Seven Treatises, Treatise 7

Seven Treatises · Treatise 7

p. 569THE SEVENTH TREATISE: OF THE OBIECTIONS BAND CAVILS WHICH may be brought againſt the doctrine before ſet downe; and an anſwere to them.

CHAP. 1. Of the ſumme and order of this Treatiſe.

CNOw that I hauehave ſet downe the ſumme of the matter which I tooke in hand, and hauehave ſhewed how it behoueth the people of God to be directed and guided daily vntounto the Chriſtian life, and what impediments are in the way to hinder from it, and priuiledges to incourage to it: I will now in the next and laſt place, as I appointed in the entrance, meet with the obiections and cauils which may ariſe from thence: that all the Lords inheritance may walke after that courſe more reſolutely and boldly; eſpecially when ſuch obiections as may trouble them, ſhall appeare to be but weake and vaine. As I Dnothing doubt, but whatſoeuer ſhew of reaſon may come in the way againſt it, ſhall be ſeene to be but the froth of mans braine, and carnall. And I likewiſe hope, that ſuch as ſhall be acquainted with the doctrine before ſet downe, ſhal not onelyonly be incouraged by theſe anſwers to practiſe it, but alſo inabled and perſwaded to continue therein till more light be giuen them for the well gouerning of themſelues, and that in a more perfect maner than I can ſet downe: in the meane ſeaſon, that this which I heere hauehave propounded, may helpe to direct the common ſort of Chriſtian people, as the godly learned hauehave bene taught of God to direct themſelues. For who knoweth not this, that euen many of Gods deare children doe and hauehave through ignorance and for want Eof direction, very dimly ſeene into the beauty of a godly life, and vncomfortablely gone about it, and hauehave made a meere toile of the ſeruice of God, which ſhould be the greateſt pleaſure? Therefore as it is not to be doubted, but that numbers will rebell againſt the doctrine which rangeth them within holie compaſſe, and will refuſe to be ſubiect to it; and that they which doe ſo, will frame their iudgement to their practiſe, to excuſe and defend that to be good which they doe; and beſides, there is no doubt, but that queſtions will ariſe in p. 570the weake beleeuers about it to trouble them: I will therefore (as I ſaid) in Fthis Treatiſe ſet my ſelfe againſt ſuch carnall reaſonings, anſwering the cauils and quarrels which they ſhall raiſe and bring for the defence of their euill liues againſt the former doctrine; and then remoue the obiections which weake (but yet teachable) Chriſtians would or ought to propound for their ſatisfying, before I end.

The order of this Treatiſe.And I will do it in this maner: Firſt, to anſwer them who obiect, that there is no need of any daily directing of vsus, as long as we hauehave the Scriptures; and therefore, neither this which is before ſet downe by me, nor any other, is of any vſe, or to any purpoſe: this I will anſwer in the next chapter. Then I will Gſhew the obiections and cauils of them, who ſay, that neither this nor any other like it, can be obſerued, that is, daily; and ſet downe their reaſons; and ſhew what great inconueniences they thinke would follow: and to theſe I will anſwer in the three next chapters. After both, I will mention ſundrie of the particular doubts, which are like to riſe in the minds of ſuch as are teachable and well diſpoſed Chriſtians, and arme them againſt the ſame; to the tenth chapter. And laſt of all, I will ſhut vp this Treatiſe and the whole booke: exhorting all the faithfull to make vſe of it; and the vnreformed, to repentance.

CHAP. 2. Of the firſt obiection: That their needs no direction daily beſides Gods word; and therefore this is needleſſe.

ANd firſt, if any doe maruell why I write any direction at all as though God had not ſet downe in the ſcripture a way for vsus all to walke in: to this I anſwere, That if that were a good reaſon why no helpe for mens weakeneſſe ſhould be ſet forth in writing, becauſe it is the ſame which is in the ſcripture; then it Iſhould follow with as great reaſon, that nothing ſhould be preached, becauſe all that which is preached (if we preach in the name and by the authority of God) is out of the ſcripture. But ſeeing there can be no doubt made of that, & therfore that both preaching & writing are ſingular gifts of God for the building vp of his church; & that al helps are not enough to hold vsus on ſtill in our Chriſtian courſe: therefore all men ſee that this doubt is ſoone anſwered, & will grant, that it is neceſſary to hauehave daily direction for our liues drawen out of the ſcriptures, though we hauehave them extant among vsus. This being ſo, I will proceed to ſhew the cauſe, why I hauehave taken in hand any ſuch thing in this booke: and will anſwere particular queſtions and obiections afterwards. I Khauehave conſidered,The cauſe why this worke was taken in hand. being conuerſant among the people, of whom, many hauehave receiued the goſpell gladly, what great wants and infirmities are among them: and as diuerſe of them conceiue and vnderſtand that which is taught them with much adoe; ſo they as hardly keepe it in memory, and therefore make the leſſe vſe of it. So that, although all things neceſſary to ſaluation and godlineſſe, be taught one time or other, where an ordinary miniſtery is; yet, as I p. 571Ahauehave good proofe, it muſt be a very long time to bring the moſt part, euen of the forwarder ſort, to be able to guide themſelues, and to lay together in one ſumme thoſe things, which hauehave beene taught them at many times: I did therefore indeauour my ſelfe, to lay before them a ſumme of that in one view, which they hauehave bene learning many yeeres: that they hauing the ſame brought into ſome eaſie and familiar kinde of order, may through the bleſſing of God finde helpe and eaſe by it.

And beſides, I hauehave knowen many of great forwardneſſe and ready to receiue any profitable leſſons,2. Theſ. 3.4.2 Thess 3:4 (euen as the Theſſolonians were) who hauing Blong wandered in ſorrowfulneſſe of heart, and found much vntowardneſſe in their life, hauehave complained bitterly; wiſhing moſt willingly,Many for want of direction, walke vnſetletly. that they might hauehave found ſome direction to lead them into their way, and to hold them conſtantly in the ſame. And this they hauehave done, for that they were ſo ſoone vnſetled and waxed looſe hearted in a ſmall time and ſhort ſpace, although a little before they felt themſelues in ſome good caſe, euen ready and willing to ſerue God: which men being directed how to keepe conſtant, ſhall not a little be eaſed. And if you will ſay, They may heare their preachers and ſo learne to ſtay themſelues: who doth not know, that they muſt proceed in their teaching as occaſion is offered by their text; which doth not fall out commonly ſuch or in Cſuch maner to be handled, that it ſatisfieth thoſe which be in this caſe, being parhaps but touched briefely? and though it doe ſomewhat comfort them which they heare, yet it abideth not by them, through forgetfulneſſe and other occaſions; and yet there are very many that neuer heare any ſuch thing taught them at all, or to very ſmall purpoſe: and therefore if ſuch may hauehave ſomewhat lying by them, to guide them in that their ſo great neceſſity, ſhall it not be (thinke we) great helpe and contentment to them?

Now if you aske,Men loth to open their griefs. why they doe not open their caſe and make their griefe knowen to their teachers: I ſay, ſome of them are aſhamed, ſome are affraid to ſhew their eſtate to others, the diuell holding them in ignorance and diſtruſt. DAgaine, many of their miniſters, to whom they may hauehave acceſſe, either for want of knowledge, or of experience, or both, are not able; and others of ill conſcience are not willing to reſolue them, nor ſtay their mindes, but wound and vex them with mocks & diſcouragements rather, (as the watchmen which Salomon ſpeaketh of (calling them fooles for medling with the ſcriptures: and this is the comfort which they finde at their hands. Theſe things when I hauehave weighed and thought vponupon, what light, eaſe of heart,Cant. 5.7. &. 3.3.Song 5:7Song 3:3 and conſolation many of Gods deare ſeruants hauehave beene depriued off for want of direction, and how many of them hauehave walked heauily and with hanging downe of the head; and all becauſe they hauehave ſeene their frailty great, felt their wants many and grieuous, Eand vtterly vnable, by that which they had learned, to carry forward themſelues in their Chriſtian courſe by reaſon of their ſo many diſcouragements, and the ſame not prouided againſt: I wiſhed moſt earneſtly that ſome ſuch thing might come forth, as might ſettle men more firmely in a Chriſtian eſtate, that ſuch as are willing, may be able alſo to direct themſelues in their daily cariage: which how greatly it may benefit them that hauehave a minde to pleaſe God, and how much more fit it may make them to profit by the daily p. 572teaching which is among them, (that I ſay nothing what good it may doe others) Fit is no hard thing to iudge and determine.

This direction may helpe others.Beſides this, ſuch as finde no want of it, becauſe they know not whether there be any eaſier way to guide them, then they already vnderſtand, there is no doubt but many of them, if there were any extant, would keepe a more ſound courſe in their liues then now they doe, hauing (I ſpeake of many of them) none other helpe then their publique teaching, which in many places is both ſeldome and ſlight.

And to ſpeake plainly, (if it be expedient to ſpeake thus: for the louelove of Gods people conſtraineth me) I hauehave my ſelfe languiſhed long,The Authors owne experience▪ (though not Gwithout Chriſt in the world, and therefore not altogether without flitting comfort) ſometimes to ſee ſuch vnſetledneſſe in my life, ſuch vncertainty in my waies, ſo oft propoſing greater proceeding and more conſtancy in that which is good, more exerciſe of my faith in praier, ofter reioycing in the Lord for the priuiledges which he hath granted to vsus. Many yeeres theſe and ſuch like hauehave beene my deſire, and longed after: but many alterations, diſapointments, vnſetlings of minde hauehave come, with no ſmall heauineſſe accompanying the ſame; vntill wofull experience draue me to tie vp mine affections ſhorter, and for better ſtay of my ſelfe, to draw ſomewhat according to my ſmall knowledge and experience out of my reading, to be a more certaine Hmaner of direction for me through the daie and weeke, which I may aime at: and if not ſo full and perfit, as it might be, and by ſome other might hauehave bene penned; at the leaſt, ſuch it is as Gods word doth lay out vntounto vsus, and ſuch as if men were as fit to profit by it, as it is fit to doe them good, it ſhould not be as it is with many well diſpoſed chriſtians. By the which whatſoeuer I hauehave attained vntounto, I will not ſay, but I dare warrant the carefull and faithfull obſeruer of it (the Lord being true of his word,Great gaine of the direction. who bleſſeth the meanes, which are vſed in ſimplicity) that his labour in the practiſe of it, ſhall be plentifully recompenced, yea his gaine by many degrees ſhall be greater then his trauel. This I ſay now, ſeeing by the importunity of many I hauehave made it cōmon to Iothers which I collected and gathered for mine owne vſe: and therefore I may be bold alſo to ſay, that whiles men doe ſerue God with ſome care, & being called home to repentance, doe deſire to ſet forth his glory, yet when they ſhall not propound to themſelues for this purpoſe, ſome certaine courſe daily to walke in, but goe on vncertainly, that is, one day giuing themſelues carefully to good duties, but an other day neglecting them, and following the occaſions thereof rather then reſolutely armed againſt the ſame;Hurt and loſſe for want of it. it both cauſeth great diſtraction and vnſetledneſſe in them, though otherwiſe good men, and bringeth much barrennes of heart, giueth more ſtrength to their corruption and more aduantage to the aduerſary, and therewithall depriueth them Kof much communion with the Lord and comfort thereby, and cauſeth that the godly life is not found and inioied of them in many points as it might be.

I hauehave ſpoken much of the priuiledges of a godly life, though no tongue of Angels can ſufficiently ſet out the ſame: yet many (no doubt) of good hope hauehave not found it ſo,Priuiledges not inioied without ſuch direction. for that they hauehave had but weake helpes to ſet them forward, in hauing their part in them, but are ignorant rather of the variety of p. 573Athe good things, which God hath prepared for them that louelove him, and therefore their faith and comfort are weake, when yet their diſcouragements and hinderances hauehave beene ſtrong and many. Theſe at ſome time hauehave felt the fauor of God ſhed into their harts, that they might not turne from him altogether: but if they hauehave not attained to ſome good order and ſetled courſe to direct themſelues by, they muſt needs taſt the more of the corruption of the world, be the more in ſubiection to their rebellious affections, and therefore the leſſe feele the benefit of a Godly life.

For from whence are there ſo many heauineſſes, complaints of vnſetlednes, Binconſtancy, yea & halting with God, but frō hence in great part, that they do quench the worke of Gods ſpirit in themſelues, & cannot tel how to quicken vp themſelues againe, nor to ariſe when they are fallen, & to return when they are gone out of the way, nor to guide themſelues from one duty to another?

I know that it is not the vertue, nor the power of outward meanes vſing, nor of any direction that can bring our liues in frame: but yet for al that,Not the bare meanes hauehave ſuch vertue. when they are reuerently and confidently vſed, God hath promiſed that it ſhall not be in vaine, but they ſhall auaile much to our benefit. What meant the Lord Ieſus elſe, to charge vsus to watch & pray, to heare and read? and the Apoſtle alſo, in the name of God to exhort vsus, whiles we are in this warfare of the world to Chauehave alwaies our compleat & full armour, & not to walke naked & hang that vponupon the wall, but that we ſhould daily gird it vntounto vsus, & ſuffer no day to paſſe in the which we ſhould walke without it? and to what other end tendeth this direction, which I am now occupied about? For if eueryevery day & oft in the day we looke not carefully that we be armed with it, let vsus looke for no other frō him who is our profeſſed enemy, (& as able to hurt vsus, as willing and watching for it) let vsus looke for no other (I ſay) but to be dangerouſly foiled,Foiled by ſathan without this armour. as many euē of the better ſort are, though ſome of them through ſpirituall ſlumber feele it not, neither perceiue it in a long time, till it pleaſe God to awake them.

But to returne to perſwade,Order is in all other things, and ſhould be in christian life moſt of all. that it is neceſſarie that Gods people ſhould Dbe daily holden within holy bounds: is it not prepoſterous and lamentable that we can ſay, that where no order is in any thing that is taken in hand, there is confuſion and danger; and yet, although there be none taken for the daily gouerning of a Chriſtian mans life out of Gods word, which without daily direction is ſooneſt out of order; yet there we ſuſpect not, neither feare any confuſion and danger? The husbandman cannot yeeld his rent, nor reape his yearely harueſt without his daily and continued labour: neither can the captaine mainteine warre againſt his enemie except he renue his band, and cauſe daily attendance to be giuen by the ſame, and neceſſary prouiſion to be in a readineſſe; and ſo I may ſay of the reſt. In like maner, the Chriſtian cannot Elooke to continue faithfull vntounto the end, if he ſet not himſelfe of purpoſe to continue daily his diligence in reſiſting his ſinne, and if he gather not daily ſtrength, by the continuance of ſome good meanes againſt the euils thereof. Inſomuch, that if a man had all the knowledge that many men hauehave, and ſhould be ignorant of no neceſſarie point of dutie: yet if he ſhould not with a well ordered minde, prouide and carefully looke for the right vſe of his knowledge eueryevery day, as he ſhall hauehave occaſion to practiſe it; he might quickly p. 574be too farre gone out of the way in ſome groſſe diſhonouring of God: Fwhich though it doe not pricke and wound them by and by, yet a time will come, when he ſhall wiſh he had borne the yoke of Chriſt, and kept compaſſe; for the end of a thing is not like the beginning.

If any ſhould thinke me vnaduiſed to call in this earneſt manner, for daily directing of men priuately,Though publike meanes be of an excellent vſe, yet priuate neceſſary. as though I ſet little by, or made ſmall account of the helpes which they hauehave in publike aſſemblies; I hauehave ſaid before, that I preferre theſe before the other: yet it may pleaſe them to vnderſtand, that beſides the benefit of them, which is very great and ſingular, eueryevery man ſhall finde it more then neceſſarie, that they be not idle nor vnprofitable at home Gabout the well gouerning of themſelues in the ſeuerall and manifold affaires of the day; and yet ſhall not this be any derogating from the other, but the fruite of it, euen as neceſſary for the ſoule, as to hauehave a daily good diet and ordinary for the body although it hauehave a feaſt once in the weeke. This I hauehave ſpoken generally hitherto, to perſwade many that feare God, (and yet for want of knowledge doe ſerue God very vncerteinly, and ſee not therefore the excellency and price of the eſtate that he hath called them vntounto) that he hath not left vsus ſo deſolate and ſtranger-like from him heere on earth, that we ſhoulde but ſeldome thinke of or heare from him;We are not left as ſtrangers to heare ſeldome from God, but to walke with him. but ſhould hauehave daily recourſe to him, and throughout the day be with him, and not as the wandring man, who Hhath loſt his way, ſo to be at any time out of his gouernment. And that it is not onelyonly his pleaſure, but alſo his commandement, that we ſhould ſo liue in the world, and ſo hauehave to doe in it, that yet all the day long (as our frailtie doth permit) we may hauehave our meditation on him, and on our happineſſe in conuerſing and walking ſtill with him.

If this ſtate be thought too preciſe by ſome; let them conſider the examples of thoſe who are commended in the Scriptures for their conſtant walking with God:This is not too preciſe. 2. Theſſ. 1.3. 2. Theſſ. 3.4.2 Thess 1:32 Thess 3:4 how they were taken vp with the louelove of him, and poſſeſſed of faith, &c. for ſo the Apoſtle ſpeaketh of the Theſſalonians; that they abounded in theſe, and were ready to doe whatſoeuer he commanded them: Iand Dauid praied that he might not wander from Gods commandements.Pſ. 119.10.Ps 119:10 What is heere commended in them, but that which theſe miſlike and ſpeake againſt at this day in vsus, who labor for ſome meaſure of it? Is that il in vsus, which was good in them? There want no proofes nor examples to teach what we ſhould doe in this behalfe; but the fleſh rocketh aſleepe euen many good Chriſtians. But whatſoeuer theſe Obiecters alledge, who hauehave not taſted of theſe dainties, let vsus be moſt glad to heare, and more glad to learne; that the beloued of the Lord may dwell in ſafety vnderunder his protection all the day long.Deut. 33.12.Deut 33:12 And if we hauehave not knowen ſo much, as that God hath left vsus ſuch direction to inioy his preſence in ſome continuall maner amongſt vsus: then let vsus now Klearne, and beleeue it, that we may reape fruite of it accordingly; and not be ſo haled this way and that way in the world with cares and vexations, and ſnared and allured with earthly pleaſures and delights; neither vnſetled ſo with vnreaſonable and vngodly perſons, that we can hardly once in the day, (yea, ſometime through the weeke) hauehave liberty and abilitie, ſo much as one quarter of an houre to ſolace our ſelues with holy meditation and remembrance p. 575Aof heauenly things: for thus it hath beene with many of the deare ſeruants of God, (of ſuch ſlauery they hauehave beene holden vnderunder) who yet I doubt not but they ſhall without neglecting any neceſſarie buſineſſe, ſhake off much needleſſe tediouſnes in their liues, and ſee their eſtate much altered to the contrary liberty and holy reioicing, if they will duely regard what God hath ſaid of this daily keeping of a good courſe, and not what carnall Obiectors ſay, to diſcourage them. And thus much of the firſt obiection.

BCHAP. 3. Of anſwering this obiection: That no ſuch direction can be obſerued daily.

BVt I hauing thus ſhewed the cauſe why I tooke this in hand, and anſwered them, who may thinke that no direction for a Chriſtian through the day is of neceſſitie to be impoſed vponupon him: now I will proceed to ſatisfie the reaſonable about this particular direction, or the like in effect, by anſwering ſuch obiections as may be brought againſt the ſame. Some perhaps Cwill obiect and ſay: It cannot be daily obſerued of any man,Second obiection: This direction can not be daily kept. neither hauehave they heard, that good men in other ages hauehave beene giuen to any ſuch ſpeculatiue life, except the monks and friers, and other of that rable: they will not deny but it is good, ſometime to giuegive our ſelues to praier and other good exerciſes; but eueryevery day to doe it,Vniust cauils against this direction. and to be tied vntounto them and to other duties before mentioned, were a toile intolerable which no man can like of, & a taking away of all delight from our liues. Againe, they ſay: What ſhould become of mens labour and buſineſſe in the world? how ſhould it go forward? Alſo they ſay: It were a ſtrange world to ſee men liue now after ſuch a ſort, and a bringing in of Monkery againe.

DTheſe and ſuch like obiections although they proceed from very euill men, and are vttered of them with a ſcoffing ſpirit; yet for want of knowledge and due conſideration, they may be at the firſt, the thoughts of many ſimple well meaning men: for whoſe cauſe I will anſwere them, becauſe I would be loath to leaue ſuch in any doubts, which might trouble and hinder them. But they who obiect thus, might more iuſtly hauehave alledged other reaſons, why they thinke it ſo hard to keepe any ſuch daily direction: that is to ſay,The true lets which hinder many from this courſe. partly their owne ignorance, vnacquaintedneſſe with this courſe, & vnableneſſe: and partly the taunts, mocks and other diſcouragements, which prophane and vngodly men would perſue them with, who ſhould walke ſo vnlike other men of Ethe world, by the practiſing heereof. Firſt therefore I will anſwere their doubt in that they thinke it impoſſible: and then their reaſons why they thinke it cannot be without great inconuenience.Anſwer. If it were impoſſible to bring our ſelues to ſuch a courſe, (for heere is no perfection to be dreamed of by me,That it is poſſible to be thus guided. Pſ. 1.2.Ps 1:2 but an holy directing of our ſelues daily towards the kingdome of heauen) why would the prophet Dauid hauehave ſaid: Bleſſed is the man that exerciſeth himſelfe and meditateth in Gods law day and night? Alſo why would he hauehave p. 576ſaid it of himſelfe,Pſ. 119.97.Ps 119:97 That all the day long he was conſidering it in his minde, that Fis to ſay, meditating on it? It is manifeſt (whatſoeuer particular maner or order he vſed heerein) that he did tie himſelfe daily to this courſe, that is to ſay, to ſee that he walked homeward; that he might not be carried aſide, or out of the way, either with the deceitfull inticements of this world, or any diſcouragements: but much hath beene ſaid in the former treatiſes to this purpoſe.

And ſuch examples this preſent age of ours (God be praiſed) doth affoord, (he vouchſafe to multiply the number of them, for one an hundred) who do ſo paſſe through the affaires of this world, that the Chriſtian life is vntounto thē not in word (as it is with many which deceiue themſelues) but indeed and ſenſible Gaccount, daily their chiefe treaſure. And all that I require is no more, but that faith and godlineſſe may be continued & increaſed in the beleeuers: and that they prouide (for the ſame purpoſe) that though the malice of the diuill doth lay many lets in their way,1. Tim. 1.5.1 Tim 1:5 yet that they bridle & bring vnderunder their corruptiōs, to the maintaining of a pure hart, a good conſcience & vnfaigned faith which worketh by louelove, to the praiſe of God, & their owne comfort. The which will not be brought to paſſe through ſecurity & negligence, but whiles they giuegive al poſſible diligence hereunto,Forwardeſt muſt be paternes to others. & ſet themſelues in ſome good order and daily direction for the preſeruing of the ſame. So that if there be any before others in this practiſe, who by experience hauehave found how mightily God hath bleſſed Hthem in this eſtate, (who is as ready to do the ſame to the reſt that deſire it) & hauehave prooued that it is poſſible, yea and eaſie (through God who maketh it ſo) to paſſe the day in well doing with peace (or when it is worſt with them, to be free from euill for the moſt part) rather then weariſomely and vnwillingly (as the moſt doe:) let ſuch be patterns and examples to thoſe which are not ſo forward. Let one learne of another in meekeneſſe of ſpirit, that which he hath not as yet attained vntounto: and not hold this opinion, That none can doe more then they themſelues doe, nor goe beyond them; who yet hauehave ſcarcely at all, or very ſlightly gone about this practiſe, themſelues.

There is no reaſon in it, that ſuch as ſerue God in the day (as it falleth out Iat a venture) without any certaine purpoſe of care,The idle may not looke for ſuch gaine, as the painfull profeſſor. What experience we ſhould hauehave in our liues. Note. or vſing the meanes for the quickening of their faith, ſhould either finde the godly life ſo eaſie, or be able to iudge of the beſt way to it, as they who hauehave painfully trauelled in it, and ſpent much time about it. For they muſt be able to report what repulſes they hauehave had, and how they hauehave recouered their ſtrength againe: what temptations, and how they hauehave reſiſted them: what hinderances and diſcouragements whereby they hauehave beene long held backe, and how they hauehave ouercome them. They muſt be able to ſay what hardneſſe is in the godly life, and how it is made eaſie: how flitting and ſoone vaniſhing our faith is, and how it is ſtrengthened and confirmed: what comfort and vnſpeakeable peace God Kgiueth his, to incourage them to goe forward conſtantly: They muſt hauehave good proofe of their many infirmities, and how they ſend them the more earneſtly to God in their praiers, to ſtrengthen them againſt the ſame: to be ſhort, they muſt be acquainted with the ſubtile and malicious practiſes of the diuill in ſeducing them, and with the falſhood and deceiuableneſſe of their owne hearts, and how they hauehave withſtood them: and how deadly and loathſome p. 577Athe broad way that the wicked walke in, is, though it onelyonly ſeeme pleaſant. For ſuch honour hauehave his Saints: ſuch grace he beſtoweth vponupon them which ſeeke it of him in trueth.Mat. 2.28. Pſ. 19.11.Matt 2:28Ps 19:11 And when God hath thus trained and made them fit for his ſeruice, then ſhall they finde great eaſe and reward in ſeruing God, and finde by proofe the exceeding benefit of a daily direction for the well ordering of their liues; yea they ſhall count themſelues much vnſetled, when any day ſhall paſſe them, which is not conſecrated to God in that ſort. Of ſuch I wiſh them to learne the way,Weake ſhould learne of others. who would gladly pleaſe God (they ſay) as well as others, but yet all meanes are tedious to them to vſe, beſides Bſuch as they thinke good, that is, ſometimes to pray as it falleth out: but as for any further or certainer courſe to honour God in, they thinke it meerely impoſſible for them to be brought vntounto, and therefore needleſſe.

And as we are wont in our matters of law to reſort to them for counſell, which are beſt acquainted with the lawes, and beſt experienced in them; and in dangerous ſickneſſes to reſort to thoſe Phyſicians, who beſides their knowledge hauehave bene a long time practiſers, and hauehave done many great cures:Beſt practiſers be fitteſt teachers. ſo in the practiſe of the rules for a godly life (all which be grounded vponupon the word of God) none can ſo well teach how, as they who hauehave taken greateſt paines in the practiſing of them by long experience, beſides their knowledge Cwhich they hauehave in common with others. And therefore we are to reſort to them as being beſt able to perſwade vsus, that as we ought, ſo we may poſſibly attaine to the daily practiſe of ſome certaine duties, and the reuerent vſing of the helps and meanes for the well paſſing of the day: wheerunto, if they who profeſſe, yea and preach, could ſubmit themſelues, to learne how to be ſetled by the furtherance of ſuch as hauehave gone before them, both in the ſearching out the way, and the practiſe of it; there need not be any doubt, but that many ſhould both finde it, and with much bleſſing giuegive heartie thanks to God for it.

CHAP. 4. Of anſwer to this reaſon againſt the practiſe of daily direction: That it is toileſome and inconuenient, taking away all pleaſure from men, and hinders their labours.

BVt now I hauehave ſhewed that it is not impoſſible,Is not irkeſome to be thus guided, but greateſt pleaſure. I will further anſwer their reaſons, whereby they are led to thinke it a toile intolerable, & that which would bring exceeding inconuenience. EFirſt therefore, whereas they thinke it would make mans life irkeſome and a very toile, to bring our ſelues to this point, that our liues ſhould be ouerlooked and regarded thorowout the day, and that we ſhould obſerue certeine rules for the well ordering of the ſame: the trueth is,Gal. 6.16. Iam. 4.17.Gal 6:16Jas 4:17 that there is no pleaſure nor comfort in the world like it; no, nor (to them who know it ſhould be ſo) without it, howſoeuer men thinke otherwiſe. Which if I can proue, I hope they will be far from this p. 578minde, to account it toile or weariſomneſſe. And for proofe heereof, they Fmay vnderſtand, that the Holy Ghoſt giueth the very contrary ſentence and iudgement of this matter. For whereas this right ordering of our liues, or framing them to obey Gods commandements, is the greateſt wiſdome, euen greater then that of the aged,Pſ. 119.99.100. Prou. 8.11.Ps 119:99Ps 119:100Prov 8:11 experienced, or our teachers; yet of the ſame wiſdome Salomon ſaith: All pleaſures are not to be compared vntounto her: therefore if thou deſireſt pleaſure, be wiſe, and prouide that thy ſoule be ſafely kept from euill in the day, and throughout. For if it muſt needs be graunted, that it is good at ſome time; then it followeth, that the oftner and more vſually it is kept ſo, it is ſo much the better. And if it be the greateſt pleaſure of all other, Gto hauehave our hearts and conuerſation with God ſome one houre in the day: then by many degrees is it the greateſt pleaſure, if we can by any good direction obtaine it for the moſt part,Deut. 12.18. & 19.Deut 12:18Deut 12:19 or throughout the day. Agreeably to the which, that man of God, who was ſo well experienced in theſe matters, teſtifieth,Pſ. 119.14.Ps 119:14 not of ſome one time of his life, but of ſome whole part thereof: I hauehave had as much delight and pleaſure in thy testimonies, as in all maner of riches. But you wil ſay: What is this to proue, that he was thus minded through the day? He ſpeaketh (I ſay) of his daily courſe in ſuch places; as it is eaſie enough to ſee,Pſ. 119.97. ver. 23. & 10.Ps 119:97 according to that which I alleadged before: All the day long is my meditation in thy law, that is, (as he expoundeth himſelfe elſewhere) caſting and Hpondering in his minde, how he might keepe and might not breake it, nor wander out of the way from the direction of it. And who ſo hath any practiſe of his knowledge and experience, what reward there is in ſeruing God, doth clearly iuſtifie this to be true.

For wherefore doth the godly Chriſtian take order to hauehave his recourſe to God by praier, meditation, reading, when he can hauehave opportunitie? wherefore is he fearefull of ill company, and deſirous of good? why dareth he not faſhion himſelfe after the world in their common prophane delights? why is the holy aſſembly of Saints moſt deſired of him; but becauſe it is the pleaſure, which he ſeeketh aboue other? when no man doubteth, but that he hath both Ileaſure as well as other, and occaſions enough offered him to the contrarie, if he found not greater delight in this courſe then any other, or if there were not pleaſure in the Chriſtian life;Pſal. 88. Heb. 10.33. & 11.24.Ps 88Heb 10:33Heb 11:24 and ſo the more Chriſtian-like, the more pleaſure. Why would the beſt Chriſtians in all ages, ſuffer mocks, reproches, diſpleaſure of their friends and betters, loſſe of their goods and other liberties: and in ſuch times and places as their profeſſion hath beene purſued with impriſonment,Heb. 11.24.Heb 11:24 baniſhment, yea, and death it ſelfe; goe vnderunder all with free choice, rather then to inioy all other pleaſures of ſinne, as other hauehave done?

This is not pleaſure to all:Indeed I graunt, that this is not pleaſure vntounto all: neither is that to be proued Kof me; but that it is a pleaſure to thoſe which louelove the Lord, & no toile to be conuerſant with him in one part of their life or other all the day long; and that with delight it may be aimed at, as at a marke, that they may pleaſe God in the things which they goe about, euen throughout the day, and may hauehave an eie to their actions which they doe,But onelyonly to the vpright in hart. that they may not offend him: This vntounto the vpright in heart is ſuch a pleaſure, as without it there is none to p. 579Athem; although I denie not, but that there is much reſiſtance againſt it, partly through corruption, and partly for want of the knowledge of it: who yet when they hauehave further vnderſtanding, are moſt of all grieued for this, that they wandred ſo long vncheerefully, becauſe they knew no better. And as for them which are not pure in heart, though indeed they pleaſe themſelues ſome way or other, yet their pleaſures are but paine: and though they follow a way that ſeemeth pleaſant; yet the iſſues thereof are the waies of death: Prou. 14.12. & 9.17.Prov 14:12Prov 9:17Inſomuch that not onelyonly ſtolne waters, which are commonly most ſweet, that is, vnlawfull liberties, are mixed with poiſon; but euen the pleaſures of wealth and mariage, Bwhich are things not vnlawfull, doe hold them out of Gods kingdome.Math. 19.23. Luc. 14.20.Matt 19:23Luke 14:20

Thus it may appeare, that it is no weariſome thing to be ſetled in ſuch a courſe (wherein we may pleaſe God) as frailty will permit: but the ſound and chiefeſt pleaſure rather, yea and beſides, it is that onelyonly,Godlineſſe ſeaſoneth all earthly liberties. which ſo ſeaſoneth our earthly and temporall liberties, that ſo they become lawfull and pleaſant to vsus alſo; and the duties and works of our callings, that they be not (as to others) burthenſome and tedious. If all finde it not ſo, yet let the trueth remaine, and let ſuch learne otherwiſe. And if by the vntowardneſſe and rebellion of the heart, there be ſometime found vnpleaſantneſſe and weariſomneſſe in good things, euen amongſt the beſt, ſo that they be ouercome thereof: Cyet muſt not the vnruly heart, for all that, be yeelded vntounto, but be the more ſtrongly maſtered, and all libertie which we finde to be an hinderance from the life of godlineſſe, remooued.

But another reaſon why this courſe is alleadged to be abſurd,Godlineſſe no hinderance to our callings: and inconuenient, is this: that mens labours ſhould heereby be hindered, and their callings neglected; and ſo pouerty grow vponupon the land, and many euils thereby: which where abſurd, and not to be ſuffered. To the which it may be anſwered, that godly thrift, and Chriſtian gaining, and lawfull proſpering in the world,But the best way to thriue. doe ariſe from hence: when a man doth ſo goe to worke in the world, and follow his dealings, that he be ſure, that he goeth about them with a minde Dwhich is at peace with God, and well ordered, that is, guided by him;Note. and when he doth faithfully and deuoutly cōmend himſelfe and his affaires eueryevery day to Gods prouidence, and reſt therein quietly; & when he doth as it were arme himſelfe with circumſpect heed-taking and wiſe regard, that he behaue not himſelfe prophanely in the world, nor after the maner of men, but according to that which is written: Whether we eate or drinke, or whatſoeuer we doe, 1. Cor. 10.31.1 Cor 10:31doe all to the glory of God. And when for theſe purpoſes he ſhall reſolue with himſelfe, in the moſt conuenient ſort that he can, to begin the daie in ſome Chriſtian and godly maner, as I hauehave ſet downe in the daily direction, that all the reſt of the day following, he may ſauour of the ſame; he ſhall in his duties Edoeing about the world, pleaſe God, and he ſhall alſo (as farre as God ſhall ſee it expedient) proſper in the ſame, as it is written:Math. 6.33.Matt 6:33 Firſt ſeeke the kingdome of God and his righteouſneſſe, and other things ſhall be caſt vponupon you. And this is the labour, which ſhould goe with religion. This ought Chriſtians to indeauour to come vntounto: wherein although all which feare God, hauehave not a like meaſure of wiſdome and grace, yet let them all, wherein they want and be behinde in any part of duty, therein be willing to ſee their failings and p. 580ſlackneſſe; and ſo ſhall it goe well with them, and they ſhall daily come forward, Fand be better acquainted how to doe earthly buſineſſe with heauenly mindes. And thus carying themſelues, they ſhall hauehave much bleſſed experience of Gods promiſes, in remembring, viſiting and caring for them ſo graciouſly: whereas on the other ſide, ſuch as riſe early and goe late to bed, breake their ſleepe often, and fare hardly and barely, (which ſort vſe moſt meanes to be rich,Why many finde not Gods bleſſings on their labours. and are moſt like to get the ſame) yet not attempting theſe things through Gods helpe, not vſually and oft crauing his grace and direction, not hauing their mindes ſeaſoned with piety and the feare of God, not being patient, ſober-minded, and watchfull againſt the euils which will meet with them, Gbut prophane, raſh and worldly; cannot finde Gods bleſſing in their courſe. If they gaine and gather, they may (I denie not) flouriſh and proſper in the world a while; yet is all but as Iudas his ſoppe, and the Iſraelites quailes, to become bane and poiſon vntounto them: the Lord hath heaped hoat coales vponupon their heads, and increaſeth their damnation thereby the more ſwiftly; and oftimes,Iam. 4.1Jas 4:1 they are needy (that is, vnſatisfied) for all their ſhifts, & therefore neuer the richer: and many of them poore indeed, putting their mony into a bottomleſſe purſe, and that although they toile for much, yet inioy nothing. Which kind of men prouide ill for themſelues many other waies, in omitting the chiefe duties which appertaine to them; for they fill their liues with much Hvnquietneſſe, frettings, impatience, quarrels, curſings and ſuch like: and when death commeth, (although they be little thought on in the meane ſeaſon) theſe things will grow to ſome hard reckoning: and in ſuch the prouerbe is verified, That though they be early vp, yet are they neuer the neare. For what pleaſure doth God take in their toiling, when they goe to it like ſwine, not beginning, proceeding and ending in him, that is, by his direction?

And whereas they apply another prouerbe in reproch to them which will firſt ſee God ſerued thus throughout their courſe, namely this: That the furtheſt way about, is the neareſt way home, with thē; they need not be aſhamed of it. For as the neareſt way doth not alwaies bring a man ſooneſt to his iournies Iend, when he muſt goe ouer hedge and ditch, through mire and water: ſo they who goe roundly and directly to their earthly affaires and worldly dealings,Labour without ſeeking firſt to God, is loſſe. as ſoone as they are vp, and (as they ſay) from their bed to their buſineſſe, refuſing or omitting the daily duty of renewing their praiers, their 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 Ktempt 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.

The danger of ſuch a courſe.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 hauehave paſſage, though more ſlow) but he pitcheth nets to intangle them, and lime twigs to hold p. 577Athem; 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 hauehave 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 hauehave 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, Band 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.Their caſe is worſt that ſee no danger. 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.

CWho ſeeth not now, that ſuch are further ſet backe who thinke to be moſt forward, by ſeparating Chriſtian duties from their earthly buſineſſe?A ſimile. 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 vponupon 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 Dbe like vntounto 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 Commonwealth conſequently, ſhould flouriſh much more, hauing a certeine promiſe of bleſſing?

CHAP. 5. EOf an anſwer to another reaſon againſt daily directing of vsus: 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 hauehave no dealings with another; and ſo in p. 578time,This courſe would not breake off any lawfull ſocieties. traffique and merchandiſe would faile: and by meanes hereof, leauing of Emens 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 Gthemſelues 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: 1. Pet. 4.4.1 Pet 4:4and 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 eueryevery 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, Hthe cutting off of vngodly fellowſhips, the rooting out of diſſolute merie-makings,Good to breake off all ill fellowſhips. 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 vsus: 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, IInnes 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 of theſe, and changing of ſuch curſed faſhions and cuſtomes into ciuill and religious orders, the Kbreaking off of Chriſtian fellowſhip? And as for other than it, what may better be ſpared than they? And what trafficke and merchandize is hindered by the reforming of ſuch diſorders and abuſes? And were the abandoning of theſe, the leauings of mens callings and diſobedience to prince? when who ſeeth not, that it were the way to liue in obedience, and to follow mens callings diligently? And what complaints are occaſioned heereby, but by ſuch as being p. 579Acalled from their ſinnes are not to be pitied? Indeed daily care of well liuing doth chaſe away theſe, euen as a whirlewinde: and God in his good time remoue them: that as the holy man king Dauid ſaid of his ſeruants and ſubiects: A froward heart ſhall not dwell in my houſe, Pſ. 101.Ps 101him that priuily ſlandereth his neighbour will I deſtroy, him that hath a proud looke and an high heart, Pſ. 101.5.Ps 101:5I cannot ſuffer; and ſuch like: ſo we might once ſee and hauehave them, and all of like ſort, odious amongſt vsus.Godlineſſe, no monkerie. And whereas they ſay that it is to ſet vp and bring in monkerie againe, to betake mens ſelues to any better courſe of liuing, than is commonlie practiſed, I anſwer: That I can not eaſilie ſay, whether the monks Bin their hypocriſie, ſuperſtition and falſe worſhip of God, were greater ſinners than theſe obiecters in their prophaneneſſe and Atheiſme, who worſhip not God at all; vnleſſe we will call a mocking of God, a worſhipping of him. And this is the anſwer, which I will vouchſafe them.

CHAP. 6. Of the doubts and obiections which weake Chriſtians ought to propound, vntill they be ſatiſfied; namely, how they may atteine to ſuch direction daily: and Canſwer thereto: and other like, namely, that they count it hard: and what ſuch ought to do.

BVt as I hauehave ſaid before, (to let theſe cauils goe, as not fit to trouble them who would do well) I thinke theſe and the like,Obiectiōs of honeſtly minded. the meeteſt obiections for ſuch as are willing to learne: firſt,How they may attaine and keepe this courſe. that they ſee not how they might be able to attaine to the practiſe of any good and Chriſtian direction, and conſtantly keepe the ſame: and ſecondly, how they may, becauſe they are vnacquainted with it, be armed with patience againſt the mocks and diſcouragements Dof ſuch as might diſmay them from it. For the firſt, it is meet, that ſuch as ſhall learne and practiſe it, be willing and deſirous of it:Firſt, there muſt be a deſire. which they may eaſily ſee cauſe of, if they conſider what vnſetledneſſe is in their liues, and what vnfitneſſe of minde to ſerue God, when they hauehave not by ſome good order taking for the ſame, reſolued and accuſtomed themſelues thereunto, that is, to walke with God eueryevery day; and how much they are the worſe, when they hauehave not done ſo, but neglected the ſame. Alſo it helpeth much hereto, that they make this account with themſelues, that they deale about nothing of ſuch value or importance in the world, as ought by right to hinder or draw them from it.

EAnd yet when they be brought to this,Secondly, ſtrife againſt ſlouth. they muſt ſtriue much againſt vntowardneſſe and ſlouth, which hangeth in their members (as if a lion were in the way:) and withall, they muſt call backe and holde in,Moderate earthly affections. their earthly affections and carnall deſires from neſtling themſelues any way here below, ſo that they be not clogged thereby and made vnfit for this worke: and then a full perſwaſion they muſt hauehave, that their fruit ſhalbe farre aboue their labor.Beliefe of profit hereby. And to one thus prepared, I doubt not (God working by meanes) nay, I warrant it p. 580from God, that the rules which I hauehave ſet downe, or the like, for ſafe conducting Fa Chriſtian in his way, ſhal be found both poſſible in the beginning, and eaſie in time and pleaſant; and the gaine of the trauell ſuch, as he will not readily loſe or forgo againe.

Impart his doubts to others.And before he be throughly acquainted with the practiſe of this, let him impart his doubts to ſuch as may moſt conueniently ſatisfie him in the ſame, and ſo commend himſelfe to the grace of God in this new enterpriſe, betaking himſelfe vtterly from his former wandring and vncertaine ſeruing of God:Take view of his gaine. and let him after a weeke, and ſo after a monethmonth, take view of his doings, to ſee what is amiſſe, and what is wanting, that it may be helped: if anie Gſlouthfull deferring or omitting of any neceſſary part of dutie hath beene, that it may be reſtored: if any bleſſing be ſeene thereby, that it may be increaſed by procuring the continuance of it. And when he ſhall hauehave had experience of good ſucceſſe therein, he ſhall be paſt the danger or diſcouragement which Iſmaels progeny (I meane the generation of ſcorners and mockers) may raiſe vntounto him. For as infinite ſwarmes of vaine and hurtfull thoughts doe occupie and fill the mindes of ſuch as hauehave not earneſtly ſet themſelues againſt them: ſo through Gods grace, after they hauehave accuſtomed themſelues to better cogitations, and weaned themſelues of purpoſe from their old conuerſation, they ſhall finde occaſions enough to honour God, Hin doing one good dutie or other; ſo that, they ſhall neither need to be idle nor vnprofitable. Which thing if many were perſwaded of, they would both taſte and trie it; which now they doe not, becauſe (as they ſay) if they ſhould not ſuffer their hearts to wander and roue eueryevery where as they are caried, but reſtraine them, they know not how they could liue.

But I will proceed with other obiections which are yet behinde: among which, this troubleth many of Gods poore children, that they feare they ſhal neuer bring their harts to a daily courſe of Chriſtian walking, ſeeing they are ſo weake and hauehave ſo much to do in ſubduing ſome one vnruly affection. The peruerſe ſort obiect the ſame, who ſay they could like well, that men ſhould be Itaught a good order & courſe, but in no wiſe can abide that it ſhould be daily & continuall: and I hauehave in a maner anſwered it before. For what is that which they miſlike heerein? It is not the thing it ſelfe, nor the direction for their life in generall (they ſay:) but that continuall binding them to it, which is vrged, is a wearines that they cannot beare. But to leaue them as ſufficiently anſwered before, I turne to theſe in whoſe name this obiection is here propounded,To keepe this courſe daily, not tedious. to whom this I ſay: As God in the Scripture requireth perſeuerance in a good courſe to the end; euen ſo, they which will faithfully ſubmit themſelues vntounto that doctrine, cānot but like alſo to be daily ſetled in ſuch an eſtate as leadeth thereto: (for otherwiſe, how ſhall they be ſure that their maſter when he Kcommeth, ſhall finde them occupied, Luc. 19.13?) and if they doe ſo, the hardneſſe of it wil ſoone be alaied, and they ſhal in ſhort time find it a ſweet & pleaſant way (as Chriſt calleth it,Luc. 12.37.Luke 12:37 Mat. 11.30.) to his kingdome: ſo that the tediouſneſſe (as they count it) being taken away in great part, there is no cauſe why they ſhould feare that, as too hard, which ſhall not hurt them; or ſeeke to ſhunne that as too vnpleaſant, the benefit whereof they hauehave not prooued.

p. 581ASome ſay, they like it well, and would with all their hearts that they could practiſe this direction, but they hauehave ſo many lets to holde them off and cut them from it, that they doe not ſee, how they ſhall in anie meane ſort performe the duties through the day, required in it. But ſuch are to know,Notwithſtanding all lets, this courſe may be followed. that the chiefeſt lets of all from a godlie life (which be, the intemperancie of the minde, and vnbridled luſts thereof) are by this direction beſt remedied and ſtaied: the moſt of other which are outward in the world (as prouocations, temptations, and other like occaſions) are heereby alſo, and by the well ordering of the affections preuented and auoided, or the eaſilier borne.Lawfull callings, no let. And as Bfor the third kind, which are, mens callings, dealings, labours, which (through ignorance) many doe meane when they complaine of hinderances; are none at all, but as they are made by the vnskilfulneſſe, careleſneſſe or other ſinne of the partie which ill vſeth them. And to this purpoſe I will tell thee what I hauehave heard a man of good account and long experience ſay: I neuer had ſuch lets, as farre as I can call to remembrance, but if my heart had beene held in good gouernment, I might hauehave ſerued God with peace, and gone forward in the courſe which I propounded. Which what differeth it from that in the Prouerbes: Keepe thine heart with all diligence, Prou. 4.23.Prov 4:23for from thence commeth life? So that yee ſee the chiefe hinderances are vnfaithfulneſſe, hardneſſe Cof heart, frowardneſſe, licentiouſneſſe, and ſuch like euill diſtemperatures of the heart: by meanes whereof, outward occaſions of ſinning doe the eaſilier prouoke vsus; and our lawfulleſt actions which we goe about, come vntowardly to paſſe.

But perhaps they will reply thus: We would ſometime pray or read by our ſelues, or looke to ſome other duties which God requireth, for the well guiding of our liues, when we muſt needs goe about our owne worke, or the princes buſineſſe, or ſuch like lets of one ſort or other call vsus away, ſo that we cannot performe them: whereas they which are free from theſe outward buſineſſes and ſeruices, may take their libertie in theſe ſpirituall duties. But I aske this Dqueſtion of them againe: Why they ſhould be moſt earneſtly bent to praier and reading at ſuch times, when they ſee other duties to be laid vponupon them neceſſarily? Is it not becauſe they ſee they cannot doe them, that the deuill ſetteth them forward ſo hotly at ſuch a time to goe about them, that they may thinke themſelues to be godlier then they be, and ſo be deceiued?Many be letted by lawfull impediments: And why are they not but euen halfe ſo feruent in going about reading, praying and other heauenly ſeruing of God, when they hauehave time and leiſure? Which if they be, it is well: let them reſt with peace therein, ſo ſhall they be the fitter to outward duties; and ſo doing, they muſt not count thēſelues letted, when they do that which is their calling: If they do not, let them wiſely marke how they Ebe blind-folded on both ſides; and make conſcience ſo to doe the one dutie in his ſeaſon, that the other be not counted an hinderance of them from the ſeruing of God, but be performed alſo, and that with cheerefulneſſe, when it lieth vponupon them. And that which I anſwer in this one, I would hauehave to be vnderſtood of all other of the like kinde of queſtions: and therefore heereof enough. OnelyOnly I thinke good to put them in minde,When two duties meet. that when two duties meet together at one time, both being of great waight, that they pray God to p. 582giuegive them diſcretion to conſider, which is moſt neceſſarie (alwaies following Fthe light which God giueth them;) and in things indifferent, to do that which is moſt to Gods glorie, their owne peace and the benefit of their brethren.

An other ſort there is, who are not troubled about this, yet hauehave another doubt which diſcourageth them very much from practiſing ſuch a Chriſtian courſe. For when they heare that there muſt not onelyonly be appointed ſet times to pray and meditate, but alſo that in our going through the whole day, we muſt watch againſt euill, and euen in particular actions be circumſpect that we ſinne not againſt our knowledge, they aske whether they may not hauehave their mindes on their worke, while they are at it? If it be granted them, they Gaske how they ſhall doe both?Holy exerciſes and lawfull buſineſſe may ſtand together. I ſay, no ſcruple is to be made of this, but that there ſhould be a minding, and that carefully, of thoſe things which we doe, though they be not ſpirituall: neither needed there be any queſtion made of this, but that they hauehave after the maner of carnall and worldly men, ſo fraught and ſtuffed their heads with earthly thoughts and worldly deſires, that they cannot vnburden themſelues of them, when they pray vntounto God. And therefore when he doth afterward giuegive them conſcience thereof and of other ſinnes, they are ſo grieued to remember their long continued offence that way, in that they were woont to fill their hearts with all ſenſuality and worldlineſſe, that now they thinke they diſpeaſe God, when they hauehave them ſet Hvponupon their buſineſſe at all: euen as he that hath abuſed muſicke, myrth or meate dangerouſly, thinks afterward, that he may not vſe them in any ſort: whereas they may vnderſtand, that there is no ſuch diſagreement or contrarietie betwixt holy things and lawfull liberties, (neither therefore betwixt ſpirituall duties, and the workes of our calling) but that there maie be recourſe had from the one to the other, without quenching the gifts of Gods ſpirit in vsus. And he that doth both of them in their ſeaſon, as becommeth him (I meane with a ſingle and honeſt heart) may worſhip God in praier, hearing his word, or any ſuch like, and not be diſtracted at the ſame time by earthly Ithoughts and fantaſies, ſo as they ſhould interrupt and breake him off: and againe the ſame man may be occupied in his earthly affaires and buſineſſe in ſuch wiſe, that he comming to them with a religious and well ordered heart, need not be diſtracted, vnſetled, or made vnfit thereby to other duties of Chriſtianity afterwards, nor any thing more earthly minded while he is at them. For why? euen they are the worke which God hath ſet him about: and therefore obeying him therein, he may be quiet, yea and chearefull: which God alloweth vsus freely, if we could be wiſe to ſee and vſe our liberties to our good.How the godly minde is occupied in earthly dealings. For a godly minded man, who hath taſted how precious and ſweet a thing it is, to keepe peace with God in all his waies, and hath experience how ſoone his heart is drawen into the world by the deceitfulneſſe of ſinne, will Kwith ſuch faithfulneſſe keepe his affection knit vntounto goodneſſe, as he knoweth he ought to do, that he is not drowned in the world, ſo ſoone as he is occupied in it, nor made drunke with the commodities of it (as men of the world are) ſo ſoone as he medleth with them; & yet ſhal both thinke, talke & deale about his worldly affaires as far as becommeth him. This (I confeſſe) is a rare grace & a ſingular gift of God: but yet, it is beſtowed vponupon them, which make account of p. 583Ait aboue all that is tranſitory and earthly. And it requireth eſpeciall aſſiſtance of Gods ſpirit, that a Chriſtian may carry himſelfe after ſuch a maner among men, that both the duties be rightly performed:This wiſe ioining of both, is great grace. and that we ſo behaue our ſelues, that we may with fitneſſe of minde be ready (as it becommeth vsus) to worſhip God, and alſo with ſobriety to vſe our lawfull liberties in the things of this life: & eſpecially ſo, as that we faile not in the maner of doing it, that is, by doing the ſame either negligently, or vnwiſely. But theſe things being regarded, a man may be conuerſant in both duties, as I hauehave ſaid, in ſuch ſort as God may be pleaſed, with attendance giuen to thē, (as, labour, bargain, talke of ſuch Bthings as be needfull in our calling, be occupied in the affaires of the world, liue in the maried eſtate, &c.) and yet keepe his heart in frame and good order ſtill: that ſo whether we eat or drinke, or whatſoeuer we doe elſe, 1. Cor. 10.31.1 Cor 10:31we may doe all to the honour and praiſe of God.

CHAP. 7. Of other obiections of the weake: as, That they cannot ſee how they ſhould walke thus, while they liue in ſuch an euill world: and of Cother like obiections, with anſwers thereto.

BVt ſome cannot be ſatisfied in one thing which I ſaid before: namely, that the chiefe let, that holdeth vsus from the faithfull & holy keeping of our liues in good order from time to time, is our diſtempered heart: for they are perſwaded, how well ſoeuer they looke to their hearts, yet as long as they liue in ſuch an euill world as this is, they muſt needs be caſt backe and hindered. For they ſay, that few giuegive themſelues to any ſuch deuotion, as through the day to make moſt account of the life to come, and to hauehave their hearts occupied Dabout ſuch deſires as eſtrange them from the earth; but rather prouokations to euill one way or other preuaile with them: and in few places examples of goodneſſe are to be ſeene. Beſides,Many diſcouragements by bad examples. though we be well taught by the word in the aſſembly; yet abroad, the doctrine which we heare is as much diſcredited againe by ſtrength and boldneſſe in ſinne among many, and ſo it is cauſed to be forgotten and of no force: which are great cauſes why Chriſtians are ſo cooled, as they be at this day, and in no commendable ſort, ſuffer their light to ſhine: eſpecially, we wil yeeld to them, they ſay, if we will weigh, how vnfit we are for ſuch heauenly conuerſation, through our long cuſtome in darkeneſſe and ſinne. To the which it muſt needs be anſwered: that much is Ein theſe, but yet not ſo much, that they might thinke themſelues to hauehave iuſt excuſe for their earthly mindes and faint hearts, by theſe diſcouragements and occaſions. There is a farre more excellent vſe to be made of them, and cleane contrary. Did our Sauiour teach his diſciples & the beleeuers of his time,They ſhould ſet vsus forward. Deutro. 8.23. Iohn. 16.33.John 16:33 to make no other profit of the troubles, which they ſhould meet with in the world? did he foretell them, that they ſhould find, tribulation in the world, to the end they ſhould be diſcouraged? Nay, to be of good comfort, becauſe he p. 584had ouercome the world. When he told them, that few ſhould ſo like of the FChriſtian way,Ioh. 6.67.John 6:67 that they would walke in it, did he giuegive them leaue to ſtay their courſe alſo?Math. 7.13.Matt 7:13 yea rather he ſtirred them vp to be the more earneſt themſelues to enter in at the ſtraight gate. So when any of their owne weakeneſſe did appeare, as pride of heart, dreaming of worldly proſperity, great want of faith, and ſuch like; did he winke at them, becauſe they had long beene accuſtomed to them?Luc. 22.25.26.Luke 22:25Luke 22:26 did he not rather the more take occaſion to pull them out of them, ſaying ſometime, O yee of little faith: at other times, The Lords of nations ſeeke after theſe things: but it ſhall not be ſo with you, but he that is greateſt among you, ſhall be leaſt? Euen ſo let vsus do: the more iniquity we behold among men, the Gmore let vsus eſtrange our ſelues from ſuch, and hauehave no fellowſhip with the vnfruitfull works of darkeneſſe, and take no occaſion to be any thing more backward by that: for then, we muſt neuer looke to doe good, ſeeing we ſhall alwaies hauehave ſuch among vsus. For there ſhall alwaies be enmity betwixt the ſeed of the woman,Gen. 3.15.Gen 3:15 and the ſeed of the ſerpent: and the dragon ſhall make warre with them that keepe the commandements of God and the teſtimony of Ieſus, Reu. 12.17: and their dwelling is, as was the dwelling of the church of Pergamus, where Sathans throne is, Reu. 2.13. But let vsus take occaſion therefore to ſettle our hearts more firmely by our liuing among ſuch, in the louelove of goodneſſe, and ſet more ſtore by them whom God hath raiſed vp to be as Hwatchmen & good examples among vsus:Pſ. 16.3.Ps 16:3 let vsus louelove the ſaints with a more perfit louelove, euen ſuch as excell in vertue, and breake not of our fellowſhip with them when occaſions are offered, leſt we hauehave our acquaintance with deuils.

If any obiect and ſay: Though all be not ſo zealous as you, nor ſhew it not after the ſame manner,They that diſlike this, let thē amend it. neither follow any ſuch direction; yet they may be as well occupied, and ſerue God as well as you, or any ſuch: I anſwere, if they hauehave peace to Godward, and can approoue their ſtate to be good by his word, I am glad: I enuy them not: I would the gifts of God were multiplied in them ten fold: I deſire the ſame my ſelfe: mine eie is not euill, to ſee them receiue good. And therefore let vsus both ioine together, and not be diuided, Iſeeing we both ſeeke to pleaſe God; and let vsus communicate one with the other, that one may helpe another, & both helpe our weake bretheren: for there ſhould be nothing too much if all our wiſdome and diligence were vſed, and if all the perſwaſions that we both could bring forth for the guiding and directing of Gods people in their courſe, were laid together; yea, all would be litle enough to make our ſelues fit to honour our God, and to reſiſt the euill which we ſhall meet with and be allured vntounto in the world. This therefore let vsus doe and bind together, if there be vpright hearts in vsus both: or he that refuſeth, let him goe for a vaine boaſter.This direction condemneth not any other good courſe, but agreeth. Neither is it my meaning to call in queſtion by this direction, mens ſeruing of God, as though either none practiſed a better, Kfuller and perfecter; or to tie any who know a better, vntounto this: but to helpe ſuch as doe ſtand in need, and to teach them to gouerne themſelues in ſome good ſort, who for want of knowledge & experience cannot (though they be neuer ſo willing) direct themſelues. If any ſee further: my deſire is, that he would in commiſeration and pitty of the ignorance and wandring courſe of his poore bretheren, impart that which God hath giuen him, to their reliefe & p. 585Acomfort: and let this which is weakely done of me and yet ſoundly, be corrected and bettered, rather then diſliked, vntil it be made more full and manifeſt. But if in ſecret pride of heart, any ſhould ſwell againſt this, as being readier to maligne and enuy it, then to correct it: I would deſire him not to hinder and hold backe ſuch as (I am ſure) for want of ſome certaine directing of them, are much vnſetled and inconſtant in their liues, and therefore liue with the more diſcomfort.

There are yet others, who thinke the labour to be but vaine which is taken in perſwading men heereunto: becauſe the moſt receiue not our counſell; Band they which doe, take little good by it, onelyonly they may in outward ſhew ſeeme to goe before others. To whom I anſwere: that as I looke not that the moſt men ſhould receiue it, ſeeing I direct it onelyonly to the children of God,Though moſt receiue it not, yet is it not in vaine. who onelyonly can vſe it, though others may repent and be aſhamed by it: ſo I doubt nothing, but that they which doe, ſhall be much helped forward by it to practiſe the godly life with more eaſe and readineſſe, vnleſſe they be ſuch as vſe it for faſhion and ceremoniouſly; as ſome which take themſelues to be the Lords, may do. I grant it may be more profitable to one then to another,Some vſe it for faſhion. according to the diuerſe meaſure of grace which eueryevery one hath receiued of God: but he which is a faithfull vſer of it, hauing leaſt meaſure, ſhall not goe Cwithout great bleſſing thereby. And if ſome who would doe well, hold not on in ſtedfaſt watching againſt euill through the day, ſo conſtantly and commendably as ſome others doe; but through ſtrength and ſuperfluity of naturall corruption in them, and by outward occaſions and for want of experience, doe breake out into wrath ſometime, or peeuiſhneſſe, anger and impatience, or lightneſſe of heart and vnſetledneſſe, or ſhould offend by euill ſpeaking or ill example in their life, &c: yet muſt we not by and by conclude,All not vaine, though ſome ſlips. If they offend that looke to their waies, much more they that doe not. that al which they doe, is vaine, and that they had beene as good neuer to hauehave entred at all into the profeſſion and couenanting of ſuch a courſe. But thus they ought to thinke, that if they be turned out of the way, and maſtered of their affections, Dwhen they hauehave had a good regard of their liues oft times, and hauehave taken order in the morning perhaps to keepe their hearts diligently throughout the day; they may well thinke and looke for it, that on other daies they ſhall much more groſſely offend, and hauehave their mindes more violently carried to the fulfilling of their luſts, when little or no helpe hath beene vſed againſt the ſame.

Beſides this, we hauehave yet another benefit by bringing our ſelues daily to conſider our waies:Gaine by infirmities. that the infirmities and wants which we hauehave ſeene in our liues, doe both ſhew vsus, that we hauehave ſtill matter ſufficient in our ſelues to humble vsus, and to cauſe vsus to be charitable rather then ſeuere iudges of our Ebretheren; and alſo that we hauehave iuſt cauſe to continue our praiers to God, to pardon and weaken the ſame in vsus more and more, reioicing that they pleaſe vsus not, nor blindefold vsus, ſo, as that we be made vnwilling to ſee them: and heereby we ſhall ſooner returne, if we hauehave broken off our courſe through ſome paſſion ouer-ruling vsus for the time, then if we ſhould in a careleſſe and negligent eſtate, hauehave fallen after the ſame maner. And therefore although when we hauehave read & ſeene what this direction is, it may raiſe many thoughts in vsus againſt it, not hauing as yet any experience or proofe of it;Not raſhly reiect it. yet let vsus not p. 586doe as many will, who if it like them not at the firſt hearing, they doe not wiſely Fconſider further of it, but flatly reſolue not to meddle with it: who were to be requeſted rather, if the whole ſhould ſeeme more then they could be brought vntounto, at the firſt to take in hand ſome part of it, till God ſhall let them ſee further into it, and the neceſſity of the whole: although I doe not ſay, that I would giuegive liberty of omitting any point of it (wittinly and willingly) to ſuch as hauehave learned to ſee all to be needfull and neceſſary.

CHAP. 8. Of the obiection of weake Chriſtians who cannot read: and another, of them that are troubled through ſome ſcriptures: and anſwere to both.

Such as cannot reade.IF ye will aske, what they ſhall doe, which cannot reade, and therfore can neither inioy the benefit of this nor ſuch other helps, in any ſuch ample maner as others may: I anſwere, that they muſt needs fare the worſe for want of that gift, (although I could wiſh that many which can read, vſed it more oft, and in purer and more reuerent maner then they doe.Muſt be more diligent in hearing. &c.) But if they be ſuch as are to be Hcounſelled, they muſt (as they are able) prouide, that they may with more diligence giuing both to preaching, and hearing other read, and prayer, ſupply that want of theirs, as farre as may be; and if they cannot hope for to obtaine a gift of praying according to their neceſſities, then to learne ſome forme of praier, as well in reſpect of the ſhortneſſe thereof fit for their memory, as in regard of the matter, meeteſt for their eſtate and condition, as it ſhall be ordinarily and for the moſt part: and when it alters by reaſon of ſome afliction or otherwiſe, then to learne to pray according to their preſent occaſions and neceſſity. How vnſauory ſoeuer theſe things may ſeeme to ſome, it ſhal be but to ſuch as iudge after the fleſh, and like too wel, & looke too nerely to the examples Iof thē who neglect theſe duties very much or altogether, to follow them. And wheras they may obiect againe perhaps, that they cannot beſtow ſuch labor vponupon theſe things: I ſay, theſe things are greater then they ſeeme to make them: but for their labor, let it be ſuch as may ſtand with their callings duly followed; but let them be teachable. But if a meane gaine and commodity might be reaped by greater labour and more time beſtowed of them, then the learning of praiers, or the attaining to the ability and gift of reading would require: I thinke that neither of them both would be counted hard to come by and attaine to. In few words let them take this for an anſwere, that if they benefit not themſelues by the publique meanes by all poſſible diligence, alſo if Kthey be not ready to profit by the helpe of other by all good occaſions and opportunity; they muſt needs come behinde in reaping profit or fruite, and ſhall hardly grow to direct themſelues ſafely and with holy peace,Otherwiſe they muſt looke to come behinde. as it were meet for them in ſuch a troubleſome world and many waies dangerous, as they liue in.

Some (to draw towards an end) ſay: nothing troubleth them ſo much p. 587Ain all that I hauehave ſaid, as the vrging of theſe ſpeeches:How ſhall we ſerue God all day long? Heb. 3.12.Heb 3:12 All the day long we muſt meditate on the law: and paſſe the whole time of our dwelling heere in feare: Alſo, Whatſoeuer we do, eat or drinke, &c. And, Take heed, lest at any time there be in any of you an euill heart, and vnfaithfull, to depart away from the liuing God. Theſe and ſuch like places they confeſſe, (in their iudgement) are vrged too ſore, and they could elſe be content with all their hearts to glorifie God ſometime, and in ſome parts of their liues as they are able: but what comfort ſhall it be (ſay they) when we hauehave done what we can, to thinke yet, that God is neuer the more pleaſed with vsus; becauſe we know we hauehave omitted Bmany things which we ought to hauehave done, and committed the contrarie? I anſwer: The ſenſe of the places I cannot alter; and yet I will not leaue them ſtill in their doubt and perplexitie: but for their further ſatisfying, I will not refuſe to vnfold them more clearely, and helpe them to ſome ſtay and reſolution. And firſt let them be perſwaded of this, that there is nothing in theſe or any ſuch like ſcriptures, which may iuſtly diſmay him that ſeeketh the Lord in trueth; neither is anie lawfull libertie heereby denied to a Chriſtian in ſuch benefits, as God hath left vntounto him to be inioied: onelyonly vntounto the fleſh,This doctrine is hard onelyonly to the fleſh. No time to ſinne. whereto we are not debters, are we commanded to bidde battell, and that ſo farre as of vsus fraile men (but yet indued with Gods ſpirit) may be performed. Yet Cmore particularly to ſpeake to them, I diſſemble not my meaning plainly to be this: that if any time of the daie, or part of our life, we thinke we may take any libertie to euill and ſinne, (no not then when we hauehave before beene beſt occupied;Note. for after ſuch times commonly doe men moſt giuegive themſelues the bridle:) this cannot be done without manifeſt contempt of theſe ſcriptures, & conſequently of the maieſtie of God, who knowing what is beſt for vsus, hath thought good thus to direct vsus. And yet (alas) how common this is in many which goe for good Chriſtians, we may ſee with griefe: who as though God had giuen them ſome times to offend in, and ſome liberties which in his worde are condemned, (which were to make him ſaie and vnſaie: and to denie Dand affirme the ſame things) I ſay, as though it were thus, they do by euerie ſmall occaſion let looſe the raine to licentiouſneſſe: and yet I denie not but that they doe many things commendably. But what doth that auaile them? For as dead flies doe cauſe to ſtinke and putrifie the ointment of the Apothecarie:Eccleſ. 10.1.Eccl 10:1 ſo ſome ill parts of life and dead fruites mixed with commendable vertues, do ſpoile them of their vertue and beautie, that they hauehave no fauour in the ſight of God, neither giuegive they any ſweet ſmell or ſauour vntounto men: and as the leauen though it be but a little, doth ſower and leauen the whole lumpe of dough; ſo ſome ſtrong corruptions being ſuffered to beare ſway in the life, doe corrupt euen that which otherwiſe would be good. For as it is a bleamiſh Eand deformitie in nature, to ſee in a mans body, one eie or legge ſmall and the other great: ſo if there be not proportion and agreeableneſſe in our liues betwixt one part of it and another, it is an vtter deformitie in the whole.

They thinke it harde to be bound, (they ſaie) to bring particularities of their liues vnderunder examination, and themſelues to be held within the compaſſe of anie ſuch rules, as ſhould debarre them of anie libertie which they ſhall thinke good for them: and that it were too fooliſh for them to thinke neceſſarie, p. 588and too ſeruile to obey & follow them. But let them remember what they Fſaid: that they are willing to do what duties they can; and then let them heare me:Liberty to ſinne, dangerous. what ſeruitude it is, I lately ſet down; that is, only a ſtopping of the courſe of fleſh and our owne corrupt will and affections: the which yet if we liue after,Rom. 8.13.Rom 8:13 we ſhall die, and be cut off from our inheritance with God and with Chriſt. Indeed by theſe meanes, we ſhould bridle many paſſions of pride, loftineſſe, ſwelling; and breake off many boiſterous outrages which riſe vp in vsus, as wrath, frowardneſſe, heart-burning; and quench manie fierie darts of concupiſcence, vncleane luſts, and wantonneſſe; with other ſuch fonde and dangerous delights, which lead men to deſtruction; and cleare our liues, Gſeaſon our tongues with Chriſtian talke, as well as clenſe our hearts. And is there any man which reioiceth in the name of a Chriſtian, who would hauehave his libertie in theſe euils? What did I ſay? libertie? nay, who would become a bondman (for to ſpeake properly and truely, that is bondage in the higheſt degree) to his owne intemperate affections and deſires? As for the varietie of good liberties,We may vſe all good liberties. which our moſt mercifull God hath betruſted vsus with, which are both manie and comfortable in themſelues, we may vſe them all in the Lord, ſo that God hauehave his honour thereby: but whiles we take our part in them, the Lord may not loſe his part due to him; in a worde, whiles we vſe them ſoberly, and with care not to offend, and that nothing be done againſt Hknowledge and peace therein. And is not this ſufficient and enough for all men which are the Lords? I am ſure when men cannot be content to keepe themſelues at this ſtaie, as they pay dearely for eueryevery ſtolne libertie, ſo they muſt ſay, when they hauehave had their mindes ſatisfied, after all: The godly life excelleth; and ſing the dolefull ſong of them who hauehave learned it ſomewhat too late by their wofull experience; that Meaſure is a treaſure: when their mirth is at an end. For doe we not ſee, that when Chriſtians hauehave walked in a good courſe for a time; and after, hauehave begun to ſhake off the yoke of obedience, and hauehave againe ſought libertie to the fleſh, alledging this: What? muſt we be alwaies pent in, to looke to our waies? ſee we not (I ſay) that God hath Iin ſome houre or day,Falles of good Chriſtians by boldneſſe. giuen them vp into their owne hands, in haſte and raſhneſſe to run with greedineſſe to the fulfilling of their hearts deſire which they hauehave ſought? and in that one houre to lay a foundation of ſorrow for many yeeres after? But hauehave they afterwards in like haſte and with eaſe returned againe? Nay, then they muſt hauehave ſhewed themſelues wiſer than ſome, who were wiſe: and more ſtrong than Sampſon the ſtrongeſt in his time; who after he had proſtituted & made himſelfe a ſot and ſlaue to a baſe miſtreſſe, recouered not himſelfe againe, vntill he had ground in the priſon like an horſe, both his eies being put out, and ſeruing to make the vncircumciſed paſtime, who had beene the ioy and glory of the people of God. But to returne from Sampſon: Khauehave they not tried what it hath gained them, to be at their owne hand and libertie, whiles they hauehave thereby runne into ſhamefull ſinnes and offences? Thouſands with griefe may witneſſe this trueth with me, and can ſay by miſerable experience,True libertie. that all ſound comfort and libertie to be deſired and reſted in, is in this: that eueryevery one ſeeke to be contented with the libertie which God giueth him,Prou. 15.15.Prov 15:15 remembring that which is written: A good conſcience is a p. 589Acontinuall banquet. We know, that through frailtie, forgetfulneſſe and the remainder of our corruption, the beſt ſhall too oft go out of the way: therefore they need not ſeeke occaſions to doe ſo, but to auoid them rather, and ſo obey the commandement of God: Put ye on the Lord Ieſus, Rom. 13.14.Rom 13:14and make no prouiſion for the fleſh, to fulfill the luſts thereof. This I truſt may ſuffice for the vnfolding of the forenamed Scriptures, and to anſwere any reaſonable man to his full contentation. And let ſuch (in the feare of God) ceaſe maruelling, why we ſhould be ſo carefull to pleaſe God, euen through the day, and one day aſwell as another; becauſe beſides other reaſons, which in their proper place I hauehave ſet Bdowne, this is to be weighed: that Chriſtianitie is like to a trade or occupation,Chriſtianitie muſt be followed, els no good will come. wherein no good will be done, nor profit ariſe, except it be thorowly followed and with great diligence, and eſpecially this point regarded: that one thing be not loſt or neglected, whiles another is followed, nor one duetie ſlacked whiles another is performed.Note. And thus I ſhut vp my anſwer to this laſt obiection, ſaying: That the fore-mentioned Scriptures & other like them, are not fearefull to Gods children, neither ſhall need to trouble any, who will take heed that they trouble not themſelues by wilfulneſſe and groſſe negligence; but do in the ſimplicity of their heart ſhew themſelues teachable to that which they know of the will of God, although they finde many wants in themſelues, Cſo as they groane vnderunder the burden of them, and be truely caſt downe for the ſins which they hauehave committed: for the beſt are vnderunder no better condition, although they may excell their brethren in ſome meaſure of grace; and therefore they confeſſe, that when they hauehave done all,Luc. 17.10.Luke 17:10 they are vnprofitable ſeruants.

CHAP. 9. Of the obiection: That Miniſters may follow daily direction, but yet not therefore Dthe people: and of ſuch as obiect, That better counſell is giuen by the authour than he himſelfe will follow: with anſwer to both: and a larger anſwere to the first obiection in Chapter 2.

THe other obiections which remaine, are few, and ſhall in few words be anſwered. Of the which this is one: Though you that hauehave nothing to trouble you, but ſit quiet at your ſtudies and leade a ſcholars life, may be fit to guide your ſelues in ſuch a maner as heere hath beene ſet downe (as indeed it becommeth you well, and all doe looke for it at your hands, who ſhould be lights vntounto others:) Eyet it is not therefore to be vrged vponupon vsus.Not onelyonly for miniſters. Yea theſe Obiecters do further alledge: If it be hard, euen for you ſcolars & miniſters, to obſerue it, who hauehave ſo many helps to ſet you forward ouer we hauehave; there is ſmall equitie in it, that we ſhould be inioined the ſame performance of duetie which is required of you: our hinderances and lets in the world being more and farre greater than yours, and our helps and furtherances fewer and weaker, as ye know. But to theſe I anſwer: As there are more helps to the learned and miniſterie, p. 590and fewer lets (who for the moſt part hauehave their liuing prouided them, and Fmay be much more free (as they ought to be) from earthly intanglements, than others, except they louelove to hauehave their hands and their heads ful of worldly dealings:) ſo they hauehave more dueties to performe beſides theſe, which are common to all priuate Chriſtians. For they ought not to reſt in the direction aforeſaid,Miniſters and ſuch like ſhould moſt tend this. which is common to eueryevery priuate beleeuer: but according to their ſpeciall calling, as they are miniſters, they ought to performe the ſeuerall dueties thereof publickly and priuately, both by attendance to reading themſelues, and alſo as watchmen to looke vntounto others diligently, in exhorting,Ezek. 34.3.Ezek 34:3 admoniſhing, rebuking, comforting and inſtructing them, as occaſion Gſhalbe offered.

They ſhould keepe a regiſter of Gods mercies, &c.Further, it were meet for them to take a view of their weeks worke at the end of it, to keepe a regiſter of Gods ſpeciall mercies and deliuerances, and another of his chaſtiſements and afflictions; and how they goe vnderunder them, and profit by them: that by their experience they might the better bring on others. This (I ſay) and ſome other ſuch dueties ought to be looked to of ſuch: ſo that priuate perſons need not thinke themſelues ſo ſore preſſed in reſpect of them; who if they looke well to their charge, hauehave a double duetie to diſcharge in reſpect of others. Although I could wiſh, that they did in practiſe and in the courſe of their liues faithfully and carefully performe that, Hwhich is drawen out in common for eueryevery Chriſtian: for with griefe it may be ſpoken,Not to ſtumble at bad miniſters. but too truely, that many of them liue as they liſt, very offenſiuely; and both in performing the duties of their calling, and example, come much behinde many of thoſe, who by good right ought to be guided by them: but none are to ſtumble at the bad liues of ſuch, foraſmuch as there will alwaies be in the miniſtery,Ioh. 10.4.John 10:4 offenſiue perſons, who though they ſhould goe before the flocke,1. Sam. 2.17.1 Sam 2:17 yet come far behind them, to their iuſt reproach; and (as Elies ſons) cauſe their holy calling to be had in contempt, and to be euill ſpoken of: from whom the people are not to fetch their light nor to take example. For though the calling it ſelfe be moſt glorious and fit to make and keepe them heauenly Iminded, namely, ſeeing their labours and ſtudies may be helpers of them to godlineſſe, whereas other mens are full of toile, and occaſions (through their weakeneſſe) to draw them to worldlineſſe: yet except they be ſuch themſelues, as hauehave the vpper hand ouer their mindes and hearts, and can hold them in ſubiection, and teach themſelues when they teach the people, their ſtudies will not onelyonly be full tedious vntounto them, and yeeld ſmall profit to their flocke; but alſo they ſhall be as apt to be deepely plunged in the world, and in idleneſſe and vanity, as others: which will ſurely come to paſſe, till preaching, reading and godlineſſe be with a better conſcience regarded of them, and till it be their glory & crowne to ſeeke to gaine many to God.1. Theſ. 2.19.20.1 Thess 2:191 Thess 2:20 So that it is cleere, Kthat many miniſters (as they handle the matter) find it not ſo eaſie aboue priuat perſons [to liue godly,] but are far off frō keeping of a good courſe daily both in their generall & particular calling: which yet is inioined the people to doe. And as for ſuch as are more painfull in their calling, & carefull in their life to pleaſe God, though it muſt be granted, that they hauehave many more helps in regard of their miniſtery, then priuate men; yet it is alſo to be conſidered, p. 591Athat their troubles and croſſes are manie more & greater then other Chriſtians are for the moſt part;Good ministers many troubles. Luc. 22.31. 2. Cor. 6.9.Luke 22:312 Cor 6:9 for they are more ſhot at by Sathan and his inſtruments, they hauehave many diſcouragements, vnkindeneſſes offered them, and hatred for their good will and for the doing of their duty, as vnknowen though knowen, beſides their continuall care ouer the flocke of Chriſt. So that their croſſes are manie and great, and they hauehave need of great grace to walke faithfully and fruitfully in their courſe. Therefore let none obiect, that the miniſters (except ſome few whom God doth more ſpecially priuiledge, for cauſes beſt knowen to him) becauſe of their calling may eaſily keepe a cōſtant courſe Bin the feare of God, as though they had no lets nor diſcouragements: but let them knowe, that all hauehave hinderances enough: and therefore according to the helpes, which God hath giuen to eueryevery one, both miniſter and hearer, let them grow thereby, and one not looke vponupon another to be cooled and held backe; but all cheare vp their mindes, and truſſe vp their corrupt thoughts, which are euer haling and carrying them one way or other,1. Pet. 1.13.1 Pet 1:13 and clogging them ſo, that they cannot goe forward, but are ready to ſtumble one at the welfare and good report of another; as Peter did at the liberty of Iohn, Ioh. 21. 21.John 21:21which he thinking to be greater then his owne, ſaid. What ſhall this man doe?

Now as for them which will not miſlike the counſell that is giuen them in Cthis direction, if they could follow it:Practiſe of this. but they thinke the writer heereof to hauehave wiſhed better to other, then he can follow himſelfe: let them yet weigh & take in good part his louelove to them herein, whatſoeuer it hauehave profited himſelfe: and yet though he will ſay nothing of himſelfe, leſt any ſhould thinke of him otherwiſe then he ſeeth or knoweth to be in him, yet he can put them out of doubt, that this doctrine hath beene receiued, and conſcionably practiſed of ſome, euen priuate Chriſtians to their good contentation,This hath beene prooued profitable. and (as they are perſwaded) to the plentifull recompence of their labour therein beſtowed, euen already: who yet hauehave good hope, that the firſt attempting of it was, as the hardeſt to them, ſo the leaſt gainfull, in compariſon of that which is to be Dlooked for; and that the beſt is to come. And that the certaine fruit, which they hauehave reaped of the practiſing it, in ſuch weake maner as they could attaine vntounto, in reſpect of the vncertaine profit and comfort, which they receiued of their vncertaine ſeruing of God, before they were acquainted with it; they confeſſe (as they be able to iudge) to hauehave beene very great. This I ſay for their better incouragement, into whoſe hands this booke ſhall come, that they may not feare, that this is thruſt forth at aduenture amongſt men, when no proofe hath beene taken, how it hath wrought vponupon any before.

And yet this is no ſmall benefit,Singular commodities of this courſe. (whatſoeuer others hauehave done) that a man which deſireth to pleaſe God, may know how to behaue himſelfe in this pilgrimage Eboth towards God and men: how to proceed when he hath begunne: how to comfort himſelfe when he is heauy: how to raiſe vp himſelfe, when he is fallen: how to returne when he hath gone out of the way: which (through Gods bleſſing) with many ſuch fruits, he may finde heere, and inioy daily to his comfort: I ſay, heere; (yet without any arrogancy) becauſe though many good things may be reaped of many worthy mens labours, yet they hauehave not driuen at this one particular, Of daily directing a Chriſtian, as I hauehave done. p. 592And this for the ſatisfying of thy demand concerning the practiſe of this Fdoctrine: and therefore feare not thou, that the Lord will leaue thee in the middle way, when he hath bleſſed thee in the beginning thereof, if thou withdraweſt not thy ſelfe from his gouernment; but he will ſhew himſelfe farre more gracious to thee, according to the praier which Dauid made in faith to him,Pſ. 71.9.Ps 71:9 and obtained the fruite of it: O Lord thou haſt beene my hope euer ſince my youth: Caſt me not away in the time of mine old age: when my ſtrength ſhall faile, leaue me not. And as this holy man of God (we ſee) diſtruſted his owne weakeneſſe, yet through his long experience of Gods fauour and kindeneſſe, conceiued aſſured hope thereof vntounto his end: ſo the beſt of vsus might iuſtly Gfeare (knowing the malice and ſubtilty of our enemy, beſides our owne exceeding frailties) that we ſhould neuer be brought in ſafety to our end; and crie out daily againſt the vnlikelihoods of continuance, which we ſee both in our owne liues,Faith ouercomes all doubts and lets. and other mens. But aboue all theſe, either temptations & afflictions, or the doubts & feares which come thereby, our faith carrieth vsus to ſee into Gods minde and purpoſe, and to waite through patience for the acompliſhing of his promiſes,1. Pet. 1.5. 1. Ioh. 5.4. 1. Ioh. 4.4.1 Pet 1:51 John 5:41 John 4:4 accordingly as it is written: We are kept by the power of God through faith vntounto ſaluation: And again: This is the victory that ouercommeth the world, euen your faith: And, Greater his hee that is in vsus, then he that is in the world.

But yet one thing (ſeeing I ſpeaking of it before, did ſhut it vp too briefely) remaines neceſſarie to be anſwered more fully. For when they heare the name of direction (though they who read the whole, may eaſily ſee what I meane thereby) they demaund thus: What? is there any other direction, then the word of God? And is that now at the firſt made our direction? But what Chriſtian hath not laboured to follow that in all ages, when no ſuch inuention as this, nor no ſuch new found out direction, as yee mention, was knowen? vnleſſe perhaps yee hauehave found out any new thing beſide the ſcripture; or, you ſee that in the Scripture, which none before you ſaw. I anſwer, that neither doe I vrge any other then the word commands,No other direction then Gods word. nor arrogate no Iskill, to teach and guide mens liues, then other of my brethren, who do ſoundly and conſcionably obſerue in reading the Scriptures, hauehave found out and do teach: and that is, That eueryevery day the ſubſtance of godlineſſe ought to be practiſed of eueryevery true Chriſtian; and that according to his knowledge, hee ſhould holily and religiouſly indeuour to make the ſame conſcience of his thoughts, words and deeds euerie day, which at any time or any day he hath done, when he looked beſt vntounto them. And becauſe the rules of Gods word, & practiſes of mens liues do not ſo commonly & eaſily meet together; but euen among the godly it is much complained of, that they moſt hardly can faſten vponupon a good courſe, and that euen the very knowledge of it, for want of plaine Kand daily teaching, is in many places much wanting: therefore I ſay further, that the frailtie and weakneſſe of ſuch doth require, that there be ſome helpe miniſtred to them by ſuch as hauehave experience: and that which is ſufficiently taught in the Canonical Scripture, heere and there for the directing of them, had need to be gathered together both plainly and plentifully in one Treatiſe for them, to hauehave it at hand by them, and to read oft, as they ſhall be able, and p. 593Aſhall ſee it neceſſarie: and not to ſend honeſt and well diſpoſed Chriſtians, to ſeeke for euerie inſtruction which they ſhall hauehave need of, to euerie booke and chapter of the Bible: which neither God doth inioine them, neither they could poſſibly finde, though they had leiſure, no not one of a thouſand, but are to be helped by the ſermons and writings of their teachers. For as no man will ſay, there is no vſe of the Apothecaries ſhoppe to fetch thence roots and hearbs for neceſſarie vſe, becauſe they grow in fields and gardens: ſo neither is the writing of particular treatiſes needleſſe, although all neceſſarie points of inſtruction are to be found in the Canonicall Sciptures.

BAnd as the ſermons of many hauehave bene penned to good purpoſe,Chiefeſcope: How to liue holily alwaies. to helpe ſuch as are well diſpoſed; ſome directing particularly how to praie; ſome how to receiue the holy communion; ſome how to faſt, &c. ſo I hauehave laboured in this treatiſe to direct men how to liue in this preſent world, ſo as they may walke with God: euen by bringing them from a generall & confuſed thought of Chriſtianitie to a daily and particular care of godlineſſe throughout their whole courſe. And ſeeing (as our Sauiour ſaith) The light of the body is the eie; ſo the light of the whole life, is the effectuall and powerfull knowledge of Gods will, and a well ordered heart, and gouerning of the vnruly affections: therefore I hauehave heerein declared how ſuch knowledge muſt be ſought, and Cthe heart of a Chriſtian be daily gouerned in the cogitations and deſires of it, that they may draw the life in the ſeuerall actions and parts thereof vntounto the obedience of Chriſt. Yet I denie not, but that men of experience, who hauehave long accuſtomed themſelues to the daily and true feare of God, may direct themſelues better, then that ſuch ſhould need to tie themſelues to theſe rules or ſuch like of another mans drawing; who if they hauehave learning, and doe keepe a daily obſeruing of their waies and affections, ſhall be beſt able thereby to gouerne and guide themſelues: of which ſort, I wiſh there were many, who could helpe forward other, rather then ſtand in need of helpe themſelues. But too few there are of them: for although many for their knowledge Dmight, yet they doe not ſo narrowly looke to themſelues, how they obey that which they know, but that a direction drawne out of the worde of God by another mans labor & induſtry, may do them good. Among whom, if there ſhould be ſome, who ſhall condemne this my writing as curious, (as there are many who cannot thinke any ſuch doctrine neceſſarie) I reſt in that which hath mooued me to take it in hand.

The obiections which remaine, are in regard of the perſons and ſtates of men: as, the mightie and the meane, the ruler or magiſtrate, the poore ſeruant, labourer and workman, the traueller, or whoſoeuer he be, or in what ſtate ſoeuer, hauing his hands full of buſineſſe,Lawfull calling and buſineſſe hindreth not this direction. (ſo as his calling be allowed of EGod, and profitable to men) that which hath beene anſwered to the former obiections, may fitly ſerue for them: Namely, that all being teachable, and ready to heare what the Lord hath to ſay to them, may ſerue God daily by walking diligently in their calling, and minding their worke whiles they be about it: ſo as they remember & keepe this in firme perſwaſion,Be perſwaded that thou pleaſeſt God in that which thou doſt. that they labor & take paine therein, becauſe it pleaſeth God they ſhould do ſo: and withall, that they be watchfull to practiſe in their labours, all vertues, and bring p. 594foorth the fruits of the ſpirit,Be watchfull to practiſe the vertues of patience, &c. as occaſion ſhall be offred. as occaſion ſhall be offered; that is to ſay, patience, Fwhen they be prouoked to the contrarie, with long ſufferance, meekeneſſe and humbleneſſe to hold vnderunder their proud, boiſterous and rebellious hearts; and contentation in the bleſſing and ſucceſſe that God giueth them, with the like; as faith, hope, louelove, peace, &c.

To be ſhort, eueryevery true Chriſtian may as he ought, keepe a daily courſe of liuing holily, righteouſly and ſoberly, though not all in a like meaſure and degree, yet ſo, as God may be pleaſed, his owne heart quieted, and others by his example not iuſtly offended, but edified: which is the thing that we ought all to propound to our ſelues, and aime at. And laſt of all, whereas it may be Gdemaunded, what ſicke perſons ſhall doe, and whether their conſciences ſhall be tied to ſuch rules, when paines and diſeaſes giuegive no libertie to the minde to thinke of anie thing but the greatneſſe & extremitie thereof; and when praier it ſelfe, eſpecially long continued, cannot be admitted, no not of them who hauehave yet in their health praied oft and feruently, and with delight: to them I anſwer;Direction for ſicke perſons. That if the diſeaſes and kindes of paine be ſuch, (as there are manie ſuch) then know we that the direction fit for ſuch, is to keepe faith, hope, peace with God, and patience, with meekeneſſe and thankfulneſſe: to watch for this,1. Cor. 10.131 Cor 10:13 and lift vp the hart as oft (though briefly) as they can, by praier for this grace, and to hold out contrarie rebellion (euen as the martyrs did in their Hextremities) the Lord hauing promiſed that he will lay no more vponupon them, then they ſhal be able to beare: and yet euen this poore watch keeping (for ſo it will ſeeme to them) ſhal be a practiſing of that direction daily, which I hauehave made mention of, though it is not to be looked for, that the ſicke and diſeaſed can affoord that liberal ſeruice to God, that others may, who are in health. As for thoſe who are diſtracted and bereaued of their ſences and vnderſtanding, (which may be the caſe of the deareſt ſeruants of God) there is no queſtion to be mooued about them: In the faith wherein they liued, they ſhal die & be accepted. And for other, whoſe ſickneſſe and diſeaſes ſhall not be ſo painful as theirs before mentioned, they beſides that which hath bene preſcribed Ito the other, are to take the benefit of reading by the helpe of others, with conference, and of meditation alſo, and more long continued praiers. Which grace with that which is meete for euerie other in his eſtate,Iam. 1.5.Jas 1:5 God, who giueth plentifully and caſteth none in the teeth, vouchſafe to graunt to all that deſire it, for his ſake in whom he is well pleaſed, Ieſus Chriſt the righteous.

p. 595CHAP. 10. The concluſion of the whole Booke: containing an exhortation to good and bad.

ANd thus much I hauehave thought good to ſay of the doubts, obiections and cauils which may be raiſed from or by occaſion of the former doctrine, as alſo of the anſwers therto. And now Bto ſhut vp this Treatiſe and the whole Booke, for concluſion, a few words in the way of exhortation I adde both to the godly and godleſſe: and ſo I end. To them I ſay this:Exhortation to the godly. Seeing you hauehave ſome experience already, that it is no loſt labour to liue vnderunder gods protection and gouernment, but that in ſeruing him deuoutly there is great reward, beware yee waxe not ſlacke and colde in the courſe wherein yee hauehave begunne. And ſuch of you, as hauehave knowen this point of trueth, and made conſcience of the ſame to practiſe it, I meane eueryevery day, and throughout the ſame, to ſet your ſelues to walke with God, (which many and thoſe alſo well minded hauehave not done,) holde on your courſe and be not wearie of well doing; for yee ſhall Creape the fruite thereof without wearineſſe:Gal. 6.Gal 6 yee hauehave borne the greateſt brunt already, while liuing among many Atheiſts, papiſts and carnall Goſpellers, yee hauehave receiued their liuerie and cenſure, and with all diſgrace that might be, (vnderunder the Goſpell) hauehave reprochfully had the odious names of Preciſians and Puritanes, Hypocrites and ſedicious perſons, giuen vntounto you: but if taunts, mocks, reproches and diſcouragements hauehave not turned you out of the way, nor cauſed you to waxe faint in your Chriſtian courſe, neither let any other thing heereafter vnſettle you, but holde out the confidence of your faith, and reioicing of your hope vntounto the end: and ſo doing, I pray God,Heb. 3.6. 3. ep. Ioh. 2.Heb 3:6Heb 3:3John 2 that yee may proſper and fare well, as your ſoules ſhall proſper.

DAnd whatſoeuer knowledge of gods will yee hauehave found by diligent ſeeking of it, and hidden the ſame in your hearts, as treaſure in the ſafeſt place,Pſ. 119.10.11.Ps 119:10Ps 119:11 to the end yee might not ſo m…ch as wander from Gods commandements, praiſing him for the ſame; yet pray ſtill to God, as the bleſſed of the Lord hauehave done,2. Pet. 3.18.2 Pet 3:18 ô teach vsus ſtil thy ſtatutes: and grow in grace & in the knowledge of our Lord Ieſus Chriſt. The blinde world ſeeth not the happie end of that to you, which ſeemeth to them to be the greateſt miſerie, whiles yee arme and ſettle your ſelues to walke on conſtantly in the courſe ye hauehave begun. And God knoweth whether he hath giuen that grace vntounto you, to a further end then they once thinke of: that is to ſay, that when they ſhall ſee God to bleſſe you therein, Emany of them which are as yet of the ſynagogue of Sathan,Reu. 3.9.Rev 3:9 which call themſelues Iewes, and are not, but doe lie, may come and worſhip before your feet, and know that he hath loued you: yea, it may come to paſſe, that when they ſhall after better and more mature deliberation, ſee and be conſtreined to ſay, God is with you of a trueth, that tenne of them may take one of you by the skirt and ſay: We will goe with you, for we hauehave heard that God is with you:Zach. 8.23.Zech 8:23 Nay it is certaine, that your light ſo ſhining as hath beene ſaid,Math. 5.16.Matt 5:16 many ſhall ſee p. 596your good works and glorifie your Father which is in heauen. More I will not Fſay to you.

…uch as looke …ot to their …aies daily,But to proceed: ſuch of you as hauehave not extended your care of liuing godly to eueryevery day nor throughout the ſame; but hauehave taken more liberty to your ſelues then God alloweth, this I ſay to all ſuch: If you hauehave done ſo through ignorance,Either through …gnorance, and that God hath reuealed no further light vntounto you, who yet were ready to do whatſoeuer you ſhould heare to be commanded you of him; be not diſcouraged, your ſinne hath beene the leſſer, and God will not impute it to you, nor lay it to your charge. OnelyOnly ſhew that ye did it ignorantly, heereby, that now yee know God requireth it of you, that your care ſhould Gcontinue one day as well as an other to looke to your liues and particularly to obſerue them, that now (I ſay) yee doe ſo, and follow conſcionably that, which yee ſee to be your dutie, as yee did before in that which he knew. And ſo ioine your ſelues in your practiſe with your bretheren before mentioned: and all that is ſaid to them,Or an ill conſcience, when they doe or might know their duty; take it as ſpoken vntounto you. But to others of you, who feare God and know it to be your dutie to make conſcience of your waies one day as well as another, and yet did it not; or if you were ignorant of it, yet yee made no haſt to know more then yee did, leſt yee ſhould anſwere for more then yee were willing to doe:Their ſinne is great. the ſinne of both ſorts of you is great, and doth crie to God for puniſhing it, and he hath hard the crie of it againſt you, and Hhath a controuerſie with you for it; as he ſaid in the ſame caſe to the church of Epheſus, Reu. 2.4.Rev 2:4(though yet God was worſhipped truely of it, but not indeed with zeale, and feruently) I hauehave ſomewhat against thee. And that which Saint Iohn ſaid to them,Therefore repent. I ſay vntounto you: Remember from whence yee are fallen, and repent, and doe your former workes, or elſe God will come againſt you ſhortly.

For indeed it is not meet, that ſuch as at the firſt inlightning of them by faith through the preaching of the goſpell,To forſake our firſt louelove, what. could not ſatisfy themſelues in being thankefull to God for their deliuerance which they ſaw: ſhould after, make a common matter of Gods louelove, and leaue their feruency in honouring him, and their firſt louelove to him, which they thought ſometime could neuer be Ienough.They ſmart who doe ſo. And therefore it is not to be doubted, but that ſuch hauehave manie complainings of their looſeneſſe and ſecurity, and manie accuſings of themſelues, when they ſmart for ſuch negligence and boldneſſe in ſinning againſt God, by ſuch corrections as he doth inflict vponupon them. And to omit all other (for there is now no time to mention manie) euen this is one: that whereas manie of them, who while they walked vprightly, walked ſafely, yet ſince they waxed more wearie of Gods ſeruice, they were driuen manie times to contrarie ſtreights, complaining that they could not finde the comforts in Gods word and promiſes, which they were wont to inioy. And who doubteth, but that it muſt needs be ſo? For although ſome take diſcomfort without any iuſt Kcauſe, either when they cannot doe the good they would, or when Gods hand is vponupon them by ſome ſore afflictions; in which caſes their griefe ought not to exceed: yet that it doth ſo, when men walke not ſoundly with God, and follow not that which they know they ſhould, what maruell is it?

Amend, and that ſpeedily.It is their wiſdome for both to amend, and that ſpeedily: the one, his error, that he knew not; but both of them, their careleſſe halfe-ſeruing of God which p. 597Athey had offered him, and to bring themſelues to this, that they hold and account it their greateſt worke they hauehave to doe, and the chiefeſt care, that they be affraid to offend continually and eueryevery day: yea and for this cauſe, that euen their reioicings be in trembling. This is that, which they muſt indeauour after. And to conclude my ſpeech to them,More cauſe to looke to our ſelues then heretofore. let this that I ſay be regarded the more, by how much they are in greater danger of the diuils deceiuable allurements, which now in this our renued peace and longer hope of the continuance of it, they lie open vntounto. Seeing it will be plauſible, not onelyonly to the bad, but alſo to the better ſort, that now we hauehave eſcaped the perill which we feared Bwhen the yeares of our late deceaſed Soueraigne the Queenes Maieſty grew full, and therefore not like long to continue: now (I ſay) we hauing obtained of the Lord this merciemercy, to hauehave a religious and godly king to ſit vponupon the throne, and to defend vsus, it will ſeeme a needleſſe matter to looke ſo narrowly to our ſelues as then we did. But let all ſuch know (howſoeuer others hauehave no eares to heare it) that if, now our feare of earthly danger is taken away in ſome ſort, we increaſe not and double our feare of offending God;Duble our care & thankefulneſſe: and alſo if with more inlarged hearts we ſet not our ſelues daily (as we hauehave good cauſe) to teſtifie our thankſgiuing, by all poſſible fruites thereof, with honeſt and blameleſſe conuerſation: I doe them to vnderſtand,Or elſe the end ſhall be worſe then the beginning. Amos. 3.2.Amos 3:2 that the laſt end of theſe bleſſed Ctimes will be worſe to them, then the beginnings of them were, when they had not yet ſo deepely ſinned: And it will be verified in them, which was ſpoken in the daies of the prophet Amos to the children of Iſraell: You onelyonly hauehave I knowen of all the families of the earth, and therefore I will viſit you for all your iniquities.

Now I hauehave ſpoken to the Godly, I turne to the other, who either hauehave onelyonly a falſe perſwaſion of their ſaluation; or elſe, confeſſe that they hauehave no knowledge what ſhall become of them after this life. Both ſorts are earneſtly to be deſired, to conſider in what fearfull eſtate they be, who hauing not made ſo much as a beginning in the practiſe of a godly life (for ſo it may truely be Dſaid, if they hauehave not true and vnfaigned faith) are farre off from this daily walking with God, which I hauehave ſhewed to be required by him of all his faithfull ſeruants. They are alſo to weigh, how they can anſwere this ſaying of the Lord Ieſus: Except yee repent, yee ſhall all periſh: And that of Saint Peter: If the righteous be ſcarcely ſaued, where ſhal the wicked & vngodly appeare? For beſides that their eſtate ſhall be in the world to come, eaſeleſſe and remedileſſe, what is it that they deſire heere, for the which they can be content to debarre themſelues of the bleſſed immortality of the ſoule, and the glorious reſurrection of the body, and to goe to the place of torment? doe they not ſee the ſlippery and vncertaine condition of all things heere below? and that they cannot promiſe Ethemſelues continuance in one eſtate till the next morning? and that they are (whatſoeuer they imagine) without God in the world, the vileſt of all creatures, the moſt curſed, except the diuils, and yet diuels incarnate themſelues? And if they thinke they may repent when they wil, (beſide that late repentance is dangerous, if they might attaine to it) doe they not ſee, that they ſhut vp the way thereto from themſelues, whiles they may heare the lord ſpeaking thus to them: Becauſe when I called vponupon you, yee would not heare, you ſhall p. 598cry your ſelues, and I will not heare ſaith the Lord? And if they ſhould perſwade Fthemſelues, that their ſinnes are not ſo great: what is more ridiculous? And what ſhould I ſay more? For if it were but the depriuing themſelues of the infinite good things which are to be inioied euen in this life, they are worthily to be reprooued and chalenged by that ſpeech of Salomon,Prou. 1.28.Prov 1:28 O yee fooles, how long will yee louelove fooliſhneſſe, and yee ſcorners delight in ſcorning, and yee vnwiſe hate wiſdome?

And as great folly it is, to hope that puniſhments and fearefull and troubleſome times heere, ſhall paſſe as they hauehave done, euen like vntounto a ſhower of raine. But as Noah told the people of the old world, that when God meant to Gbring the flood that ſhould couer the earth, it ſhould raine without intermiſſion forty daies and forty nights; which the people thought would not hauehave beene ſo,Deſtruction commeth ſpeedily. but it did come to paſſe: euen ſo, when God will bring their deſtruction, it ſhall come ſwiftly as a whirlewinde, and conſume them vtterly, as the fire doth the ſtuble, before it make an end. And as Nabuchadnezzar had twelue moneths granted him to repent in, but at the end of them, when he went forward in his ſinne, euen while he was priding himſelfe in his great Babel, the ſame houre he heard Gods ſentence on him, and had it executed; that he was driuen from men, and did eate graſſe as the oxen, and his body was wet with the dew of heauen, till his haires were growen as eagles feathers, and his Hnailes as birds clawes: ſo God will ſurely come and not delay, at his appointed time, and doe as he hath ſaid, to the ſonnes of men who are workers of iniquity, and they ſhall not eſcape: and in the meane ſeaſon their damnation ſleepeth not.

Why God dealeth ſo.And why will God deale thus with them? Verily becauſe they by continuing in their ſin, put him in minde of the iudgement threatned againſt them, to execute it: whereas a man would thinke, that ſo many examples both in ſcripture and in their owne experience, wherein they hauehave ſeene the fearefull execution of his threatnings after mens ſin hath growen to ripeneſſe, ſhould Idriue them to preuent their owne deſtruction. And as none are without warnings one time or other, and thoſe alſo feareful ones for the time, by ſickneſſe, diſeaſes, feare of death, wounded conſciences and other ſuch accuſations: ſo a man would thinke, in the time wherein they are ſent, that they would remember ſuch warnings while they liue,Gods warnings ſoone forgotten. and neuer forget them: but like a wonder that laſteth but nine daies, ſo is there repentance, which vaniſheth awaie as the dew of the morning by the heate of the day. I would hauehave thought my ſelfe, that many monſtrous perſons whom I hauehave viſited, when Gods wrath vponupon them cauſed them to cry out, and promiſe amendment, would hauehave proued rare examples to others, of true conuerſion to God; but to my great griefe, and to teach me experience what becommeth of ſuch vntimely fruites Kthey hauehave turned backe againe, as an arrow from the ſtone wall, and as the dog to his owne vomite: which cauſeth me to write that, which I hauehave often vttered with an heauy hart, That we had need to hauehave the doctrine of repentance ofter then any thing elſe, for that ſinne being rooted ſticketh ſo faſt. If we be warned of any thing but ſinne, one warning will ſerue: but many hundred ſermons cannot purge that out. For when they heare that which ſometime caſteth p. 599Athem downe, yet as though they had beene beſide themſelues while they were in ſuch good moodes, they come to themſelues againe, that is, to their old courſe, and ſay: Shall we forgoe our pleaſant life, our mery companie, our braue ſtomacks which make vsus famous, and to be ſpoken of? yea the meaneſt hauehave ſomewhat to hold themſelues in, as it were in chaines, that they may not returne to God leſt he ſhould ſaue them.

But now I hauehave ſhewed them their eſtate, euen their ſhame, and the woe which they are in, and what variety of ſpirituall and heauenly delights they hauehave forgone by refuſing to walke within the compaſſe of Chriſtian duty from Bdaie to daie, (which ſweetneſſe of holy delights God giueth his ſeruants as a taſte of heauen in this life) what remaineth but this: that all (which will not ſhew themſelues deſperate, & wilfully to ſeeke their owne confuſion) conſider this, though they hauehave long forgot God, and lay it to heart: namely,Lay it to heart. that they ſay with the apoſtles euerie one ſeuerallie, when Chriſt their maſter told them that one among the reſt ſhould betraie him: Is it I maſter? and with Paule, Math. 26.22.Matt 26:22when he was ſmitten downe at the gates of Damaſcus: Lord, what wilt thou hauehave me to doe? yea and let them doe as the ſeruants of Benhadad: Act. 9.5.Acts 9:5when they were in great feare of their liues by the king of Iſraell, They put halters about their necks, and came and humbled themſelues before him, 1. King. 20.32.1 Kgs 20:32and ſaid they were Chis ſeruants, to the end they might finde fauour at his hands: Thus (I ſay) let them ſeeke the Lord while he may be found, and ſay: Spare thy people, ô Lord, and be no longer angry with the ſheepe of thy paſture. But let them doe it in trueth, till the promiſes of God be beleeued of them, and applied to them, piercing to the heart, and taking hold of the affections, ſo that they may ſee themſelues to be of the number of Gods people, and to goe beyond all reprobates; and till the ſame word of God which they hauehave heard preached, hauing beene the ſeed of ſaluation to them, may be the mould of their conuerſation alſo, which they being caſt into, may be faſhioned after the doctrine of it: And the rather, for the renued peace and defence of the goſpell, by the happy Dſucceſſion of our moſt gracious Soueraigne the kings Maieſtie, as well as the hope we hauehave for the time to come, of liuing ſafely vnderunder our vine & figgetree:Deutr. 28.46. leſt if they ſerue not the Lord with ioy and a good heart for all ſuch good things, they doe procure ſuch plagues, as ſhall manifeſtly ſhew that he is angry with them. Now to ſhut vp all: if it be ſaid to me, that I hauehave ſhewed, how men may liue happily, but nothing hath beene ſaid about happie dying;Pſ. 37.37.Ps 37:37 be this for anſwere: An happy life bringeth an anſwerable death, and the learning and accuſtoming of our ſelues to die & contemne the world while we liue, ſhall lead vsus the way to eternall and bleſſed life when we muſt die. For that knowledge, faith, hope and other grace is Eto vphold and guide vsus at death, which was the ſtaffe and ſtay of vsus in our life: which God ſhed plentifully into our hearts both in our life, and at our death, to make vsus bleſſed in both. And of this Treatiſe, and of the whole booke thus much.