe together to remoue and keepe him out And as in an house which hath many and great commodities and yet some one sore annoyance as a principal chimney casting smoke with great speede that shall be redressed more then other things which yet are to be regarded likewise so in the life of sound Christians wherein many good blessings of God may bee reaped and inioyed the chiefe ruines are to be chiefely looked vnto although the meaner are not to be neglected And great labour must bee taken about it and watching against that sinne which most preuaileth in vs and much more then against some other by which there is lesse danger to be feared And this helpe as I haue declared how if it be vsed and the meanes faithfully practised from time to time let no doubt be made seeing God hath promised successe thereby euen greater grace in the vse thereof then the sin shall be able to resist let no doubt I say be made but that they shall maister it so farre as it shall bring peace vnlesse it be the case of vnmarryed persons to whom God hath appointed marriage for a lawfull remedie when by none of the forementioned or the like meanes the gift of continencie can no longer be enioyed This aduise how vnsauorie and vnwelcome soeuer it be to such as are wedded to their lusts and will offer no violence to them yet such as know the smart that is raised by this sinne and that sometime the deere seruants of God haue been deceiued by it will be glad to bee directed and helped against it And that which I haue said of this I may say of
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
a one may approoue of a Christian life and giue good precepts to another finding them in the word which he neuer followed nor practised in his owne life And thus whiles it is not found nor seene by experience what is the beautie fruite and comfort of this Christian life but amongst few and they for the most part not of credit with the men of the world to perswade that which they know it lieth dead in a manner and so Gods exceeding kindnes in appointing vs such an happie and sweet way to his kingdome is not onely not enioyed but of the most counted wearisome and tedious I say more it is vile and in no reckoning nor account with many without which they forgoe a great part of their happines It is not missed among men nor asked after though it be the best of all other It might worthily grieue him who knoweth the gaine beautie sweetnes and honour of it to see so many hunt after all these where they cannot bee come by and if they bee attained yet as a flower they soone fade and are gone and to bestow no labour for them where they may all be had and constantly kept and enioyed And whereas it is graunted that one day in the godly life is better then a thousand elsewhere yet what curtesie is amongst men who should begin to make proofe of it and what holding backe is there least they should doe too much And therefore that this Christian life may be brought into some more estimation and reckoning with men then for a long time it hath been with the most I haue taken some little paine to vnfold and lay out this happie estate and to teach a more sound vse of it then the most that professe haue acquaintance with by shewing how it is to bee made an euery daies worke and to be brought into daily practise that so the whole being seene in her parts euery thing in it may be better perceiued and discerned with the manifold priuiledges and benefits thereof as a great house when the seuerall roomes of it are with their furniture particularly viewed and not confusedly beheld For by the faithfull obseruing of our liues through the day and taking heede thereto by the helpe of such rules as God laieth out to vs in his word we shall see our selues carried through the diuers and manifold actions of the day safely and peaceably seeing the following of a well ordred course bringeth greatest peace and safetie and thereby wee shall learne what to auoide and what to imbrace and that with such ease and freedome from vnquietnes and daunger that we shall say wee neuer saw the fruite of godlines so sweete and great nor the true seruing of God though to the flesh a yoke as it is meete it should be so easie safe and comfortable And thus hauing declared what I intend and propound in this treatise with some reason thereof I will shew how I meane to handle this point First therefore I will by good proofe declare that the beleeuer and true Christian must haue direction for his life euery day and that Gods word doth lay it out to him and leaueth it not to himselfe to serue God by the great nor the grosse as we vse to speake Secondly I will shew what this direction is and what are the parts thereof Thirdly I will helpe him against all thoughts of counting it too tedious by shewing how much to be desired it is yea profitable and comfortable And fourthly I will adde an inlargement of the direction and parts thereof more briefly handled in the second point of this treatise But I will say no more of the daily directing of a Christian in generall at this time nor of the fruite and comfort that it bringeth nor in the commendation of it it shall speake for it selfe what benefit the faithfull practise of it doth bring to euery one as he shall endeuour to performe this dutie carefully and for that I haue appointed in the third part of this treatise to speake more particularly of the benefit of it CHAP. 2. Of the first reason why there ought to be a daily direction to guide the beleeuer THerefore to come to the first point because it is like it will be denied to bee necessarie by many whose practise little sauoureth of it I will set downe some reasons to prooue the necessitie of it namely that wee ought to bring the godly life into euery daies practise and that not at aduenture as euery man thinks best before he haue learned how to goe about it but to be directed therein by some certaine rules in the word of God without which he shall faile exceedingly whosoeuer he be These I will set downe both to take away all scruple and doubt from the weake Christian that I goe about to draw him after any noueltie whereof God is not author though I feare it is somewhat too new to most men and to set before the eyes of the carelesse and prophane how farre they are off from that which they thinke they haue and I hope to them that haue well begun alreadie it shall not be vnprofitable though I know that the vrging of this that it must bee looked to euery day will be so vnsauourie to many with whom little godlines will serue that the diuell will open the mouthes of such to disgrace and discredit as much as lyeth in them whatsoeuer is more then they are willing to follow till they most disgrace themselues among those who are godly indeede And first to shew that Gods word doth direct the Christian beleeuer how hee should liue euery day and therefore that it is to bee knowne and practised all that list may easily see by that which the Apostle Saint Peter writeth namely that we who call God father should passe the whole time of our dwelling here in feare and that we should spend as much time as remaineth of our life not after the lust of men but after the will of God Now therefore if we bee commaunded to liue in the feare of God and according to his will the whole time of our dwelling here vnto our end then are we commaunded to doe this euery part of this whole time and consequently euery day and throughout the day as we may attaine to it Whereunto belongeth that which is written to the Hebrewes 3.12 Take heede that there be not at any time in any of you an euill heart therefore not any day To the which most liuely agreeth that which wee reade in the song of Zacharias the father of Iohn Baptist Luke 1.74.75 who testifieth that God had sworne that he would grant vnto vs that we being deliuered out of the hands of our enemies might serue him in holines and righteousnes before him all our dayes without feare By all which it followeth that we should cal in our hearts and affections from carrying vs disordredly and against dutie euery day and
exercise and occupie my selfe that I may haue a good conscience both before God and men alwaies that is I take it one time as well as another and therefore much more one day as well as another seeing it reacheth further that is euen to one part of the day as well as the other The which if it can bee done except a man doe tie himselfe to take heede to one as well as to another I know not what to make of it And if he had meant herein but a generall looking to his conscience he could as easily haue said and left out the words before God and men which include both inward and outward actions likewise the word alwaies and to haue restrained it to sometimes The like saying is in another chapter To the which thing hoped for or to the which promise made to our fathers our twelue tribes seruing God day and night alwaies doe trust to come He saith not barely that they serued God which all will graunt ought to be but that they looked to it day and night euen early and late yea and alwaies that is to say constantly and with continuance And as these and such like Scriptures doe prooue that a godly life should be alwaies and euery day so in other places of the word the same thing is set downe in another manner as by that in the Psalme may bee gathered where the Prophet expresseth it by the meanes and helpes whereby such a life is led that is by prayer and praises saying thus euery day or according to the Hebrue words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on euery day I will blesse thee and praise thy name for euer and euer So that howsoeuer few aime at it that they may by their owne experience haue the proofe of it yet it is euident by the Scriptures that it ought to be thus which is the thing that I haue taken in hand to prooue that there may be more conscience made of it among the godly hereafter Therfore if the Scriptures commend vnto vs a certaine course to walke in with God and a particular directing of our liues of what calling or estate soeuer wee be according to his word and further requireth the same to be daily kept and followed of vs as hath been shewed then Christians must bee guided by some daily direction in the leading of their liues CHAP. 4. Of the third reason of the daily direction FVrthermore if so many parts of a daily direction as will sufficiently direct a man be inioyned in the word of God to be daily vsed then a certaine and daily direction is commaunded of God but the first is manifest and cleere therfore the latter cannot be denied Now for proofe of this that so many parts of direction as may well guide a Christian through the day are set downe in the word of God it is cleere for we are directed there how to begin the day how to proceed in the seuerall actions of the same and how to end it I exclude not any one We are directed also how to carrie our selues in companie how alone how at home how abroad how to beare troubles when they come and to prepare our selues for them before they come and how to vse prosperitie as health friends peace libertie goods and whatsoeuer blessings besides God shall any day bestow vpon vs. In al these I say with other such we are directed in the word of God and how wee may euery day as well as some one serue God in them as occasion shall be offered which shall more cleerely bee seene afterwards in sundrie particulars Which if it be so what ordinary actions in any lawfull calling are to be done of a Christian through the day but God hath in his word guided him how to doe them in such wise as hee by the helpe thereof may with peace and comfort bring it to an end and contrariwise he that knoweth his will therein and walketh not after the same shall neither finde peace in his life nor happines after Which if it were duly weighed and considered would keepe Christians in another and that more safe well ordred and heauenly course then they now are which know it not or haue not conscience to seeke experience of it whereas without it many who might bring great glorie to God by their liues and themselues liue very sweetly yet because they are strangers from such a daily course keeping doe neither of both or at least very meanely and yet because they haue no acquaintance with any better are not content to be disquieted and roused out of that vnprofitable course wherein they are But because I thinke it will be looked for that I should prooue that by the Scriptures which I haue said of the parts of the direction that so many as may well guide a Christian throughout the day are as well particularly required euery day at our hands to be obserued as generally all our life long I will therefore satisfie the teachable reader in that which hee desireth And first where I said that we are guided by the word how to begin the day and how to goe through it Salomon in one sentence directeth to both for when he had said The commaundements and instructions should be alwaies bound to our hearts that is had in continuall remembrance and tied about our neckes that is as iewels had in speciall account hee addeth that at our awaking they shall talke with vs and when we walke they shall leade vs. As if hee should say if the word of God be carefully kept in mind and held in precious estimation it shall guide vs from the morning to the euening euen from our vprising to our lying downe so that God hath not left the gouerning of our liues in our owne hands as though hee had taken no order for them but hath appointed in his word how the whole day should be passed And further where I said more particularly that the Christian life which we are daily to leade consisteth in a carefull declining from all euill and contrariwise in well liuing and bringing forth the fruites of faith and amendment of life and also in the vse of such helps and meanes by which this faith and holy life are nourished and preserued It is very true For there are no meanes necessarily to be vsed euery day nor any parts of godly life which we are bound to performe daily but the scripture doth particularly require thē to be vsed daily That which I say of the helps shal be proued afterwards And for the parts of good life which we must needes practise daily they are that we should be daily occupied in those good workes which in our place and calling we can see to bee required of vs as brotherly kindnes loue sobrietie patience iust dealing towards all mercifulnes meekenes and such like And these be like necessarie all the dayes of our life as in any one so that it is our sinne when we doe
needlesly of other mē or of their dealings was wont to be cōmon with them and in solitarinesse a spending of their thoughts and desires after the like manner vainely vntill they were able more wisely to discerne how to giue euery dutie in the day his time and how to occupie both the one and the other throughout the day But they haue with heartie thankes to God protested that after they had attained to this they saw farre more clearely into the practise of Christianitie then euer before they did and found the Lords yoke farre more easie to them and themselues setled with more sound peace in the leading of their liues This report of some Christians whom I know well I haue set downe where by this little the rest may be coniectured for the better encouraging of the reader to be acquainted with a daily direction for the course of his life and that he should not rest in a generall and vncertaine obedience to God And let nothing that I haue said of them be thought needlesse or vnmeete for vs as long as we can see good reason for this which they did But know wee that this kind of seruing God both may bee and is and hath bene God be thanked vsed of many of Gods seruants though I will not say in a like maner and ought to be of the rest as euery one shall be able to see into it And therefore I purpose to thrust no fancie nor conceit vpon any but that which all well aduised persons must iustifie to be the commaundement of God and which bewrayeth too plainely that many professors of the Gospell haue not so much sought for the sound practise of a godly life by reading the stories of holy men in the word of God as to report generally that they haue bene holy neither haue reaped that benefit by the Scripture in enioying a sweet life aboue other men as the Lord in much mercie hath affoorded them For though the sect of the Family of loue the Church of Rome and sundrie other lying spirits do fancie a course which the Scripture knoweth not and some of them also fantastically haue for euery day in the weeke deuised an order to be followed as the reading of certaine taskes nothing lesse then proper to direct their liues yet in this which I here propound namely that we should be daily directed in our whole course I haue followed no fancie and dreame of man but haue in all good conscience spoken from God and drawne it from the Scripture both for the learned and simple high and low one and other and is neuer in vaine to the right vser of it although I deny not but that a skilfuller handler of it might haue set it downe farre more exquisitely But from whence is the difficultie that it is no more in practise being a treasure of so infinite value and that so many pray and some of them often to leade a godly life yet when and where they should not there they fauour themselues and say they are weake and vnable From whence I say is this but from hence that they will put no diligence thereunto to obserue their waies in which they prosper and contrariwise also there is no aunswerable trauell nor labour for skill and experience in this Christian course to that which is in all other but euery litle is tedious to them and wearisome They are seuen yeares at other trades to learne them though they be apt to them and forward in them before they are thought fit to occupie by themselues But yet without seuen yeares or seuen moneths diligent exercising of the rules of christian life for before they be conuerted to the obedience of God what reckoning is to be made of their professing they will be thought fit to do as the best in this trade of christian liuing although it be cleane against their nature Nay I say more he is a rare man who can be perswaded to be guided by religion and the rules thereof but seuen weekes constantly I may truly say seuen dayes for if he who would but so long giue ouer himselfe to liue by faith and walke with God he would neuer seeke to be loosened and set at libertie againe to his old life but would renounce it vtterly so great should his aduantage be in this course and trade And as I know that this is the maine and greatest cause why so fewe are lights and examples to others so when people are taught the truth clearely concerning this matter for I am sure that it is neglected of many through ignorance let them either resolue to be gouerned through the day and from day to day or let them looke to find small reioycing in the christian life with much vncomfortablenesse which otherwise need not to be And therefore in the feare of God let men thinke and iudge of themselues as Gods word teacheth them yea let them professe as they be or let them looke to find as they be and not as they professe But as the most do handle the matter they shall find it harder to practise a christian life after seuen yeares twise told then the hardest trade after halfe seuen And as it is with many of them who neuer learned their occupation well that they are neuer skilfull in it nor thriue by it as others do so one especiall cause why many neuer practise godlinesse to the welfare of their soules neither prosper nor be well liking therein is because they neuer soundly learned how to liue godly for continuance and constantly one day as an other but peeced and patched vp the same with here a good deede and there another and in being sometime deuout and zealous the most of their actions being vnregarded and of many of them it may truly be said the power of godlinesse was neuer throughly rooted and setled in their hearts These rules and the like for the daily directing of a Christian are to be well conceiued and approued in our conscience to be such as are very fit and profitable to guide vs the which whosoeuer hath the spirit of God doth or may discerne because they are according to the word of God and practise of his children and so he yeeldeth to them and of euery such they are duely and daily to be regarded so farre as God giueth him to conceiue of and see into them this indeuouring to practise them will bring a man increase daily of sound libertie and freedome from bondage to his boisterous passions and vnruly life and recompence an hundred fold in sweet peace all his losse in earthly and vaine delights which he was wont to make the flower of his garland And seeing they will worke vpon the simplest whose heart is vpright and which the Lord hath opened to conceiue them therefore when thou seest that thou art such a one and that thou hast felt them these rules of directiō I meane to perswade and draw thee on to follow them
counted hard amongst them to meete with this mind that they might make the best vse of their companie in some good talke about such things as might be profitable and for the mutuall edifying of them prouoking one another thereby to greater loue as seeing and feeling causes therof and what decay of it there is for so hath the Lord commaunded Exhort one another daily while it is called to day And if among heathen men friendship was increased by aduising one another and by good turnes done and receiued mutually one of another should not Christians much more bind themselues one to another as by other pledges of loue so by this one that there be drawing on to dutie to grow in the knowledge of the Gospell and to auoide the daungers which might otherwise be fallen into That so there might be more mindfulnesse one of another in absence when there was reaped so great good fruite of the one by the other in presence By reason of mens callings and distance of places there is seldome meeting amongst good men if therefore when they meete they should not be the better one for another they might repent for good cause that they had lost their gaine which in that time they might haue had in their calling at home beside that it would accuse them after their departure that they had neglected so good oportunities which when they would cannot be enioyed I know there is cause why this should be looked vnto euen amongst good people seeing through the corruption of nature the diuell layeth stops enough in the way of the best whereby although he cannot bring them to the common euill course of other men to walke in excesse of riot as they do yet he keepes them from the good which might be done betwixt them as may iustly be complained of where I haue acquaintance So that Christians whensoeuer they meete either of purpose and by consent either for neighbour-hood and as we say to make merie or by any other prouidence of God and yet not about trafficke or earthly dealings this mind ought alwaies to be in them that I haue mentioned and therefore the one to seeke to benefit and edifie the other by good speech waiting for and taking the best occasions thereof and oportunities thereto they beginning who for their giftes are fit to bring on the rest not entring beyond their skill and reach neither the one crossing the other but through loue bearing one with another and one helping another for loue is their greatest vpholder and therefore either conferring of the things which they haue learned or stirring vp themselues mutually to hearing of Sermons to diligence in going forward to inoffensiue walking and also singing of Psalmes together and if there be any occasion of reprouing exhorting admonishing or comforting one the other to do it priuately if the matters be priuate and betwixt so many as it concerneth in meeknesse of spirit and a thankfull receiuing of such duties and that they that offer the same be readie to submit themselues in humilitie againe to receiue the words of exhortation as they through their weakenesse shall giue occasion The simplicitie of the times hath bene such as men haue met louingly together in this manner prouoking one another thereunto but it is iustled out with a proude conceipt of their owne wisedome who count it too base now to conuerse together after such a manner But as this dutie is to be mutually imparted among neighbours so much more it ought to be in vse and force in particular families besides the ordinarie worship of God in prayer and familiar instruction where euen the seruant who is the meanest member therof hath libertie so as it be in humilitie and wisedome to make his complaint as Iob permitted his seruants to do that thus peace and godly vnitie may be maintained and all may grow vp and be edified more and more Which duties we are not to doubt to haue bene performed in the families of the noble gouernour Iosua and of Cornelius a valiant Captaine so farre as there was knowledge of the same amongst thē seeing it is said That the feare of God was in those families and such liuing together in one house doth giue good testimonie that God hath a litle Church there indeed but of this in another place But seeing there ought to be no lesse vse of all these fruites of companie betwixt the godly Pastor and his people then amongst those whom I haue mentioned therefore let the former rules most especially be obserued of thē and somewhat more that is to say mutuall consent betwixt them that their conference be of the things which are most fit for the estate of the persons which by good warrant from God who requireth such wisedome labour and loue and approued experience of men should be after this manner That such as are ignorant and yet willing to be taught should be taught question-wise the grounds of Christian religion and the way how to be saued and to amend their liues They who haue knowledge hereof should be laboured with to make vse of it namely to be humbled by the law comforted by faith in Christ and to be reformed in their liues They who are stayed in these chiefe matters should be taught how to grow by the helpes and auoide all impediments that so their life may be full of fruites and comfort And they who haue profited thus farre should haue libertie giuen them to demaund questions of their pastors for their edifying euen as to be questioned with by them for their instruction about any particular doubts in the whole religion and true worship of God and in confuting the contrarie or about any point touching conscience in the practise of dutie I will not say what gaine the teacher himselfe might reape hereby beside the poore people neither are many hastie to proue but oh times oh dayes yea oh people to be lamented so happie by the long raigne of thy Prince and continued peace as thou mightest haue bene and so litle of this fruite to be enioyed or Christian dutie practised The best thing euen the pearle and tidings of the kingdome to lye as wares out of request not asked after and that through vanitie and folly These and such like as God hath giuen wisedome to both parties should be endeuoured after betwixt the pastor and people when no other necessarie things do hinder which maner of meeting were no doubt like to be as a strong band to tye them in loue and christian peace together And this I haue seene and that not in one place nor two but I must say as it bringeth a sweet life so the diuell layeth many blockes in the way to hinder it that while they liue straunger-like and conceipted one with another or loose worldly and vnprofitably they may be as others be who haue no acquaintance with the Gospell For let men thinke and say what they
this rule sloughly inough by reason of the vntowardnesse which remaineth in them and the infinite occasions which do prouoke them and yet the fruite will answer the labour that shal be bestowed For if we shall with this vigilancy hold in our corrupt hearts and hunt out and scare away the assaults of the Diuell on euery side as by the wisedome which God hath giuen vs we shall we able to do we shall neuer suffer them to cary vs foorth in any ill course or way but in stead thereof procure great libertie and freedome from such seruitude Yea if we will be thus circumspect and watchfull in this time of our solitarinesse wherein we are otherwise in great daunger to fall many wayes as hath bene sayd we shall come the better furnished into company after to behaue our selues therein as becommeth vs yea if we will be watchfull I say against the froth and draffe of our hearts to expell and hold out idlenesse vanitie of mind euill desires and wandring lusts c. it is incredible what aduantage it will bring vs no lesse I dare boldly affirme then that hundreth fold spoken of in the Gospell for one that is that whosoeuer forsaketh ought for Christs sake it being that which he cannot allow shall receiue euen here an hundreth times more contentation peace and comfort then he should haue had by following his will and desire therein c. And whatsoeuer strangenesse and absurdity any men shall thinke this to be to haue such an eye to our selues that our well ordered course be not broken off in the time when we shall be alone by setting our selues about things holy or disposing of things lawfull or watching carefully against those which are euill and that we may not be at our owne choice to do or desire what we list and thinke good without this strict tying of vs to some certaintie they which will not be contentious I trust shall easily be answered To whom this I say for answer much like as I said to them who thought it too hard and let it be well weighed that there is no time wherein we shall be alone in which one of these three shall not be necessarie or wherein any other thing besides almost shall be tolerable or allowable For what time of our solitarinesse can there be wherein we shall not haue some lawfull thing and that which is indifferent to thinke of about our family our crosses or other businesse and to preuent daungers imminent to remoue or ease troubles present or some other such way to dispose of matters for our peace and for the good of others or wherein we shall not haue cause to bewaile some infirmitie which oppresseth vs or to cast with ourselues what an heape and dung-hill of corruption is lodged within vs and complaine of it and to see and know it better or wherein we shall not haue iust cause to breake out into the praises of God or some such like passing the time about some holy matters as hath bene sayd whereof there is so great variety and store I speake to those which haue vnderstanding to iudge discreetly and to whom nothing that I say should be harsh or vnsauorie as hauing receiued from God a wise and vnderstanding heart to discerne and a promise of strength and therefore sufficient incouragement to do his will in this part of their life readily and gladly rather then to desire with earthly minded persons to range after noisome and vnlawfull liberties Indeed I do not deny but that as we cary flesh about vs which is a burthen to weigh vs downe so we shall neuer discharge this duty nor so purely follow this direction for the well taking vp the time when we be alone as were to be wished but yet for all that we must learne and indeuour to follow the rules which are giuen vs and that daily better and better and not to suffer our selues to passe such times securely and without regard or full purposing of well bestowing the same as we are directed although we shall not attaine fully to that which we would For if this be intended of vs faithfully as euery one is inabled of God we shall not need to repent vs of the time so passed but we may haue peace in that which we go about And what shall we aime at in labouring to be thus directed more then the deare seruant of God Dauid did who as he prayed God that the words of his mouth might be alwayes acceptable in his sight in what company soeuer he should come so did he likewise that the meditations of his hart might please him wheresoeuer he should become And so in another Psalme he testifieth what his practise was namely that he did hide his word within his hart that he might not at any time either in company or alone sinne against him And let all know that it commeth from a most dangerous custome of giuing their hearts libertie when they are by themselues alone that they range after what fansies and folly they list in company and that they are so vntoward and vnwilling to betake themselues to better vses And such must do as they who in eating and drinking haue stuffed themselues so full as that they are prouoked to vomite And most lamentable it is that after so long inioying of the Gospell there is so litle acquaintance with or gouernement ouer the manifold disorders and vnrulinesse of the heart when God hath giuen vs vnderstanding hearts to looke after and thinke vpon things which are excellent But this complaint is made in another place That which remaineth to be sayd of this point Vsing our solitarinesse aright is that as I haue set downe the rules by which we ought to be guided herein so I giue a short caueat or watch-word about the same As first whereas I haue sayd that when we be free from the workes of our calling and out of company after we haue entred into the affaires of the day one vse of our solitarinesse is that we may deale about things lawfull and bethinke vs how we may best dispose them Many things are to be considered about this for the auoiding of danger as that we beate not our braines to search curiously into others to iudge and censure them neither busie our selues in their matters needlessely as Paule speaketh of women that is further forth then we are called thereto and so may become helpefull to them which thing whiles many neglect they spend much time in thinking of those matters which do nothing appertaine to them and in the meane while make themselues the vnfitter for their owne necessary duties Furthermore we must take heed that while we deale in our owne matters we drowne not our selues in the cogitation of earthly things ouer long that is further then need is and so we begin to take sweetnesse and feele our hearts brought in loue with the creature and the
purposes and care to liue godly they may I deny not goe a nearer way then the other but they doe nothing lesse then attaine that which they seeke For as all to whom I direct my speech are such as would faine please God as well as be maintained in the world so they must looke for their successe and blessing from him and not from their owne labour industry and wisdome and therefore they must daily seeke it at his hands by harty praier and as they must not tempt him by neglecting paines and trauell so they must not trust to their labour alone for so they declare that to be all in all with them whiles they make hast to that and let the principall goe For while they do so they are snared by the diuill who setteth not hedges and ditches in their way for by them yet they might haue passage though more slow but he pitcheth nets to intangle them and lime twigs to hold them that at euening they shall feele and see with heauy cheare that hauing left God behinde them for all their hast they are much more held backe in respect of the other who were thought to goe a great way about For though they haue outward successe in the things they take in hand yet through hast rashnesse brawles and vexations and mindes fraught with earthlinesse and such like anoiances and remembring that they haue toiled as hirelings and slaues and not as seruants to God by walking Christianly in their calling for such may goe to their worke ioifully they finde more sorrow at night then the profit of the day was worth euen in the estimation of common persons and more losse of grace then their worldly gaine can possibly recompence But if they see not their danger or seeing it if they sleep in their sinnes which brought it and repent not of them that is worst of all So that oft times it falleth out thereby that they are constrained by the checke of their conscience to cease from their labours for a time or lose some piece of their bodily rest to recouer their inward peace againe with the Lord and the good minde which was in them before if they be such as had any better at any time for of such I speake whiles the other who goe to worke religiously and take direction from God breake not off their labours at all but go forward and that in quietnesse also Who seeth not now that such are further set backe who thinke to be most forward by separating Christian duties from their earthly businesse For as he riddeth not most worke who goeth to it most early when his instruments which he should vse in the performance of the same be blunt and dull seeing besides that he wearieth himselfe the worke is slacked and marred so he that will not frame himselfe so to performe the duties of his outward calling that his mind may stil attend vpon God by faith goeth about it preposterously shal find his successe answerable And if it be thus with the better sort iudge in what case they be who so that the peny may come in care not though they be as like the oxe and the asse in sense of good things and vnderstanding as they be like vnto them in seruile worke and drudgerie And by this I hope it appeares that godlinesse hinders not mens labours neither decaies the Common-wealth Nay who seeth not that such labour were rather pleasure without perill which worldly men are not acquainted with and the Common-wealth consequently should flourish much more hauing a certeine promise of blessing CHAP. 5. Of an answer to another reason against daily directing of vs That it would breake off all societie and fellowship amongst men ANother reason why men cannot follow any direction daily as is required is this They say that it would be no world if all men should be brought to such a mopish life they meane there should be no familiaritie nor good fellowship amongst men one should haue no dealings with another and so in time traffique and merchandise would faile and by meanes hereof leauing of mens callings disobedience to prince and lawes pouertie complaints and such like would insue and follow and the least euill which were like to come of this new deuised fantasie they say would be very monkerie This obiection I do not thinke to arise or proceed from such as know what the godlie life meaneth but lest it being cast in the teeth of some weake Christians that this is the fruit of these fantasies and reuelations which they call Godlinesse and so hereby some might be troubled I wil answer it therfore Whereas they say it would be a strange world if men could be brought so farre from the corrupt and prophane fashion of the common sort that they would submit themselues to a daily direction of their liues after the word of God it is true indeed that it would seeme strange to those which are contrarily minded but that would make it neuer the worse for such count it a strange thing as the Apostle saith that other men runne not after the same excesse of riot that they doe and therefore speake they euill of them But though it would seeme strange yet would it not bring an ouerthrow nor confusion in states in order in lawes neither breake off societies and fellowships amongst men but euery man should much better carie himselfe in all these and the things themselues be stablished more purely and the euill that cleaueth to them be the more easilie and sooner purged And as for the taking away and the breaking of ill customes the cutting off of vngodly fellowships the rooting out of dissolute merie-makings and the corrupt and euill fashions and talke which do driue God from mens tables and companies it were to be wished although it should be with the murmuring and complaining of many yet that we might once see it amongst vs yea I say it were to be wished hartily that the notable ill practises customes and fashions in townes and companies of men which vphold and mainteine the olde world and cursed fellowships in it were ouerthrowen and with the tables of the money changers cast downe as houses of play and baudry where they are knowen to be stage-plaies May-games Lord of misrule Morice-dancings flockings and meetings together at victualling houses Innes and tauernes vsually needlesly and dangerously with superfluous drinkings and drunkennesse swearings quarrellings swaggering deriding and disgracing of sincere preaching of the word railing on preachers themselues and mocking of such as desire to follow their doctrine with many other such abominations also iesters flatterers slanderers and prophaners of the Lords Sabbaths in bargaining gaining worldly dealings and absence from the house of God c. Are not these with such other the scum and kenell stuffe that poison many thousands and are not these for all that the delights of infinite people And is the remoouing and taking away