in one day as well as another to consecrate our selues to God and according to our knowledge to walke with him whatsoeuer our workes dealings or busines be that therein wee may keepe our peace with him and declare that we feare and honour him thereby which is it that I contend for and seeke to drawe Gods people vnto and would thinke I had obtained a great matter at their hands if we agreed and consented herein For it is too manifest that this is farre off from the very perswasion of many who are yet to be hoped well of and yet rest in this that so as the sabboth be passed in religious exercises it is not so great a matter if the other dayes be parted betwixt God and them I meane they looke not to be called to so narrow a reckoning as to see their words and workes especially the thoughts of their hearts to be framed after the will of God Nay the Sabboth it selfe is farre enough off from being had in due regard euen of the most which goe for Christians but is spent idly and vnprofitably if not in worldlines or vanitie especially a great part of it euen almost as much of it as is free from publike exercises and yet I would euen that part of the day were not iustly to be complained of that men did present themselues reuerently before the Lord to their profit when they come together 1. Cor. 11.17 But what may then be looked for of such vpon other dayes It is too manifest that it is not so much as setled in the iudgement of many which are of the forwarder sort that euery day our greatest care should be how God is pleased and serued in it and that it ought to bee our chiefest worke and yet where men thinke so how many make conscience of it or shew that they dare doe no other but hold fast and nourish their good desires to serue God day by day one day as another so that there might be felt and found some agreeablenes betwixt euery dayes seruice the one and other except it be to make them all alike in securitie For then there should not be in many that professe with the best such bold taking of libertie on some dayes to be secure and licentious and others who beare shew aboue many should not haue so many apparant and foule blemishes and yet mixed with sundrie good actions which iarre witnesseth that no euen nor constant course is sought after of them that I say nothing of their many secret wounds of conscience All these and such like patternes in Christians as they are hoped to be doe prooue that few are acquainted with this to looke to be guided in the whole course of their liues by the word of God one day as well as another and therefore that they goe astray daungerously seeing Gods word directeth vs how to liue euery day CHAP. 3. Of the second reason of a daily direction consisting of two branches BVt let vs proceede to other reasons Therefore for further proofe thereof I say that seeing it is commaunded vs in the scriptures that we keepe a certaine course in seruing God and walke in a certaine and plaine beaten way namely after the word and the same course is commaunded there also to bee daily and euery day it followeth therefore that the Christian life is a certaine daily and euery dayes directing of vs in our way and not an vncertaine generall and confused liuing according to knowledge when we thinke good By a certaine direction I meane not that the selfe same particular actions and duties should be euery day but yet all euill auoyded euery day and such good done as in our calling and life shall be occasioned And seeing it is so if wee dispence with our selues to lay aside this care any day as though it were allowable before God and lawfull for vs so to doe euen that libertie taking is our sinne and that intermitting of dutie any such day is a breaking off of our course and a going out of the way euen into crosse paths and by-wayes wherein the least danger is to returne backe againe Which if it were but the losse of one dayes iourney especially when we goe about any matter of weight would be no small griefe especially when our busines is weightie and requireth speede and therefore much more in this Christian course being the high way to heauen from whence when wee haue strayed willingly wee cannot easily come into the way againe but rather goe further to our exceeding hurt and daunger This with much inconuenience besides will follow if the word of God requiring a daily walking with him after such rules as hee giueth vs wee notwithstanding shall not regarde them but walke at randon and some day frame our selues thereunto and some day not at all or one day keepe compasse and another day none or be well occupied in some part of it and in the other doe what we list But for proofe of both points of this reason somewhat is to be said that so waightie a matter and so hardly perswaded to many namely that euery day wee are to follow some certaine direction for the well ordering of our liues througout the same may not depend vpon my bare report and credit For the first poynt therefore that a Christian must bee directed in his whole life and therefore may not be left to his owne discretion and gouernment that which is written in the Psalme doth cleerely proue it when a question was put forth by Dauid the man of God in the person of a young man who of all other is hardliest kept in order for the edifying of the whole Church saying By what meanes may a young man who hath had his sinnes pardoned clense his wayes afterward that so he may be blessed He answereth the question himselfe thus Euen by taking heede thereto according to thy word O God And as he taught this in doctrine so he brought his owne example in the seuen verses following to shew that hee sought to proue himselfe happie the same way And this all will graunt that Gods word must be our guide in generall tearmes this will be affirmed of the most but what is this which they say For they obiect through the ignorance that is in them and other infirmities carrying them as a whirlewinde that they are not to bee vrged to follow this word of God so particularly for it distracteth them sore but euery man in the state he is in they say is to carry himselfe as he thinkes good in his common actions and busines they hope men be no children to be appointed what they should doe when yet God ceaseth not to sound this in our eares continually 1. Cor. 10. Whether we eate or drinke c. So that I may well answere them that God hath not onely left his Scriptures among vs to the end we should in such a loose manner looke after them and fall into
SEVEN TREATISES CONTAINING SVCH DIRECTION AS IS GATHERED OVT OF THE HOLIE SCRIPTVRES leading and guiding to true happines both in this life and in the life to come and may be called the practise of Christianitie PROFITABLE FOR ALL SVCH AS HEARTILY DESIRE THE SAME IN THE WHICH more particularly true Christians may learne how to leade a godly and comfortable life euery day PENNED BY RICHARD ROGERS PREACHER OF the word of God at Wethersfield in Essex DEVT. 33. vers 12. The beloued of the Lord shall dwell in safetie with him who protecteth him all the day long PSAL. 84. vers 10. One day in thy Courts is better then a thousand other where DEVS IMPERAT ASTRIS RD AT LONDON Imprinted by FELIX KYNGSTON for THOMAS MAN and ROBERT DEXTER and are to be sold at the brasen Serpent in Pauls Churchyard 1603. TO THE RIGHT VERTVOVS HIGH AND MIGHTIE PRINCE King IAMES our dread Soueraigne by the grace of God King of England Scotland France and Ireland defender of the faith c. long life happie daies and most prosperous raigne MOst gracious and dread Soueraigne Lord I haue not presumed vpon this dedication as being ouertaken with the forgetfulnes either of your Maiesties greatnes or mine owne pouertie For I confesse that if comparison were made that way I might worthily be blamed of presumption But the truth is that I laid in balance your mind rather then your Maiestie and the argument rather then my penning of it In this I confesse I presumed and I trust without desert of blame that as you haue preferred godlines before glorie in the middest of this glorie which God hath brought you vnto so you will preferre a treatise of godlines thus simply furnished before a glorious stile Which is not seldome repugnant to the simplicitie of holie things And yet my meaning is to confesse to your Maiestie that this argument deserued both a more learned and more gracious penne then mine To which I would with al my heart haue giuen place if I had either seene before me or heard behinde me the footsteps of any tending that way that I goe though I confesse there are some to bee seene trauailing in waies neere adioyning to this Concerning your Maiestie I am perswaded that you repose your greatest greatnes in the communion of Saints and not in your seuered calling which is transitorie and therefore will account your selfe honoured by the augmentation of grace and the furtherance of true holines Your Maiesties owne affaires must be permitted to inioy their opportunities and your godly wisedome to inioy your choice in this varietie of reading But I doubt not but your godly heart will perswade you to receiue a booke of this kinde with a gracious hand though it were to no other end but to begin to Gods people in the entertaining of any true hearted motiue vnto holines And this to say the truth is that wherein I haue made bold to vse your gracious and renowmed name to aduantage my intent of furthering the people committed to your charge in their passage to saluation Let it therefore I most humblie supplicate please your Maiestie to giue allowance to my endeuour and drift and to pardon my slips for my meaning hath been to seeke the honour of God in this work and to borrow helpe in this Dedication of the grace he hath giuen you for such purposes Thus reioycing with the rest of Gods people for the comfort wherewith the Churches heart is comforted by you and desiring the lineall descent of these kingdomes to your Maiesties royall posteritie till Iesus Christ with his glorious comming obscure all the glorie of the world I beseech the holie Ghost to be with your spirit and keepe your Maiestie in Christ vnto the end Your Maiesties most humble subiect RICHARD ROGERS Minister of the Gospell TO THE CHRISTIAN READER THe children of this world are in their generation wiser then the children of light The truth hereof may appeare in the Papists who discerning that their bookes of Controuersies stuffed with manifold vntruths fallacians and corruptions were not able to gaine sufficiently though small gaine be too great for such merchants to their Babylonish kingdome haue set themselues and others on worke being all set on worke of Hell to penne certaine treatises tending to insnare and intangle the minds of ignorant and simple Christians in the corrupt and filthie puddle of Popish deuotion In this respect I perswade my selfe it is come to passe not without the gracious prouidence of God that the author hereof hath been incouraged in himselfe and by others to write these Christian directions as a counterpoyson to all such inchauntments of Papists who would by these meanes beare men in hand that al true deuotion dwelt amongst them and were inclosed and tyed to their Cels and Cloysters In which vncleane cages it is vnpossible for any true spirituall and holy meditations to haue their abiding for as much as euen the very mindes and consciences of such vncleane birds are defiled with damnable errors and Idolatries Wherefore I would earnestly aduise and heartely intreate thee Christian Reader to imbrace this booke wherein thou shalt finde good precepts and holy directions not deliuered by rote as from a Parrat out of the bookes and writings of other men but confirmed by the singular experience of one who hath long laboured the conuersion and confirmation of many other but especially the mortification and quickning of his owne soule and conscience one whom indeed I haue euer esteemed another Greenham and herein more happie then he because he hath liued to penne and peruse his owne labours and may yet liue by the mercie of God to correct and amend whatsoeuer slip of his penne for in a long worke one may happily take a nap two or three shall be shewed vnto him Reade it therefore beloued Christian and that with diligence and thou shalt finde I doubt not more true light and direction to a true deuout and holy life then in all the Resolutions of the Iesuiticall Father Parsons though neuer so refined as a brick newly washed or meditations of Frier Granatensis or any Popish Directories whatsoeuer And so I commend thee and all thy holy labours in this and all other good bookes especially in the booke of bookes I meane the holy Bible to the rich and mercifull blessing of God our Father in Iesus Christ Blackfriers London this 26. of May 1603. Thine in the Lord STEPH EGERTON TO THE CHRISTIAN READER WHat be the priuiledges and high fauours of God Almightie wherwith he hath preferred this age and in speciall our nation aboue all before vs since the daies of the holie Apostles needeth more meditation to moue our selues to thankfulnes thē proof to cōuince our aduersaries who though they should gainsay it shall gnash their teeth and pine away in griefe to behold it Among all I may say with the Prophet and the Apostle this is chiefe that God hath so
acquainted with it For answere to all let such vnderstand and know that this Christian life is not to be peeced vp with some good actions in the which we may rest neither consisteth of good intents and in chopping and changing our course from good to euill and contrarily but it is the same which I haue said euen the keeping of our hearts sincere and vpright and vnfainedly bent to walke with the Lord after all his commaundements throughout our whole course according to our knowledge and that in such wise and with such delight that he who hath experience of it would not change it for any other for why it yeeldeth an hundreth fold for one in all carnall liberties or delights which we forsake And that it must be thus with the people of God and may possibly be also that of the Prophet doth plainely declare that the man which may reioyce and speake of his estate with comfort indeede is he which doth not by fittes and at some odde times lift vp his heart to God but who doth so loue his law that he meditateth in the same all the day long as he himselfe did meaning this that his thoughts should leade him to God from time to time and when they are occupied about euill or ranging in the world vnprofitabile and amisse that he should by and by without dallying or delay call them backe againe And what thinke we doth he meane in another place when not speaking particularly of himselfe but generally of all which are the Lords he saith The blessed man doth exercise himselfe day and night in this that he may please God as his word directeth him and haue peace thereby with him and so may testifie that God is his treasure because his heart and loue is set vpon his commaundements He doth not meane that we who will be happie must be occupied in prayer hearing or reading onely both day and night neither yet doth he meane that in some pange or when we thinke good we should be occupied thus and well affected and haue our liues well framed but this he meaneth that he who is godly and happie indeede indeuoureth to this that his minde may delight in and be possessed of good matters or rightly vsing lawfull or carefully resisting those which are sinfull And it is the same which the Apostle ment when he said our conuersation is in heauen though we are on earth teaching therein himselfe and all other Christians that their whole course so farre as mans frailtie would permit and how farre it may permit let this treatise out of Gods word testifie ought to be a setled and constant carrying of themselues as I said before throughout their liues in such sort as they might shew and approue themselues to be men of God If we desire to see examples of these things the Scripture setteth out many vnto vs and namely the life of our father Enoch that in his time which soone after the creation of the world was corrupted he did yet walke with the Lord as if it should say he did so liue in the world amongst men that he had yet through his life an heauenly and most happie communion with God Abraham though he be not exempted from infirmities yet from the first time of his calling vnto his death what a rare paterne did he set before the eyes of men in his example of a man consecrated to God and not earthly minded For wheresoeuer he came he set vp an altar vnto the Lord declaring thereby that no change of place time or companie could withholde him from following the Lord but as the first left countrie and kindred at his commaundement when he knew not as yet whither he should goe or what should become of him So when he had leasure after to returne yet he refused because he sought a better countrie namely heauenly witnessing still more and more that his obedience was sound and faithfull by looking to another inheritance vntill an hundred yeares were fully complete in an holy course And of Iob how cleerely doth the holy Ghost witnes this whereof I speake In somuch that he not onely withdrew himselfe and departed from the corrupt examples of the people of his time but also had a particular regard of the actions of his life both towards God and men For proofe whereof his strong faith with patience prayers and sacrifices doe testifie the one his iust dealing with all men and mercifulnes to the poore with rare wisedome in gouerning his owne family and in carrying himselfe toward all doe shew most cleerely the other All which were not at times but vsually and ordinarily performed and through his course of life looked vnto and continued And yet another thing I must needes adde as I am perswaded very admirable that he did vse to acquaint himselfe in the middest of his prosperitie with the looking for a change and did learne in his greatest abundance to want and being in so high a place yet he was not puffed vp because he considered how fleeting and momentany all things were and that his prosperitie was lent him onely for a short time and was not a patrimonie or inheritance to him for euer So that when he was afterward tried with losse of all which was exceeding much it might appeere that he was but little moued with it because he had loued it but a little when he did inioy it The which gratious man thus vsing the world as hath been said holding all so strangerlike while he had it and so willingly foregoing it when God would require it how could he doe it without a diligent looking to his wayes and the directing of the thoughts of his heart in a very particular manner and that in and about worldly goods in which case men thinke no bounds should be prescribed them As for Moses although it was a rare grace when he was of full and ripe yeares to refuse to be maintained as the sonne of Pharaohs daughter and to inioy the pleasures of sinne for a season yet it is more marueilous how in example he went before the rest in the things which God required and shining daily more and more as the Sunne till the noone tide not weary of his seruice as many are but liking better of it the longer experience he had of it so that there was no good being elsewhere to him and so accomplished eightie yeares in that righteous and holy course As for Dauids practise besides the Lords commendation of him that he was a man after his owne minde so that we may see more particularly how he passed his time that one place of his Psalmes doth cleerely shew where he saith This is the course of my life after the which I frame my selfe as the blessed of the Lord also doe with my whole heart I seeke thee O Lord as thy word teacheth me the which so farre as I haue
to be no offence to any For who would looke for any other then loathsome life in the greatest number as it hath alwaies been Christ himself affirming that his flocke is but small Luk. 12.32 But notwithstanding this in some places and those many throughout her Maiesties dominions where the Gospell hath been soundly preached and painfully especially in an ordinarie ministerie continued such particular parts of this Realme will testifie that there haue been and are many not of the Ministerie onely but of the people also who haue been lights vnto those which haue knowne them and liued amongst them and whose names haue sounded and that most iustly a farre off where they themselues haue neuer come My selfe haue knowne many and yet doe the Lord multiplie the number of them and the grace which he hath giuen them a thousand fold and be highly praised for them with whom to haue liued and bin conuersant hath bin the next choice vnto heauen it selfe and to the communion of Gods Saints there which some of them doe alreadie inioy Their names I spare for sundrie causes but such they were whiles they here remained and such they are of whom I speak who yet remaine though I know but few of those many I hope whom God hath beautified his Church withall as may iustly take away this offence from any who should thinke that wee haue none which may be paterns and lights to others of this Christian innocent and fruitfull life yea rather it may perswade them that there are many such as by good and long experience can testifie that which is elsewhere written that in seruing God there is great reward and that godlines receiueth many blessings as the fruites of Gods promises euen in this life And they do not as many that is giue ouer and faint as though the Christian life grew wearisome and tedious to them but the longer they haue continued therein so much the more setled and constant they haue been in the same increasing daily in faith and other graces and hold on their fellowship since they knew first the power of the Gospell Yea many there are at this day to Gods glorie be it spoken who haue so effectually tasted how good and sweete the Lord is that they haue been incouraged to adde to the times and to their trauaile in the seruice of God as prayer reading for one houre in the weeke many and for a little labour in looking to their waies watching their hearts and searching out their sinnes much and oft for the profit which they haue found thereby And whereas they haue sometime gone about these spirituall duties vntowardly whiles their mindes though renued were weakely seasoned with grace yet after they haue with much cheerefulnes and delight gone about the same when they haue had more acquaintance with the christian course The remembring of the houres of holie assemblies by keeping holie day on the Lords Sabboths in the word and prayer and other priuate houres of calling on God and reading of his word how pleasant and sweete is it vnto them before they come to it And yet if they should rest in these I would not thinke them worthie so great commendation not adioyning therewith other duties to men But when they haue found such delight in the former worshipping of God they haue also walked more roundly and fruitfully in their particular callings in their families and other companies and their wordly matters in which most men doe highly offend God and think they may deale in them as they thinke good they carefully endeuour to be directed in them by such rules as his word teacheth them And such as these are God hath set amongst others that they may learne of them and be shadowed as it were vnder the wings of their good example And this is the paterne of the life which God would haue vs to leade from the which the whole world well nigh are strangers though little to their reioycing and principally they who scornefully refuse all such instructions as require more then they doe or be willing to practise Indeed it must be granted that these being few in respect of them who set themselues to vphold the corrupt estate that the world hath euer lien in they haue not therefore many to commend their good examples as the other haue but rather are ill spoken of because they will not follow the same excesse of riot that others doe 1. Pet. 4.4 and especially where they dwell for the diuell enuieth their credit and good report And yet the worst in their controuersies and needs when they are driuen to trust some will soonest choose them to be comprimitters for them as knowing them to be men of good and vpright consciences rather then others as wee reade Saul did so account of Dauid when he spake according to sound reason and made him sweare to him that he would be kind and friendly to his posteritie after him 1. Sam. 24.22 And such honour haue the Lords people And therefore to turne a little to these obiectors let them not thinke that our age affoordeth none which are fit to be examples to them but let them rather be wise to discerne them at least that which is pleasing to God in them which is not hard to see for those which are willing to vnderstand but easie to be found out of such as desire it Let them reuerence and be in loue with such as excell in pietie and vertue and with the pretious things which are in such let them aime at this also that they may bee like them and not lie still in the darknes to the which they are accustomed And such of them as God hath blessed with some better liking of knowledge let them loue and frequent the companie of such as desire neither to be idle nor vnprofitable seeing he hath set such amongst them to farre more great and singular purposes then they can by carnall eyes see or discerne Let them labour to see their owne wants cause them to make much of those who may helpe to supplie them and of whom they may learne to come by those graces which they should without the helpe of such neuer haue attained vnto And if they carrie themselues in such humilitie and reuerent account making of their betters in whom there is a greater measure of Gods gifts they shal be no longer led with their former doubts whether any are before them in the Christian life but they shall praise God highly for setting such lights and examples before their eyes by whom they may be directed and when they are so farre inlightened they shall soone alter their language and speake with new tongues as they in the Acts chap. 2.13 compared with 2.37 who in their prophanenes railed on the Apostles and said they were drunken with new wine in the fore part of the day but being conuerted by Peters Sermon they had learned to come in humilitie to
pride worldlines anger malice reuenge vniust dealing and lying that as euery man is more easily ouercome of or hurt by them more then of other sinnes so hee should haue a more continuall feare of them watchfulnes against them and bestow more time in seeking the rooting out of them that so the wealth and safetie of the whole life may be preserued when such noysome sores as did most of all impaire the same be cured But if men be either ignorant of this dutie or cannot be perswaded to set themselues to the entertaining of it and to get acquaintance with it they must looke to liue destitute of a chiefe part of godlines or if it be but now and then in some especiall actions and parts of our life regarded and looked vnto as it is done of them who are not greatly experienced in the practise of Christianitie it will make the godly life in great part to be bereaued both of her gaine and beautie Our hearts must not range where they list nor our delights bee fastned where we please but our eyes our tongues our eares hands feete and the whole powers of our mindes and members of our bodies must beholden within compasse In so much that if we see we haue but broken out of our constant course a little that our consciences begin to checke vs we should tremble to thinke what we haue done and feare alwayes for the time to come least we should offend We must watch when we are well to keepe well and when we haue been deceiued to returne speedily againe we must watch in trouble against triefnes and impatience in prosperitie against wantonnes and lightnes Iob. 31.1 If we could frame to this we should doe well enough as he that looketh to his foote in a slippery place shall not be hurt And if we may by watching ouer our selues haue our whole life in safety and welfare are we not worthie to smarte if we cannot doe so much for so great a benefit Therefore most worthily doe such suffer hardnes and sorrow who will in no wise be brought to take heede to their waies but cry out that it is precisenes and a kinde of death vnto them to be restrained from their noysome and dangerous liberties From whence ariseth boldnes and wilfulnes which cannot want much sinne But this watchfulnes doth God require to be in vs and to be accounted no tediousnes but had in high price and he that with an honest heart and good conscience submitteth himselfe hereunto he shall be able to proue by good experience that watchfulnes is a great meane to maintaine a godly life Thus much for the more plaine and full handling of this first priuate helpe called watchfulnes CHAP. 6. Of Meditation the second priuate helpe NOw followeth the second which is Meditation And that is when we doe of purpose separate our selues from all other things and consider as we are able and thinke of some poynts of instruction necessarie to leade vs forward to the kingdome of heauen and the better strengthening of vs against the diuel and this present euill world and to the wel ordering of our liues I say of purpose seeing we both must minde such things in good aduisednes and set our selues about them resolutely when we take them in hand that they may be done with more reuerence and profit and also seeing it falleth out for the most part that we seldome enter into meditation of heauenly things when we doe not intend them but are ledde by the obiects of our mindes eyes or eares an hundred waies amisse or if any good thought arise it is repelled by and by and goeth no further To proceede I say that when we meditate we ought to separate our selues from all company and troublesome occasions as our Sauiour commaundeth vs to doe when we pray priuately these two being companions as in our chamber priuatly or in the field or some commodious place that we may the better performe it the smallest occasions soone breaking vs off from such seruice of God And I say lastly that we must there set our minds on worke about the cogitation of things heauenly by calling to remembrance some one or other of them which we knowe and so debate and reason about the same that our affections may thereby be moued to loue and delight in or to hate and feare according to that which we meditate on so that we may make some good vse of it to ourselues And this spirituall exercise of meditation is euen that which putteth life and strength into all other duties and parts of Gods worship And this the holy Ghost reporteth of Isaac the Patriarke that he went out into the field toward the euening to meditate Which had not been commendable if he had not vsed so to doe seeing it is the right kinde of such holy duties to be oft in vse being taught of his father Abraham who was the friend of God and very familiar with him and therefore we may be sure had much communion and talke with him As also our father Enoch did who for proofe hereof is said in his whole life to haue walked with God And this are all such as desire to take any good by it to know that they must be acquainted throughly with this sweete and heauenly communing with the Lord and themselues which was called of the Fathers of ancient time their Soliloquie that is the talke which they vsed to haue alone by themselues That as men wearied desire rest so wee by the varietie and multiplicitie of busines in this world being troubled and distracted may seeke ease to our mindes by meditation For otherwise wee may muse and thinke vpon any good things and ponder our words and actions which wee doe to see them done aright which yet is not this kind of meditation that I now speake of but that watchfulnes mentioned before which is a warie regarding and taking heede to our waies in one thing after another Which yet the Prophet calleth meditation also as where he saith All the day long doe I meditate on thy word and in Iosua Thou shalt meditate day and night on the booke of the law which wee know could not be vnderstood of meditation by intermission of companie or other actions and busines but in their whole course a circumspect care and regard that they might bee done after the word And the matter of this our meditation may be of any part of Gods word on God himselfe his wisedome power his mercie or of the infinite varietie of good things which wee receiue of his free bountie also of his workes and iudgements or on our estate as our sinnes and the vilenes of our corruption that wee yet carrie about vs our mortalitie of the changes in this world or of our deliuerance from sinne and death of the manifold afflictions of this life and how wee may in best manner beare and goe through them and the benefit thereof
our whole course And therefore to see how this forme of daily direction is drawne out of the word of God let euery part of the whole proue and testifie vnto vs. CHAP. 9. Of the illustration or more full declaration of the former part of the direction FOR the first point that we must be displeased with our selues and humbled for our sinnes euery day as ignorance deadnesse of heart rashnesse vncharitablenesse and wrath or any other that shall giue vs occasion yea euen the body of sin it selfe that verse of the Psal 51.3 doth proue where Dauid seeking pardon of his sinne acknowledged it to God saying I know mine iniquity my sinne is euer before me thē no day to be forgotten So the Apostle saith the sunne must not go downe vpon our wrath meaning thereby that we must soone forget and forgiue and compound our controuersies and breake off our strife and not lie therein till the euening therefore daily confesse and be humbled for thē which cannot be done we know to the pleasing of God except our harts be broken with relenting and melting for them And if the sunne may not go downe vpon our wrath neither by the like reason any other sinne may be suffered to lurke or abide any such time in vs who doth not see that it should be a good part of our care throughout the day both to cast out such draffe as we haue drunke in by lamenting our estate euen as it ought to be another part of it to hold and keepe it out And if Iob when his sonnes and daughters did feast together for the preseruing of loue euery day in their course if he I say did command them to sanctifie and cleanse themselues euery day and did in like manner offer burnt offerings for them himselfe euery morning because he thought they had some way displeased God would he thinke we on other dayes when they were like more to offend count it a needlesse matter for himselfe or them to do the like which clearly teacheth vs that we should purge and cleanse our hearts from all such sin as might infect them euen euery day we should do this I say as well as vpon any one seeing there is cause and need euery day and when we go through the day in the best maner that it may be passed new guilt by sin ariseth against vs that if Dauid for his great grieuous sins did euery day wash his bed water his couch with teares for a space as he testifieth can we thinke but that he kept some proportiō on the other daies although he had not euer the same particular cause in lamenting bewailing and acknowledging his sins especially seeing we reade of him that three times in a day his vsuall maner custome was to praise and pray vnto God And if the wicked are said not to be vp and readie any day as the Prophet speaketh vntill they haue wrought some mischiefe so naturall and ordinarie a matter it is with them should any doubt but that we should hold it for one peece of our chiefe worke daily to cast downe our selues before the Lord and to humble our selues in the heartie confessing of our sinnes And it was one of the principall things that God meant to teach vs by the morning and euening sacrifice prayer daily in the lawe of ceremonies But I would all good Christians did as duly and conscionably perfourme this dutie to God euery day and bind themselues resolutely thereto as the word of God doth clearely proue that they ought to do so as for them who may please themselues in outward humbling of the bodie and confession of the mouth in a word they must know that the chiefe glorie of it is inward The second point followeth namely that euery day we ought to be raised vnto a cheareful and liuely beleeuing that our sinnes thus bewailed confessed and repented of are forgiuen and freely remitted vnto vs for and through the onely and sufficient satisfaction of Iesus Christ And for the proofe of this it is sufficient that these two are neuer parted but go together as Peter saith Repent and ye shall receiue the forgiuenesse of your sinnes and in Hosea the people were thus taught to seeke and come by it Returne vnto the Lord from your iniquities and then say to the Lord Take away all our iniquitie and receiue vs graciously and he will heare your rebellion and loue you freely for his anger is turned away from you And our Sauiour commanded his Apostles to abide in his loue euen as they had tasted how sweet it was Now then if euery day we ought to turne from our sinnes we ought also euery day to embrace the promise of mercie Besides in that the Church of God is taught this for an article of her faith to beleeue her sinnes to be forgiuen and the articles are firmely and constantly to be holden and beleeued and all vnbeleefe is sinne at any time therefore as we are to be raised vp by faith in Christs merites that our sins are pardoned now euen so we are at other times and one day as well as another to be so vpholden Againe as in our common prayer which is called the Lords which serueth for euer to square out our prayers by and therefore for euery day the word this day is expressed seruing for euery day of our life that wee may know that there is no day of our life wherein this prayer in effect is not to be made no day wherein we pray not for our daily bread euen all necessaries for this present life so is there no day in which we aske not and so in which we ought not to enioy it by faith I meane the forgiuenesse of our sinnes And if euery morning Gods mercies be renewed of which this is chiefe then we also must in the same manner imbrace them by faith as our owne and so partake them So that this bindeth the conscience also as the former that euery day the true Christian must be perswaded of the pardon of his sinnes and that no day he should loose his part in so great a treasure though it is to be feared that many good Christians enioy it not Neither indeed can this second rule be faithfully obserued and kept but it will cause all the other to be well looked too and regarded Bring we therefore our hearts daily to count it our treasure that so they may delight in it for where our treasure is there will they be also and then we haue well and wisely prouided for our selues in that day and our greatest toyle is ouer as they say for the whole day following And this will be done if as it is the greatest of all other so we resolue that none is greater with vs. To speake more largely of these pointes here is not my purpose for that they haue bene handled before in the first and third
Reue. 1.3 A proofe of negligent reading Two obseruations about reading The first The second The extraordinarie helpes to a true Christian life The first extraordinarie help is solemne thankesgiuing VVhat it is An example of it Ester 4.16 9.1 Ester 9.18 21. It is to be vsed according to the occasion Publikely Or priuatly Scriptures fit for it 1. Chron. 16.8 to 16. 29.10 to 15. The second extraordinarie helpe is fasting What it is 2. Chron. 20.6 Dan. 3.18 2. Cor. 12.9 2. Chron. 20.12.13.27.28 Cautions how to vse the helps mentioned in this treatise Haue them in high account Vse them not for fashion Vse them constantly If they waxe vnsauoury giue no place to such deceit but mone to God for the former grace This treatise is necessarily to be ioyned with the former The generall summe of this treatise Some good Christians thinke strange to be held in compasse euery day The end why this treatise was written Tit. 1.16 Note Few doe resolue to liue godly euery day Note Psal 84.10 Prou. 8.11.18 A simile Daily directing of our liues after Gods word is a safe and peaceable estate Matth. 11.29 The parts of this treatise foure The first reason consisting of proofes out of the word 1. Pet. 1.17 1. Pet. 4.2 Heb. 3.12 Luk. 1.75 Many if God be publikely worshipped on the sabboth looke no further Many of good hope thinke it not needefull to liue godly euery day Prou. 10.9 Gal. 6.16 Psal 119.9 VVhat is ment by this daily direction The proofe of the first part of the second reason namely That a certaine course of godlines is commaunded in the word Psal 119.9 The second part of the second reason namely that it must be brought into practise euery day Prou. 28.14 1. Tim. 5.10 Psal 119.97 Psal 71.15 â—â— Obiection Answere Act. 24.16 Act. 26.7 Psal 145.2 Prou. 6.22 The parts of a godly life to be practised daily In prosperitie 1. Thes 5.19 Lam. 3.23 In afflictions Two things required about afflictions Iam. 1.5 2. Chr. 20.3.4 Lam. 3.27 Psal 32.6.7 2. Sam. 15.26 First that we prepare our selues for them before they come Prou. 30.8 Second that we beare them rightly when they come Luk. 9.23 Deut. 33.12 Matth. 26.41 Helps to a godly life are to be vsed daily Prayer and praises Psal 55.16.17 119.164 Prou. 6.22 Watchfulnes Psal 119 97. Exhortation Heb. 3.13 Reading Iosh 1.8 How farre we are tied to them daily Publike hearing Pro. 8.33 Act. 2.46 The daunger that followes the neglecting of it Matth. 26.41 Heb. 3.13 2. Tim. 4.5 Prou. 28.13 Psal 32 6.7 Psal 91.11 2. Sam. 7.14 2. Chron. 16.9 Prou. 10.9 Psal 89.31 Matth. 13.25 Matth. 12.44 Iudg. 16.20 Psal 130.5 Psal 123.2 Prou. 4.23 Prou. 23.17 Heb. 3.12 Jllustration of the former matter by similitudes The first Psal 91.12 The second The third The fourth Prou. 10.9 Psal 89.32 The fift 2. Tim. 3.10 Gen. 5.22.23 Gen. 6.5 Heb. 3.2 The fift that daily direction is fittest to keepe vs well while we be well and to raise vs vp being fallen All good Christians being alike subiect to sinne must alike be fenced against it The sixt reason drawne from the ten commaundements being perpetuall A commaundement a perpetuall rule to worship God by daily And to liue with men daily The seuenth reason holines should be on all daies Gal. 4.10 Obiection Answere Col. 2.16 The eight reason drawne from our conuersation Phil. 3.20 Phil. 1.27 Obiection Answere Rom. 1.21 Note The second part of this fourth treatise A description of this daily direction Prou. 23.17 Mat. 26.41 Ephes 6.14 * Ephes 4.27 Act. 24.16 The third thing in this description is that our indeuour be heartie and constant The third part of the description Luk. 16.13 Col. 1.10 Heb. 13.18 The last points Obiect Answer Rom. 7. How the beleeuer should be enabled to keep the rules of direction Obiection Answer Although through infirmitie we come short yet much ease shall vve find in seruing God by following direct 2 Pet. 1.4 Math. 26.41 Math. 6.13 Iam. 4.7 Ephes 6.14 2. Cor. 10.4 1. Ioh. 4.4 Ioh. 14.17 1. Cor. 10.13 The prerogatiues of a Christian 2. Cor. 12.9 Note Ioh. 14.23 Reu. 3.20 Psal 16 3. 1. Tim. 4.16 Note Note Math 6.33 Ioh 15.10 Habac. 2.4 Heb. 11.13 Gal. 2.20 The first point of the daily direction Humiliation for sinne Ephes 4.26 Iob. 1.5 Psal 6.6 The second point Forgiuenesse of sinne Act. 2.38 Hos 14.2.3 Ioh. 15.9 Peti â— Lamen 3.23 The third point Preparation and arming of our hearts against euill readie to good Heb. 3.12 * Deut. 5.29 Mat. 22.37 Prou. 4.18 The 4. Flee euill 5. Follow good Deut. 5.29 A godly life daily consisteth not onely in the exercises of religion VVe may serue God in our ordinarie and meanest works The man in his The vvoman in hers Prou 3â— They must be done by faith Not for carnall respects Committing the successe to God Auoiding the common sinnes that prophane ones ioyne vvith them Men disgrace and marre their lavvfull callings by their sinnes The true Christian only may and ought to be mery at his vvorke Deut 12.18 Deut. 28.46 Ephes 5.19 Philip. 1.27 Eccles 9.10 1. Cor. 10.31 Heb. 12.14 The sixt point Thankfulnesse Lament 3.23 Psal 118.7 1. Thes 5.18 The seuenth point VVatch and pray 1. Thes 5.17 The eight Peace 2. Co. 1.12 Rom. 5.1 Phil. 4.4 1. Thes 5.16 Aduertisement to the Reader about the direction VVhat the beleeuer is to vnderstand by the direction Note Heb. 10.35 and cast not away our confidence Flowers for a Christian to smell on The vnruly heart the chiefest trouble that a man hath Some fruit of it Daily directioÌ„ the chiefe remedie against it Some Christians say what may be said will go no further in practise of religion then they be already Reu. 3.17 The wicked shall waxe vvorse Incouragement to the teachable A bewailing of them vvho rest in their state not seeking to be bettered 1. Thes 4.3 The flâ—sh will spurne against daily direction Follow one of these rules throughly and all the other vvill be familiar Obiection Answer Obiection Answer Pro. 4.23 No rule is nor can be giuen what outward vvorkes are to be done daily seeing they are variable and infinite The first outward dutie To awake with God The same more fully The second outward dutie Morning prayer Hos 14.2 The same more fully Hos 14.4 Psal 111. 116.1 The third Our calling The same The fourth The right vse of companie The same The fift Solitarinesse The same The sixt Prosperitie The same Amos. 3.2 Iohn 15.9 1. King 3. * Psal 37.36 Luk. 12.18.20 The seuenth Afflâ—ctions The same Lam. 3.33 1. Cor. 11.31 Iam. 1.2 1. Pet. 1.6 Rom. 5.5 The eighth Family exercises The same The ninth A viewing of the day at our lying downe The same Heb. 11.13 Againe the daily direction is described Note The third part of this fourth treatise Note The daily directing of our selues a great gaine to vs. Many things to hinder
but this which I say is the lesse beleeued and regarded seeing many and those as great sinners as most others are as merie or at least as farre from any wound or sting of conscience as any which a man would thinke were not like to be if they were in such depth of miserie Let them know they haue little to take comfort in that for as I haue said this is so with some because they neither know nor beleeue this but they lie in ignorance and vnbeliefe and therefore neither suspect nor feare any such thing and so it is with all the world vntill they haue knowledge by the law and Paul sheweth that it was so with him till the law reuealed it to him for so he saith Rom. 7.8 I once was aliue before the Lawe that is I thought myselfe in most perfect safetie euen through this ignorance I say and vnbeliefe it is that this which I haue sayd lieth as dead and not a man of a thousand dreameth of or is feared with any such matter And this is furthered by the vnskilfulnesse and carelesnesse of the Ministers who as the Lords watchmen should awake their people out of their deepe and deadly sleepe when they yet haue oft-times healed the hurt of the daughter of Gods people with sweete words saying peace peace when there is no peace Ierem. 6.14 For with such as by the loue and labour of their faithfull teachers haue been wisely plied and followed it may be seene to be otherwise and there ye may find many though all take not good thereby which haue knowledge of and beleeue these things which bewrayeth the blindnes and bondage of the rest almost the whole world who would laugh out and mocke at this doctrine and make al beleeue that there is no such matter But I haue bin long in this I will now proceede to the next point and shew further how God worketh in him whom he will saue when he hath brought him thus farre The second worke they consult in this case what to doe AFter that he seeth by the doctrine which hee hath heard how the case standeth with him namely that he is guiltie before God of eternall punishment and wrath and seeth not how to escape the same hanging ouer him the Lord directeth him and guideth his heart to enter into further consideration with himselfe of and about his present estate and consulteth what to doe in that his extremitie Neither doth he this lightly or houerly as many after he hath heard the necessitie of that dutie taught him and the same earnestly vrged vnto him but mindeth it seriously and goeth about it as a matter of life and death That God thus moueth him to deliberate in so weightie and doubtfull a case no man neede to call it into question when nothing is well done without it in earthly matters of any moment where the wit of man is the chiefe or only agent and dealer For we know that rashnes doth nothing well how much more then may we think that God will not suffer him whom he meaneth to bring to so great honour as the assured hope of saluation is to goe about it without due regard and consideration especially he dealing by ordinary meanes where they may be had and come by But that he entreth into consultation what to doe it is euident by that the Prophet Ieremy saith with a vehement complaint when the people were called to repentance and the Prophet waited to see what fruit should follow that there was none that said What haue I done that is none entred into consultation about the matter Therefore it is said that the prodigall sonne who resembleth most rightly the sinner and in his returning home to his father resembleth the penitent sinner in turning to God that he did before that come to himselfe and say How many hired seruants in my fathers house haue bread enough and I die for hunger Which what other thing was it then to consider and deliberate what he were best to doe And the Steward questioning with himselfe what to doe when hee was warned to giue an account of his stewardship doth plainly teach this Besides all that hath been said if the godly who had fallen could not repent before they remembred and considered their fall and from whom they were fallen as we reade of the Church of Ephesus and Peter before he wept bitterly remembred the words of Iesus and how he had transgressed against them Vpon all these considerations let vs not doubt but that God draweth his to consult about their estate what they should doe being in anguish and distresse of mind And that they may looke for little good to come of their casting downe and sorrow which by the law is conceiued in them if they doe not in the most serious manner as they be able and as the case requireth thinke and deliberate about it And therfore they whom God watcheth ouer if they be not able to counsel themselues yet the Lord guides them to aske counsell of others as the forementioned example in the Acts and of the woman of Samaria doth teach And in what manner hee doth this what thoughts he hath about the same is not hard to coniecture but euen as other in the same estate mentioned in the Scripture doe testifie namely what he is to doe and whether there bee any hope how hee was bewitched to come to that estate what he hath lost and depriued himselfe of in this his estrangement from God by following and seeking his owne will and foolish libertie he seeth an end is come of the cursed race which he hath runne and that little time which he hath yet remaining will also full soone be gone His delights iests merrie conceits dreames and vaine hope that hee had of long life of promotion increase of riches of good cheere with his companions or such like alas they are gone he is ashamed to thinke what deceiueable pleasures they were And as for safetie and sound peace he seeth how farre off from them he is He seeth that his former life will be called to an account and is alreadie And although he thinketh of delaies excuses or other vaine shifts and deceiuing of himselfe yet he seeth that these cannot put away the deadly remembrance of his wofull estate especially when hee considereth that God will not be mocked nor his word be frustrate which hath bewraied his miserie He will therefore consult no longer with flesh and bloud as he hath done but putteth away all fleshly and carnall shifts and holds and by Gods gracious direction taketh counsell by the knowledge that hee hath and considereth that no man can come to Christ if the heauenly father draw him not by his spirit And therefore although the sorrow of hypocrites vanisheth away and commeth to nothing yet by Gods gracious working in him it becommeth an occasion of humbling and breaking of heart vnto him and of much other good as
wise as they will be sure that none of them shall doe them good For rather then they would haue nothing to except against them if they cannot finde those accusations that are iust they are content with any shew why they should refuse to bee counselled and perswaded by them And therefore if they be old they say they dote and know not what they say if they be yong they haue no iudgement nor experience if they be wealthie then they are couetous if poore then base and contemptible if they be maried they can not follow their callings but the world if vnmaried then they liue suspiciously And thus to say no more it is fearefull to see how little the people in one respect or other are seasoned with the sweete fruite of the Ministerie and therefore if ye feare God regard your owne welfare and peace and will not come to iudgement imbrace the Ministery reuerently as Gods message and the greatest and most lets of faith are remoued Thus I hauing set downe these lets which doe chiefly hold from faith both on the Ministers part and the peoples and hauing said somewhat to both in way of exhortation seeing out of these two kinds of men God chuseth out his elect I conclude that there are many lets from faith but yet withall it may be seene that there is apparant remedie to be found against them as I haue said and how subtilly soeuer the diuell bewitcheth and holdeth men backe by them yet the Scripture offereth greater grace by the which they may breake through all hindrances and discouragements which may keepe them from it if the Minister and people would make conscience of their duties CHAP. 7. What desire breedes faith BVt seeing it were both long to stand in prescribing remedie against all these lets and the way for all hath been set downe to come by faith alreadie I will therefore briefly stirre vp and aduise such as are in good way and haue made some good entrance that they may see what to take heede of and what to imbrace and to seeke faith by the meanes and in the manner which before I haue set downe and a little to strengthen them after they haue attained to any true measure of it Wherein it is to be marked because I before highly commended a good desire that a naked and bare desire of saluation now and then stirred vp in men is not to beleeue as many thinke although without any ground But seeing such as haue a desire sometime are they for the most part whom God doth make beleeuers for while men are voide of that there is little hope to be conceiued of them I will therefore shew for the helpe of them who doe anything looke after true happines what desire it ought to be and whereto it groweth if it be true and sincere that it may not deceiue them For we may finde many who haue sometime desired it earnestly and yet neuer obtained it as Balaam that a man could hardly haue shewed any difference betwixt their desiring of it and the desire of such as haue attained to it indeede for that instant But in time it hath appeared that it was but sudden or of short continuance and failed before it obtained that which it sought as by them who in the Gospell are said to haue ioyed in that which they desired to heare but it vanished whereas the desire of the other cannot be satisfied without it but mourneth and longeth for it and pineth for sorrow when any thing commeth in the way to weaken the hope which was conceiued of it till that bee remoued which hindred them from that benefit Therfore such must know that their desire which is sometime fleeting and somtime faint must become both feruent and constant as in the parable of the pearle may be seene That as soone as it was found the value of it being knowne of the skilfull Merchant he neuer rested till he had gotten it for his owne for wee must know that he who thus desireth it is forcibly drawne hereunto by God who hath shewed him his great neede of it and what he shall gaine by it and thereby hath prepared and made him fit to receiue it for otherwise if God draw not men to the valuing of it it is of no account with them Now further this desire if it be the worke of Gods spirit is strengthened hereby namely while hee prizeth and valueth it according to the worthines of it as farre as he is able that is to say thus that in his account it farre surmounteth and excelleth all the world with whatsoeuer is of account in it he esteemeth of it as a most pretious treasure to beleeue because hee knoweth that he which beleeueth is deare vnto God and shall be saued And so must faith and assurance of eternall life be valued indeed of him who shall finde the blessing of it for which cause S. Peter calleth it pretious faith Now who can esteeme thus of it as that it is better then all profit pleasure and preferment but he must needes thinke all his praying for it hearing the word which worketh it his questioning about it and his trauaile and labour in meditating of the promises whereby the spirit of God writeth it in the heart but he I say must needes thinke all his paines well bestowed in seeking it yea and infinitly recompenced though he hath long waited the Lords leisure for the enioying of it Al which meanes another man thinketh very needlesse and that it is meere follie to make all this adoe to come by it and yet he will say it is better then the world also but he can content himselfe when he hath heard the promise without any setting of his desire in it to wash away all with a word of course that he hopeth to be saued by Iesus Christ as well as other Which slight esteeming of it is too cleere a token how farre hee is from it Now who seeth not the difference betwixt these two to be this that the one is led by the spirit of God whereby the father of heauen doth reueale this secret mysterie of faith to him and doth wonderfully draw his heart vnto it the other is led by fleshly reason as his guide which is the greatest enemie to this worke For our reason thinketh it vnnecessarie to set more by that which we cannot see with carnal eyes then by that which we haue in present possession and see it handle it enioy and vse it therefore no man doing thus is led by the spirit of God which assureth him who is led by it that God hauing promised glorie greater then the world though hee seeth it not he shall finde no lesse then is promised therefore he setteth more by it then by all things here before his eyes And this is the way to beleeue in God indeede though wee see him not that by this our confidence in him wee may haue ioy and
thereon in such wise that he dares ieopard his soule vpon the truth and doctrine of them euen as he is to looke for saluation only by our Lord Iesus Christ euer counting that for sinne which shall be found to iarre or iangle with the same either in his heart or life But though all who haue hope to be saued should doe this yet it is manifest they doe not They make not conscience of many sinnes they looke not to many promises they feare not many threats all which doe much testifie against them that they be not so well fenced as they might be and by meanes hereof they holde euen the promise of saluation it selfe more weakely And this commeth to passe the more commonly that they be no better stablished and rooted in the truth to beleeue it because these things as they be worthiest and most excellent so they be not plainely soundly and thoroughly beaten into the people and that againe and againe till they that are willing haue them for their owne And another cause is for that the people who haue some taste of this doctrine namely how they should ioyne good life with their faith take not paine when they haue been well taught them to call them to minde and digest them onely they haue pieces and fragments of many good points but rarely it shall be found that one Christian among many groweth to see this which I now speake of by teaching much lesse hath it in vse and practise for his owne that is to giue credit to one part of the word as well as to another and not euery one to take that which liketh him And therefore when they haue some work of true faith in them yet they see not how to set vpon repentance and a godly life how to begin and how to proceede therein but are off and on now forward then backward and scarcely at any time setled and staied the which although it be so in great part through their owne weaknes yet is it also in respect of their ignorance I speake of the better sort of people and such as haue receiued the first fruites of the spirit Whereas if they were perswaded that they ought to make conscience of all sound doctrine that they heare and to giue assent to euery part of the word of God and submit themselues thereto promises threats and commandements they should hold more firmely the perswasion of their saluation and also be better prepared how to flie euill and how to doe dutie and how to trust God in all kindes of his promises Therefore it is said to the Hebrues To vs was the Gospell preached as also vnto them but the word that they heard profited not them because it was not mixed with faith in those that heard it Againe Without faith it is impossible to please God With the which agreeth that which is written by S. Paul to the Romanes Whatsoeuer is not of faith is sinne that is whatsoeuer we doe not being perswaded in our consciences that we please God in doing of it we sinne against him Now then when our iudgements be not setled in this doctrine and truth and consequently we follow no such rule in our actions must wee not needes wander vp and downe the more vnprofitably and heauily or when we be at the best must we not needs be doubtfull and vncertaine whether wee please God or no whereas our chiefe care should be least we doe any thing which might crase or cracke our faith especially when it is tender and weake and like the bruised reede which is easily broken Therefore if any beleeue to be saued let them beleeue also that they shall be sanctified for with one and the same faith we beleeue both and that they shall receiue grace from God to bring foorth fruites of amendment of life and that they shall be made able by him through the hearing of the holie Scriptures to cast off their old conuersation This faith much auaileth to the furthering of the deare children of God in a godly course euen at their first comming vnto God as it doth alwaies after to liue by it And although God by the same spirit regenerateth them by the which he assureth them of their adoption yet is it wrought in them much more hardly and in greater feare when they doe not first know and be perswaded in their iudgements that it shall be so And though it can be but weake in any at their first conuersion to God yet shall they sooner wade through their doubts and grow out of their feare if they haue this faith as a foundation to vphold them and incourage them to goe about it But otherwise they shall faint and feare oft times and be without hope nothing is more cleere then this if we obserue it in weake christians And thus must they be perswaded also concerning all blessing good successe deliuerance out of troubles or patience and meekenes to beare them as well as to beleeue the forgiuenes of sinnes and finally whatsoeuer God saith in his word either the forbidding of any sinne or the requiring of any dutie they are bound to beleeue it as the truth of God to depend vpon it and to be built vpon it and to trust him vpon his bare word and to suffer themselues to be led by it and that because it is his word hauing in them alwaies a setled purpose to doe so and this is called by the Apostle the obedience of faith For they must be resolued of this that to whom God giues Christ to them also he giues all things needfull for this life and the life to come in and by Christ And thus Noah did not only beleeue that he was made heire of righteousnesse but also that he and certaine of his household should be saued in the flood and Abraham likewise beleeued not only that he was iustified but also went to a place which he knew not only seeing God commaunded and abode in the land of promise as in a strange countrey and beleeued that he should haue a sonne in his olde age And they who beleeued among the Israelites in the Sauiour which was to come of whom Moses though darkely had taught before the same beleeued other promises as that the walles of Iericho should fall downe after they had bin compassed about seuen daies Many other such examples who shewed themselues not only to beleeue the promise of forgiuenes of sinnes and of eternall life but also other temporall promises yea and precepts also and threats which God had set downe in his word very profitable for vs to this purpose many such I say both thoroughout the Scriptures and namely in that eleuenth chapter to the Hebrues are set downe vnto vs. And this generall faith so called for that it giueth assent and credit to the word of God in the elect as well to one part as to another with an honest heart ready to
the mind I say with so deepe griefe through some great discommoditie sustained that in long space it is not quiet and at libertie to serue God any way againe And seeing God requireth to be honoured of vs in al things euen in these earthly as well as spirituall therefore we must not think it pleaseth him whē any man shall through zeale without knowledge doe that at one time which shall quench zeale for want of wise heed taking for many times after but if any man will hereby let loose y e bridle any thing the more to worldlines let him know that he hath frō hence no such liberty Now to returne if any through necessarie lets shall be constrained to let passe this dutie of meditation hereby let it appeare to haue been necessarie and without his fault if hee supplie this dutie after his necessarie labour ended and take heede that in no wise it be omitted altogether vnlesse hee can be assured with peace that God in the omitting of it hath been remembred some other way And so I say of the hindrance which commeth by want of conuenient place that must be done which may most conueniently seeing there is nothing gained by neglecting that dutie in the doing whereof standeth our peace and welfare And thus much of the lets which hinder altogether from meditating about our estate that wee may be the fitter thereby vnto prayer and good life The other le ts are such as hinder vs from the good and profitable vse of it when we breake through the three former and these may rightly be called abuses of it and are two which in few words I set downe thus The first is a commonnes or customarines in it when we through perswasion that it must be continued doe it houerly and sleightly and so make a ceremonie of it not so much looking how our hearts are well affected in and by it as that we may not bee iustly charged for omitting it Which sinne is easily and soone committed in priuate prayer also and such like good exercises when our mindes are not holden with a taking delight in them and hereof it is that all the seruing and worshipping of God is with the most but onely for fashion of all which it is said by God in the Prophet In vaine doe they worship me The second is when although wee bee desirous to vse it and that for our helpe and edifying yet our heads are so full of trifling and wandring phantasies or worldly matters that wee cannot minde those heauenly things which are so contrarie to them And from hence ariseth a wearines of it an hastning to more libertie that our hearts may raunge where they list which is that which they most of all desire And although through the very corruption of nature the best of Gods children doe complaine that they doe not the good they would and therefore not this good sometimes notwithstanding they mislike that it should bee so and resist it yet the especiall cause of this vnsauourie wearisome and vntoward taking in hand or setting vpon so holy and heauenly a part of Gods worship is another besides this that is to say the letting loose of our hearts all the day as I haue had occasion to say in another place disordredly without watching ouer them and calling them backe from such endlesse rouings that they may not forget God but bee held within holie compasse wheresoeuer we become or whatsoeuer we goe about for there must not be in vs at any time an euill heart Euen this I say is the cause why we cannot haue our hearts at commandement in meditation and prayer to attend vpon God reuerently when we would For when wee haue at our pleasure giuen them scope through the day to fasten their liking where they haue desire it hath been hard for vs to weane them from it when we would And whiles we will be at this point it will neuer bee better with vs in our meditation no although God hath appointed the same to be an especiall helpe to the well framing of our liues and that our minds be brought into an heauenly estate thereby if we would frequent it yea although we appoint some especiall time thereunto yet shall we be turned from musing on good things to wandring and shall hardly fasten on any good matter hauing yet certaine principall points concerning our estate to set vs on work therein so many trifling phantasies and dreames shall swimme in our braine to hold out better And till these by little and little be dried vp with the flame of heauenly and feruent affections vnsually possessing our hearts in stead of them it will neuer be otherwise with vs but worse and worse And it is a thing to be wondred at that seeing none of our actions any day can be well done when our hearts are not good and so preserued and kept which without circumspect care and watch ouer them cannot be it may be wondred at I say that wee should yet bee secure and negligent about the keeping of them from such daunger to our selues and others as we know will thereby insue Therefore as the Lord by his Prophets hath cried out against the people in sundrie ages that they perished because they would not vnderstand nor at all consider their estate and as there shall be an end of their deceiueable delights although they cannot be brought to thinke of their end and account so hee speaketh as plainly and hath done from time to time of this that although in the world we shall haue tribulation euen we whom God hath chosen out of the world yet seeing we are strangers here we cannot neither may we place our hearts delight and felicitie here but our chiefest comfort must be to haue daily communion with God and to haue our conuersation in heauen with him vnto the which meditation is a singular helpe and what waightie matters soeuer we be busied about yet to remember our maker in them all that he be pleased and trusted in of vs. And in that many euen of Gods seruants doe through their corrupt nature loath this heauenly Manna I meane to be oft and daily in musing on the things which concerne their peace and haue their teeth set on edge with the deceitfull pleasures of worldly men who know no better euen this I say though there were no other thing doth cause that they inioy not the tenth part of the priuiledges and liberties which God hath prouided for them in this their pilgrimage Neither can any thing if it be weighed be lesse tolerable in the sight of almightie God then whereas he hath giuen vs his Scriptures which tell vs his minde and therefore teach vs how we may commune with his maiestie and for our behoofe hath giuen vs an earnest charge to ponder them in our heart to haue them in minde to make them the matter of our cogitation delight talke and practise
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
desire is in them euen when they are at the weakest as the young infant crieth for nourishment So that none shall need to feare that they be pressed sore by offering them this being euen that which they most desire and long for The seede doth no more naturally desire to pricke vp out of the ground and so giue hope of an haruest though it be held backe by stormes and cold then the young Christian doth desire to be holpen forward in the forementioned graces and cloathed with them as he is able to reach to them And what other thing is this then to desire to be well armed to the end that God may be daily honoured and obeyed of him and he himselfe may prosper and keepe his soule in safetie True it is he is not setled herein to his contentation and who marueileth at it hath not the young child and tender plant their season to grow vp in but when they shoote foorth and flourish as they may doe for their time will not all say that they prosper though they haue their wintring as well as their sommering time So it is with the beloued though weake Christians and children of God who although they haue many discouragements and hindrances as the stormie cold is to the young plants and many sore doubts feares discomforts as nippings of their growing by the diuell and their owne strong reliques of their corruptions yet do they being rooted in good ground and well watred and weathered as there is none to the armour which Gods word teacheth grow vp and prosper as the Lords plants But it may be that some beholding diuers zealous and godly Christians for in respect of the common sort they may so be accounted who haue bin both pricked in conscience for their sin and seemed to haue receiued comfort and to be earnest louers of the word and the greatest bringers on of others to religion in many places who yet seeme not to be thus armed against sinne therefore much lesse new borne babes in Christianitie are fit to bee vrged with it to this I say what effects of the Ministerie such haue had it skilleth not neither how they haue been affected by hearing the word nor with what zeale they professe it and therefore no good reason that if such haue not had vse of it therefore that weake Christians should not be forced thereunto For it hath been prooued that the weakest if they be the Lords doe desire it and therefore the other in what account soeuer they goe if they doe not so but can thinke themselues in case good enough without it are hereby brought into suspition of bastardie and that they are not the Lords though some things worthie commendation may be in them more then in many others Neither ought this which I say seeme straunge for both in Scripture and in experience many haue shined as lights for a season and in shew of zeale and godly life haue been both of the Ministers and people in account aboue the most who for all this haue shamefully fallen from their first loue such as it seemed sometime to be And therfore no marueile though this vrging of the Christian armour doe not sauour greatly to them which yet is sauourie to the new borne in Gods household But of those men which haue seemed forwarder then they are I haue here no fit place to deale further with them onely let them consider what daunger it carrieth with it to haue been in likelihood of goodnes and now not to be and whether this be with the righteous to shine daily more and more as the light doth vnto the perfect day I conclude that which I propounded to answere that the putting on the armour of a Christian is not too strong meate for the yongest that is nourished vp in Gods house nor too weightie a burden to lay vpon them but the very same which of all other things they most desire as they can discerne it that they may more fruitfully and cheerefully serue God thereby CHAP. 9. Of our owne experience and what a speciall helpe it is to the leading of a godly life Also of the vse of companie and family exercises I Haue shewed how the forementioned three priuate helps watchfulnes meditation and the Christian armour are singular furtherances of vs to a godly life Now I should passe to the next that is to the vse of companie by conference But I must here stay a while to lay foorth the benefit of experience which I had done in handling the doctrine of the Christian armour seeing it belongeth to one part of it but I could not conueniently speake of it there but as I haue done briefly least among all the parts of the armour which I haue described in a short manner this which is but a branch of one of them should haue been discoursed of more largely then all they together which I did not thinke expedient Now therfore of this our experience as it shall be fit for the present purpose namely what an helpe it is to confirme vs in faith and obedience which shall bee prooued after that I haue shewed what it is and how farre it reacheth Now it is a branch of that part of the armour which is called the sword of the spirit that is the word of God and that knowledge which we learne by proofe and triall for the bettering of vs. I call it a branch of it seeing there is another besides it and I say it is the knowledge which wee gather by proofe seeing the other is that which men get out of the letter of the Scripture onely and so haue it but by rule For by the word of God we learne both and that such knowledge doth better vs shall appeare afterwards Now if wee will see more cleerely what this experience is consider of it after this manner Compare it with experimentall knowledge in all trades and sciences what a difference there is betwixt it and bare and naked skill in the same without experience So it shall the better appeare what this is in matters which are heauenly and spirituall in respect of the bare knowledge that men haue by rule or instruction onely He that hath been trained vp in an occupation it may be hee hath got knowledge and skill in his science or trade but he is not able to vse it to the best aduantage and his owne greatest profit neither how where and when to buy and to sell and how to dispose of all things that hee may not decay and grow behind hand but thriue and prosper These I say and such like he is ignorant in and all for want of experience All which he that hath been exercised in and acquainted with is able to doe as God shall see good to blesse him in the same Euen so it is in the spirituall trade For a man that hath bin taught soundly and plainly out of the word of God catechized in the principall points of
which God hath giuen them And therefore at this stay they keepe and will not be drawne from it till God bewray to them more clearely the diuels subtiltie in holding them there and what they haue lost by the hote maintaining of their vaine liberties that which they lose for them being far more precious and how for want of daily and more heartie embracing of these good meanes they are driuen by experience to see and confesse that they were kept long in bondage If therefore through our neglect of these we be otherwise fallen into Sathans hands then we were wont there is no other remedie but that we beare our punishment for a season euen heauinesse and reproch because we haue sinned but although we haue thus fallen yet let vs rise againe and that betimes for he hath smitten vs and he will heale vs. Let vs not harden our harts against God when he hath so iustly chastised vs but as humble children let euery of vs say My father my father we are ashamed that we haue turned aside from thee for why should we prouoke our God any while after wee once see his frowning face beginning to arise vpon vs we being his sonnes and daughters vnlesse we thinke it a small thing to haue him frowne vpon vs I stand the longer in this point because I haue experience by many how hardly they dare or can be perswaded to craue pardon with confidence after that they haue bene caried by their rebellious hearts to offend in somewhat which they knew to displease him Of whose weakenesse regard must be had and for such especially haue I taken this labour in hand though I know that for such as haue experience lesse might haue serued And yet whose case soeuer it shall be of vs all in triall we shall find it no easie matter after carelesse or wilfull offending of God to haue immediatly vpon the sight thereof relenting and tender-hartednesse and when we durst a litle while before prouoke him so soone after to be bold to beleeue in him that euen that so great a trecherie shall be pardoned for canst thou beleeue forgiuenesse of thy sinne who beleeuest not that thou must forsake sinne No no relenting commeth not by and by in the best who haue thus offended God but hardnesse of heart till after awhile when there hath bene a considering of the matter and of the state in which they are that so they may waxe ashamed of their so great vnkindnesse But otherwise where there is boldnesse in sinning there is no strength in beleeuing Thankes be vnto God for his vnspeakeable mercie that many of these times fall not out to his deare seruants who are resolutely prepared to stand vpon their watch for it is an heauie worke when that betideth vs and they who see not this see litle in the mysterie of godlinesse And as I would haue my good brethren farre from lying still and abiding in vnbeliefe at such a time when they haue cast themselues into it by their owne default so yet to let all bold presumers vpon God and abusers of his mercie vnderstand that Gods bountifulnesse is not set foorth in the Scriptures to adde drunkennesse to thirst in men and to giue them libertie to sinne who are alreadie too forward that way this I say That as the people of Israel perceiuing God to be iustly displeased with them for their trespasse of the calfe and therefore remouing the tabernacle where his presence was a farre off from them and their tents they durst not presume to go to the tabernacle to seeke the Lord who in displeasure was departing from them but they sought him a farre off that is standing in their tent doore and worshipping so let those who see their shame and nakednesse by sinning against God blush and be ashamed yet because he neuer taketh away his louing kindnesse from those whom he loueth let them shew themselues as guiltie persons though at the first afarre off and with much difficultie to seeke vnto him that they may be receiued againe And thus I haue made mention of the first let which hindreth from godly life euen the want of daily direction to serue God by and haue shewed how Sathan holdeth Christians in daungerous vnprofitablenes by keeping them vnsetled in a godly course and withall haue set downe some helpe against the same CHAP. 6. Of another let The leauing our first loue NOW followeth the second let in this first sort that is that many such as do hold on in some Christian course do yet lose and fall from their first loue not for a short time as they before mentioned but euen for years dayes as they say whē yet they hauing once receiued it of the Lord at their first effectuall calling and conuersion it ought to grow vp with them and accompanie them throughout their life to make euery part of it more sweet and comfortable And great reason there is why it should be so for if we be truly conuerted vnto God the longer that we haue bene trained vp in his house which is the militant Church and tasted of the diet of his seruants how good it is in comparison of any other the more we had need to take liking of his seruice and with all chearefulnesse to liue in it afterwards which at our first entrance we saw so great cause to like and approue of In so much that although wee shall haue strong perswasions to waxe wearie and slouthfull therein yet there are many more and greater considerations to moue vs to constancie and good liking in the same But that it may the better be seene what our first loue is I will in fewe words lay foorth the same We are to know therefore that when God first called vs from darknesse to light and from vnder Sathans tyrannie and feare of hell to see our selues deliuered from them which we saw were by our sinne due vnto vs and that yet for all that he would pardon our sins receiue vs graciously and loue vs freely whereas before we were his enemies this astonished vs and after due consideration inflamed our hearts and caused vs to admire this kindnesse of his and to esteeme and preferre it before all pleasures and to haue our hearts knit to him for it for this loue of his constrained vs to loue him most feruently and dearely againe Which our Sauiour Christ knowing well asked of Peter in that case if he loued him not more then the rest euen as Dauid also calling the same to mind brake out into these wordes saying I loue the Lord because in the sorrowes of death he heard and deliuered me Thus when we first saw the exceeding loue of God and Christ to vs we could not I say but loue him sensibly and heartily and therefore our brethren and so his word and Ministers that brought vs tidings of it for we no sooner beleeued but faith that worketh by loue
and if we did wisely shunne the sinnes which by riches we are prouoked vnto as needlesse spending and nigardly sparing and their affinities and take benefite to our soules and by more religiousnesse looke after the life to come we should bind this sinne in bands and chaines which will otherwise breake our hearts with griefe and drowne both soules and bodies in vtter destruction And the poore whom in this argument I haue litle mentioned who are not therefore free from couetousnesse though they haue no great store of riches shall best testifie that they be not as the most of their condition tainted with this sin if they hold fast innocency contentation yea thanksgiuing that is if they hurt not others by ill seeking goods but be content with their estate though it be meane and thankefull to God for it seeing they deserue not euen the poorest estate For of both this may be sayd If their conuersation be in heauen that is gouerned by heauenly rules then may they well go through their dealings on the earth And seeing the snare is in vaine set for that which hath wings therefore they flying and mounting with the wings of watching meditation and prayer ouer the snares which are layd for them shall safely auoid the deceipts of him who seeketh to intrap them And this be sayd of the remedies against worldlinesse and couetousnesse the reasons follow briefly which should disswade vs from the same The first is seeing we cannot inioy them long but either they shall be taken from vs or we from them and yet this short time is also vncertaine as in the parable of the steward is declared to whom it was sayd euen as it were vnlooked for Come giue an account of thy stewardship for thou mayest be no longer steward This is the slipperie estate of all things here below as by Scripture is proued all to be vanity and by experience which teacheth what alterations and changes there are euery where both by death and otherwise which while it is layd to heart and seriously thought on doth much quaile the pride of life in vs and therefore also will weane vs from the loue of the world and to the contempt of it The second reason is seeing the riches of this world are not our owne but borrowed as our Sauiour Christ saith If ye haue not bene faithfull in another mans goods who will giue you that which is yours where he likeneth them to things that a man borrowes of his neighbour Now we see that no man maketh reckoning of that which is another bodies as his goods substance if he valew his estate he counteth himselfe neuer the richer for that which he oweth and is euer about to pay it backe and the honester man will be the more carefull to restore it but to flourish and beare it out with another mans goods and occupie with them when they are required and called for it is neither the part of a wise man nor of one which loueth quietnesse and peace Now then for vs to busie our selues endlessely and griply about wealth as though it were our proper heritage when the owner is euery day calling for it what madnesse is it to be counted And yet if it were our owne it were the smaller riches godlinesse is the great and though we are occupied about many things yet that one is necessarie And if he that goeth to warre doth not intangle himselfe with the affaires of this life ought not we much more to be free from snaring of our selues with the goods of this world when neither they are our owne and when we are called to another maner of battell where they are sure to get no victory who are intangled in the world But these words mine and thine are so commonly in our mouths that we giue manifest proofe thereby that although we know that our goods be borowed yet we do not greatly remember or thinke vpon it and that we are tied with such loue and liking to them that we price them farre aboue those which are our owne proper goods indeed I meane knowledge and grace But let this be inough to the wise that for this very cause they should loue them litle because they be but borrowed The third reason which ought to perswade vs to vse the world soberly that so we may not be tainted with worldlinesse is this For that if we be not faithfull in this which is but litle in respect of the great and pretious treasures of saluation and happinesse we will not neither shall be faithfull in them but shall shew our selues not too meane as we beare the world in hand when we professe that we seeke eternall life by the Gospell preached but shall proue that all our prayers confessions of our sinnes and hearings are in vaine and that we shall be neuer the better for them And what a point of madnesse were that And yet our Sauiour affirmeth it to be so saying He that is faithfull in the least he is also faithfull in much and he that is vniust in the least is vniust also in much And who doth not see it to be so For he that will wound and trouble his conscience for a litle commoditie will he not much easilier do it for a greater and he that will ieopard his saluation for a penny will he not much more do it for a pound and he that will hazard it for a pound will he not do as much for an hundred Neither let any obiect this That some will indanger themselues by a great robberie who will not haue their hand in small pilfring For as that is no proofe of faithfulnesse in the persons so it cannot ouerthrow Christs words which cannot be resisted that is to say If a man will make shipwracke of conscience and credite for a small benefit he will do it much more for a greater A great and maine reason doubtlesse why a man should be true and trustie plaine and simple in and about worldly things and commit no vnrighteousnesse neither offer any iniurie to inrich himselfe thereby when that shall be an vtter discharging him of the fauour of God and a frustrating of all his hope of heauen and happinesse Therefore if we looke for any benefit by Christ any comfort by the Gospell and any communion with the Saints and in a word if we looke to reape any fruite of our holy profession looke we to it that we be reformed in this part of our conuersation and if we desire to vse well and rightly things spirituall which are the chiefest let vs not be loose or which is worse vnconscionable in these earthly things which are the meanest The fourth and last reason to perswade hereto is this that we shall giue an account as of other things which we haue done in our life whether they be good or bad so especially of our getting vsing and forgoing of our goods and commodities
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
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
wise to thinke the same of our owne afflictions and if we cannot easily be so perswaded as no man is for the most part we must be earnest with God and that oft and from time to time that our will may yeeld to Gods will and we may thinke that good for vs which he thinketh good And to the end we may bring our hearts to this let vs weigh to and fro what we can obiect against it why we need not submit our selues vnto God that when all our carnall reasons shall be answered as being to weake to preuaile with vs we may referre the whole course of our liues to be gouerned by him and what corrections soeuer he shall thinke meet for vs and to try vs with and for our benefit and to keepe vs from further hurt for he hath no worse end in chastising of vs that then we may remember in all things to be thankefull and take vp our crosse readily and welcome it seeing we know the end of it And let it not be thought much that I say He hath no worse end in afflicting vs for we ought to be perswaded throughly of this that the Lord our God louing vs he cannot intend our hurt in the least maner howsoeuer it shall please him to exercise vs. For we may be sure that he afflicteth not willingly nor at any time but when it is meet and expedient for vs and as our Sauiour said to his beloued Apostles of his bodily departing from them which was the greatest outward crosse that could befall them It is expedient that I goe away from you for otherwise the comforter cannot come vnto you so would he haue vs to thinke that if it were not for our troubles we should neuer haue such comfort as we haue which doth certainely follow the patient bearing of them And heere consider the causes why God sendeth them to his beloued ones which being knowen rightly weighed are of sufficient force to worke their great benefit comfort First that they may haue experience froÌ„ how many troubles he deliuereth theÌ„ and know after how to look for the like helpe in the like trouble secondly that they may haue proofe of their faith and patience which worketh vnspeakeable comfort thirdly that they may not be condemned with the world fourthly that by them as the body by physicke they may be purged from their sinfull drosse and feare him and fiftly that the Lord may thereby weane them from the world to the which they are so glued as a child is from the brest by bitter things which would not otherwise leaue it So that if we be thus taught of God learne this wisdome of him to beleeue that to these ends and of very loue and faithfulnesse he afflicteth vs whensoeuer he doth it we shall be sure to finde it so to our exceeding comfort And although for a while we be tried and therein may seeme to be neglected and forgotten of him when others shake off the Lords yoke and shunne the troubles by an euill conscience which he laieth vpon them yet when they shall after be plunged into dangers without recouery then shall ours be at an end and our reioicing neuer cease nor be taken from vs. Through this faith Dauid comforted himselfe in his God when wicked men consulted to take way his life Through this wisdome which I haue spoken of an inseparable companion of faith he said when his troubles were sore and great I haue held my peace because thou ô Lord haddest done it and that God was most louing vnto him for all that And so when by this wisdome and faith he had waited patiently on God he reaped experience and gladnesse as the fruite thereof which he himselfe expresseth in these words saying It is good for me ô Lord that I haue beene afflicted And the like speeches he vttered at sundry times in many of his psalmes which for breuity sake I omit whereby it may be gathered that from time to time he was thus vpholden in his troubles and therefore that he inioied this liberty and priuiledge in his life to finde his very crosses profitable and good vnto him The same may be said of Abraham both at many other times and namely when he left his owne countrey and his fathers house to goe to a place which God should shew him where he being a stranger had not a foot of ground to possesse yet hauing leasure to returne would not but waited vpon God to know his pleasuâ—â—â— which he would neuer haue done if he had not beene perswaded that the affliction was best for him which God did trie him with Ioseph had no other thing to vpholde him when he was solde put in prison and his feet pinned in the stocks And to be short if this trouble vs that although these woorthy seruants of God and many other had this wisedome to take their troubles aright and in such meeke maner that they seemed not greatly to trouble them yet we may not looke to do so to this end let the Apostles words direct and counsell vs he saith If any man want this wisdome let him aske it of God and it shall be giuen Loe he excepteth none which doe not except themselues of such as know what faith is and who are able to aske in faith as all the Lords may be bolde to do for he addeth But let him aske in faith And Whosoeuer shall call on the name of the Lord shall be saued for how can we call vpon him on whom we haue not beleeued So that if any such be destitute of this wisdome they may thanke themselues it is their owne fault But to satisfie some who I know are many which looking to the Apostles words that all turneth to the best to such as loue God and looke no further whereupon they conclude if God will haue our troubles turne to our good what need we take any further thought about the matter I answere They which beleeue that will not be carelesse in their afflictions how they be affected vnder them whether they lie downe blockishly and senselesly vnder them or whether they storme and be impatient in them but will do as Dauid did in all his troubles who laied them to heart and praied for grace to beare them and for deliuerance out of them though he was sure God would giue a good end of them euen as Daniel also did And if they behaue themselues wilfully carelesly or foolishly in them they shall see them turne to their exceeding hurt and vexation so farre is it off that they should reape good thereby they know not how For the Scripture which teacheth that afflictions are sent them for their good doth not profit them if it be not mixed with faith in them that heare it Heb. 4.2 But if they beleeue that Scripture to be written for them and applie it then they receiue their
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
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
reward 26 And lest I should be thought to say like to the Poets vaine More then the truth in praise therof and so should seeme to faine 27 Full many a thousand euen of them who haue their time ill spent And vnto vaine delights their yeres and all their strength haue lent 28 And haue not chose the better part in wisdome for to grow Haue cri'd out fearefully at length and said It hath beene so 29 All pleasure Folly they did call which heeretofore they found And sorrow'd that they had no part in that which was most sound 30 They haue cried out of idle life and of their youth mispent That to the reading of good bookes their hearts they haue not bent 31 For what though men should set themselues to seeke a pleasant life In all things ease and peace to finde and to be voide of strife 32. Full true it is that without this their pleasure is but paine Right soone it shall depart from them and sorrow come againe 33 Where are the mighty and the proud and flanting ones become Some 100 yeeres agone they died and such as had their roome 34 The rolls of kings and princes great and chronicles of late Record to vs full many a one who liu'd in pompe and state 35 A time they had their time is gone their glory is decaied And sinne to such as died not well a wofull hire is paide 36 And as for men of lower place whom better we did know Whose crowne was beauty ease and wealth and did in dainties flow 37 Behold it is with them as if they neuer heere had beene As if no pleasure or no pompe of theirs had once beene seene 38 And such as doe remaine as yet and liue as they haue done Shalt finde the same which they haue found when once their race is run 39 So that small cause there is we see this kinde of life to choose And for the same the sauour sweet of heauenly life to loose 40 But such as doe in wisdome ioy and take delight therein Shall haue with peace a place on earth and greater gaine shal win 41 Therefore mine owne desire shall be to take this for my part The water streames and pastures sweet of Gods word with my heart 42 And such as these few reasons may perswade vnto the same I wish them that which to my selfe at this that they may aime 43 Then happy we throughout our life what euer vs befall Thrice happy eke when we go hence and God vs home shall call 44 Let the words of my mouth please thee and thoughts of heart ô God And in the same continually let me make mine abode 45 As haue the daies of sorrow beene so may our comfort be That as we did not praise thee then so may we now praise thee A TABLE CONTEINING the summe and substance of the whole boooke in the principall points of it The first Treatise CHAP. 1. ASsurance of Saluation the ground of all Most men are deceiued about it Papists thinke it impossible Carnall Protestants thinke it easie Weake Christians full of doubting Three generall heads or parts of this Treatise Three branches of the first head CHAP. 2. MAn created happie fell into miserie Two parts of mans miserie The first His sinne Mans sinne what Euery part corrupted Vnderstanding conscience will Affections Conuersation Thoughts desires outward behauiour Mans best actions abhominable Few thinke it thus The second part of mans misery The curse Which bringeth all plagues After this life In this life The creatures cursed for mans cause Much more himselfe In all he takes in hand In his body diseases c. In his senses deafnesse In his friends and kindred c. He hath no right to any thing that he inioieth and shall be called to iudgement for it Men shift off this This curse is to all To harden the heart against it dangerous The curse vpon the soule To be giuen vp to vile lusts To be darkened in his vnderstanding Hastening to endlesse woe and not see it Hardnesse of heart Desperation madnesse c. Remedilesse feares c. Hell paines extreame easelesse endlesse The necessitie of this knowledge of mans miserie If this doctrine displease men they may thanke themselues The doctrine of the Gospel must go with this CHAP. 3. OF the knowledge of redemption and deliuerance It must be knowen as well as our misery Foure things to be considered in it 1. What it is and wherein it consisteth Merit ouerthrowne 2. By whom it is wrought 3. How it is reueiled 4. How it is receiued and imbraced Faith what How it is wrought CHAP. 4. KNowledge of our miserie and redemption necessarie to saluation They are most light who haue most cause to mourne The person that shall be saued beleeueth and applieth generall things particularly to himselfe Heereby the heart is troubled Few hearing the doctrine of miserie thinke it to be their owne case They are hardned and make it cōmon Their woe at the time of death Answer to such as would not haue the law preached The law is to be preached But not without the Gospell Effects and fruits of the law preached in the faithfull The ignorance of the law how dangerous Great fault in the minister that teacheth not the law Consultation the second worke Consultation necessarie Prooued Without it sorrow for sinne profiteth little They that cannot counsell themselues must aske The complaint of the penitent sinner What his thoughts are 1. About his owne estate 2. Concerning the minde of God towards him He is secretly vpholden by the promise Humiliation the third worke How necessarie it is What great fruit it brings A secret desire of forgiuenesse the fourth worke From what ground this ariseth Or what breedeth this desire Many are long ere they come to this point and the cause why How feruent this desire ought to be To the humbled soule the tidings of saluation most welcome til then little set by This desire continueth till the thing be obteined What staieth and vpholdeth him in this case He resolueth neuer to walke in his former estate and why How Sathan laboureth that men should not come to this point and by what meanes What hee is the better for this resoluing Confession and crauing of pardon the fifth worke How this is done How great a matter this is To forsake all for it and highly to price it the sixth worke Obiect 1. Can these or any thing that man doth be accepted without faith Answ Although none of these things be faith yet they are not without it We cannot discerne the very moment when faith is wrought Obiect 2. Must we thus prepare our selues to receiue faith Answ It is not in our power It is gods onely worke to doe it To apply Christ and his promise the seuenth worke God sealeth vp his promises to the beleeuer How the beleeuer reasoneth with himselfe He weigheth all things heereto belonging He seekes helpe of others How he groweth