Seven Treatises, Treatise 5 · Chapter 13
CHAP. 13. An example of a Couenant made by certaine godly brethren, declaring what manifold lets the faithfull hauehave in this world; (fit to illuſtrate the former doctrine:) contained in the two next Chapters following. In this Chapter: Of the firſt part of it, namely, a Complaint.
AND becauſe I hauehave ſhewed what impediments our vnſtayed affections and worldly luſts are, from a conſtant courſe in a godly life, and what remedies are to be vſed againſt the ſame: I will adde an example of the practiſe of diuerſe well minded Chriſtians, wherein the weaker ſort may ſee this more clearly: ſeeing examples helpe much to ſuch as they are, to make better vſe of rules to direct them.
In the yeare 1588, there met in a Chriſtian mans houſe certaine well minded perſons, which dwelt in one towne together, with whom alſo the Preacher of the place did meete at the ſame time. Their meeting was for the continuance of louelove, and for the edifying one of another, after ſome bodily repaſt & refreſhing. And yet know, that they were no Browniſts: for they were diligent and ordinarie frequenters of publicke aſſemblies with the people of God. Neither were their meetings Conuenticles, for the diſturbing of the ſtate of the Church and peace thereof; as many imagine that there can be no priuate fellowſhip among Chriſtians, but it is to ſuch ends: the contrary may be ſeene by their conference. Theſe with one conſent, fell into communication how the caſe ſtood betwixt God and themſelues.
Some accuſing and complaining of themſelues, that they had not vſed their long continued peace and libertie of the Goſpell to the end for which God did ſend both: but that they had bene dimme lights. The reſt conſenting, and by occaſion offered among them all (well nigh twentie perſons) ſundry reaſons and proofes were ſet downe, to make their complaints more weighty; and alſo what euill fruite they did ſee to proceed from ſuch a dead and vnprofitable courſe of liuing: and yet the perſons ſpoken of, did as farre exceed the common ſort of them that profeſſe the Goſpell, as the common profeſſors do exceed them in religion, which know not the Goſpell.
When they had proceeded thus farre, it was demaunded, whether there were no way to come out of this weariſome and vnprofitable life, not beſeeming ſuch as imbraced the Goſpell. If there were any: what might be the fitteſt and beſt remedies to come out of ſuch bondage (for they counted it no better:) and betwixt them they agreed vponupon certaine, with ſuch good liking, after they heard and conceiued them, that it might apparently be ſeene, that their heauy hearts were much eaſed, when they did but ſee a way to be deliuered from that yoke of bondage; whiles their plentifull teares were turned into chearfull countenance. The concluſion was this, they did couenant faithfully and ſeriouſly, to ſet vponupon theſe remedies forthwith and ſpeedily; thinking that ſuch a weighty matter had need of no delay: and thereupon, deſired the Preacher to ſet downe the ſumme of their conference and communication together, for the better putting of them in rememberance of it to practiſe it; as alſo that they might ſee what the ſumme of their conference was: which, ſeeing they agreed vntounto, they called a Couenant.
Now it may be, ye looke to heare what fruite there came of this: ſurely euen this meeting was a great whetting them on to inioy the publicke miniſterie more chearfully and fruitfully afterwards: and this meane with others, both publicke and priuate, did knit them in that louelove, the bond whereof could not be broken, either on their part which now ſleepe in the Lord, whiles they here liued; nor in them which yet remaine, by any aduerſary power vntounto this day. And this I ſet downe to this end, as well that godly conference may be had in more account among Chriſtians; as principally, to ſhew what hinderances there are from a faithfull proceeding in a ſound and godly courſe, and how neceſſarie it is, that all good remedies ſhould be vſed to continue the ſame: this was the chiefe end why I did mention it. And the ſumme of this couenant I hauehave here ſet downe in the words following:
The true report of a conference, had betwixt certaine well minded Chriſtians, (Anno 1588) who ſaw that they had not liued according to the knowledge which they had, nor to hauehave anſwered to their profeſsion, as they might and ought to hauehave done: containing a complaint of their coldneſſe and negligence, with remedies againſt the ſame; and a couenant to returne to God by repentance: profitable for many in theſe dayes.
An entrance into the matter.WE weighing aduiſedly and by due conſideration here of late, the glorious and goodly beauty of a Chriſtian life, as it is commended and ſet forth in the word of God; how full of heauenly comfort it is ſayd to be vntounto all ſuch as make it their treaſure; and how amiable, yea and fruitfull alſo it is (in whomſoeuer it be) vntounto others which truly know the price and excellency of it; and we ſo dimmely and darkly beholding the image of this in our ſelues, who yet had hope, and that not ſmall, that we had a part therein: we ſaw iuſt cauſe why we ſhould confeſſe, that we had bene much wanting herein, and that the patterne of our life was farre vnlike this rule, when we compared the one with the other: and therefore complained with bitternes, that we had fallen into a deepe ſlumber, being rather ready to thinke our ſelues in ſafety, then carefully looking to thoſe teſtimonies in our ſelues, which might indeed aſſure vsus of it. Whereupon we fell into an heauie and bitter complaint in this maner, with plenty of teares: Oh, we ſee now,The complaint. that we hauehave not walked with the Lord, as by diligent marking the examples of other deare ſeruants of his, we hauehave found that they hauehave done: nor honored our God in the courſe of our life, according to the mercifull occaſions and incouragements which he hath giuen vsus. The feruent care and earneſt zeale which we ſee required in the people of God, hath bene much wanting and cold, in reſpect of that which we might well hauehave attained vntounto. And as we ſee now more clearly, that our blockiſh and vnprofitable life was not glorious to God, nor beſeeming vsus who ſhould hauehave ſtood foorth among the reſt of Gods people to giuegive light vntounto others: ſo we did many times feare it before, and thinke, that whatſoeuer vnprofitableneſſe and coldneſſe is to be ſeene in many other weake Chriſtians who behold and liue with vsus, it might rightly be imputed to vsus, from whom and ſuch other they commonly take direction. This and the like we complained of: and leſt we ſhould ſeeme to make it a matter of courſe, and to ſhew no manifeſt cauſe hereof, let vsus conſider ſuch proofe of the ſame, as our wofull experience hath yeelded and affoorded.
That this complaint therefore may iuſtly be made,The firſt proofe of the iuſtneſſe of this complaint. it appeareth in all thoſe duties pertaining either to God or man: our ſelues or other. For in all we hauehave failed manifoldly: whereas yet by meane or indifferent heed-taking, in great part we might hauehave done better. Concerning God, we hauehave not purchaſed ſuch glory to his name, and ſhewed foorth his louing kindneſſe to the ſonnes of men, as we ought and might hauehave done: neither glorified his Goſpell, as, if it ſhould hauehave bene taken from vsus, we would hauehave promiſed to do.The ſecond proofe. Further, it may appeare hereby, that we ſee we hauehave not profited in the knowledge of the will of God anſwerably to our time, and to the helpes which we hauehave inioyed for that purpoſe.Seeing the negligent ſeeking of knowledge by studie, is one meane to come by knowledge, we must not ceaſe, till we can hauehave delight in ſtudie and reading. For many of vsus are as yet but weakly ſetled in the chiefe points of chriſtian religion: much leſſe are we fit hearers, with ready minds to put in vre any doctrine which ſhall be neceſſarily, ſoundly and faithfully deliuered vntounto vsus. Nay, we muſt needs confeſſe to our ſhame, that the meanes to come by knowledge, hauehave bene very negligently vſed of vsus: as, ſeldome reading; and in hearing, not vſually preparing our hearts before we come, with caſting off the ſinnes which might hinder vsus, and comming with meekneſſe: neither in hearing, hauehave bene diligently attending and hearkning to the voyce of God; neither after our hearing, hauehave vſually meditated or communed with other of that which we hauehave heard.The third proofe. So that this hath not bene our delight, but with much vnreuerence (for ſo holy and heauenly a ſeruice) gone about. Moreouer, we hauehave not ſo tamed our corrupt nature, and ſo ſet our ſelues againſt the ſame in many particulars, ſo as we hauehave preuailed ouer it in our temptations: (for we hauehave thought this too tedious and irkeſome for vsus:) but we hauehave fauoured exceedingly and giuen too much libertie to our ſelues in our ſinnes; not readie to miſlike and withſtand the ſame, as either ſome of vsus ſometime hauehave done, or as we hauehave ſeene other of Gods ſeruants to hauehave done as Ioſeph (Gen. 39.) did in onetime; Moiſes (Hebr. 11.24.) in another. Yet the meanes which we vſe ſometimes to obtaine grace, if they were continued, would bring to paſſe ſome effects this way not to be complained of: therefore ſeeing we thus faile herein,The deſire accompliſhed, doth (vvithout great grace) make a man more ſecure and in greater daunger. we muſt needes complaine bitterly. And what is like to be a greater hinderer of true godlineſſe in vsus, then this tender bearing with our ſelues in our ſinnes, as being hardly brought to offer any violence vntounto them: when yet we know, that the ſmalleſt euen of our euill luſtes, do fight againſt our ſoules, are ranke poyſon vntounto vsus, and hauehave need to be driuen out with moſt ſtrong medicines?
And as concerning the daunger of fauouring our ſelues in our ſinnes, though ſecret and ſmaller then many ſinnes ſeeme, theſe fearefull effects hauehave followed: that hauing winked at the ſmaller, we hauehave ruſhed and bene plunged into greater: and not chaſing away light and wandring deſires, we hauehave fallen into deeper and more dangerous delighting in thē,The daungerous fruite of fauouring our ſelues in our ſinnes. which hauing once taken hold of vsus, could not with ten times ſo much ado be remoued: yea by this ſleight ſtriuing againſt ſome, we hauehave bene ouercome of many and ſundrie other. Some hauehave taken great hurt by worldlineſſe, decaying as faſt in grace and goodneſſe, as they hauehave gone on with too much intemperancie and exceſſe in that deceiueableneſſe: ſome hauehave growne into great coldneſſe, and in apparent ſecuritie hauehave not eſpied their eſtate once to be chaunged; but hauehave kept a kind of perſwaſion, that they hauehave bene in as good caſe for all this, as euer they were when greateſt care was in them: ſome hauehave bin readie with conceitedneſſe and froward iudging to breake off their courſe of Chriſtian walking ſometime, and their fellowſhip and communion with their brethren. Oftentimes ſuch an acquaintance hath growne by this fauouring of our ſelues in ſome one, with falling into many, yea and thoſe very perillous, (as ſtrangeneſſe betwixt neighbours, hollowneſſe, vntruſtineſſe, iarrings, a growing after the common ſort, ſlow growing on in that which yet was our profeſſion, with many other ſuch annoyances) that it may well be ſaid, that fearefull effects hauehave followed this bearing of our ſelues, euen in vsus who hauehave bene thought to be of the forwarder ſort. Now when theſe and ſuch like vnſauourie fruites hauehave come from vsus, and that we hauehave in ſuch like manner (as hath bene ſaid) walked in the world, what hath bene our eſtate and condition, but that which might well enough beſeeme ſuch as hauehave in no carefull ſort bene profeſſors of religion?
Our comfort hath bene flatterie, and deceiuing of our ſelues: our feruencie and zeale, which ought ſtill to hauehave increaſed, hath bene benummed and turned into ſenſleſſe bockiſhneſſe: our companie vnprofitable, if not hurtfull and dangerous: and when we hauehave in any manner looked into our ſelues, wound of conſcience and terror hath bene found within vsus, ſhame and reproch hath bene without; or (which is worſe then both) hardneſſe of heart hath ouergrowne vsus. As for the Lord, neither could we, neither durſt we hauehave our recourſe vntounto him: and from any beſides him, we knew no ſound cōfort could be attained. To forget this our miſerie, was impoſſible; & to be thinking of it, intollerable: and ſo betwixt the one and the other we could not be (when we were at the beſt) but moſt vncomfortable. But yet we liuing through Gods goodneſſe, vnderunder the miniſterie of the word, could not be ſo forgetfull of that which had bene in vsus, nor ſo blockiſh in thinking and conſidering of that which was taught vsus, neither all religion ſo vtterly extinguiſhed in vsus, but that the ſparkles of zeale which were in vsus, muſt needes be kindled one time or other: by meanes whereof, we were enforced to ſee a maruellous decay of godlineſſe, and a chaunge from that which had bene in vsus; and thereby were driuen into exceeding heauineſſe, to behold from what we had falne, and yet vtterly vnable to recouer our ſelues againe for the time. If ſometime by more earneſt ſtirring vp of our ſelues, we could obtaine this of our ſelues, to humble our hearts before God by prayer, confeſſion of our ſinne, &c. (which yet in ſuch a caſe we were brought to very hardly, whē we had greateſt need:) yet we may behold here what a bitter fruite we reaped (and that alſo long continuing with vsus) of our forenamed liberty ſeeking, and for giuing the beginnings of ſinne ſuch intertainment within vsus.
Another proofe, that this our complaint is iuſt, is:The fourth proofe. that we hauehave not ſo growne in grace and in the fruites of godlineſſe, that we hauehave bene hereby amiable in the eyes of God and of his good ſeruants, neither hauehave we taken vp our delight in labouring after them: as for example, In our afflictions and trials we hauehave not felt our ſelues contented, that the Lord ſhould exerciſe vsus as it hath bene ſeene good to him: we hauehave not ouercome impatience in them, much leſſe reioyced in bearing them, Act. 5.41. We hauehave not taken occaſion by Gods bleſſings, of libertie, peace, health, fellowſhip one with another, proſperitie & ſuch like, to be more fruitfull and chearefull in doing all good duties, as occaſion hath bene offered: lowlineſſe, meekeneſſe, kind-hartedneſſe, faithfulneſſe to men, ſinceritie to God in the good things which we hauehave done, hauehave oft and much bene wanting: very ſparie and niggardly we are in prayer, meditation, triall of our ſelues, and labouring to know ſinne better, and confeſſing againſt our ſelues that which we know: ſoone wearie of well doing, yet not grieued at it; vnwearied in things needleſſe. We ſo hardly and ſlightly ſee the neceſſitie of practiſe of many duties and precepts, which by doctrine are commended vntounto vsus, that we reſt in that which hath bene, and coldly ariſe vp to any new or further proceeding. Our crucifying of our ſelues to the world, that we might be content to be deſpiſed and of litle account in it; or our crucifying of the world vntounto our ſelues, that it might not bleare our eyes with the vanitie and deceiueable inticements and baites of it, hath bene very faintly gone about of vsus: our experience in marking the courſe of Gods dealings towards vsus, in comforting vsus after well doing, in letting vsus feele that an hundred fold for the forſaking of any part of our will: alſo in this chaſtiſing of vsus for our ſecuritie or other defaults, alas it is very ſmall. So that neither may it be ſufficient for vsus to encourage others to a godly life vponupon our owne triall (it is ſo weake;) neither is it ſuch, as miniſtreth any great wiſedome or direction to our ſelues to hold on in a good courſe: and yet how frozen and faint our perſwading and encouraging of others is, when we are not well ſetled our ſelues; it may be conſidered with griefe enough to him that liſteth to weigh it. Our litle watching of our hearts againſt folly, or of our whole life, that in our ſolitarineſſe we might commune with the Lord and our owne hearts, in companie be fit to do good or take good, that euill might be farre from vsus; may iuſtly ſhame and feare vsus to thinke of: our litle labouring through louelove (as our callings will permit) to be fruitfull and occupied in that which might increaſe our peace, and vphold our chriſtian eſtate, is lamentable. And thus by this, and ſuch other like, it may eaſily appeare, that ſeeing we may charge our ſelues in this wiſe, we hauehave good cauſe to complaine, that it is not with vsus as it ought to be.
The fifth proof.And from theſe accuſations ariſeth another: that we take too liberall an vſe of lawfull things; neuer ſuſpecting that any hurt or daunger can thereby come vntounto vsus; as in diet, apparell, ſleepe, the vſe of mariage, dealings in the world, and talking thereof: forgetting that which the holy Ghoſt hath taught vsus; that is, that theſe lawfull things, namely, pleaſures and profites, are called ſnares, and therefore eaſily able to intangle men and hold them faſt; ſo as it ſhall be hard for them to runne the race of chriſtian dutie required of them: and that they are ſaid to preſſe men downe; that by meanes of them, they cannot with ſuch chearefulneſſe and fruite liue vntounto God. Wherein to be directed, this may ſerue vsus for a rule: that as eueryevery one of vsus can ſee what is ſufficient, ſo we beſtow no more time about the world then we needes muſt, neither in talke nor other dealings: fearing withall, leſt we ſhould be caried to louelove it too much: wherein the more that eueryevery man laboureth to ouercome himſelfe, that his chearefulneſſe in good duties may not be hindered; ſo much the more he ſhall hauehave to reioyce, that he hath bene content to abridge his owne delight for better things.
Another proofe of this our iuſt complaint, is: that we hauehave had litle feeling of the wants and miſeries of others.The ſixt proof. To ſee how many thouſands walke ignorantly; other many, in ſecuritie, hypocriſie, ſuperſtitiō, &c. many to hauehave fallen away vtterly, after they had receiued a taſt of the Goſpell: who ſhould not be moued at the beholding of it? and pitie them, as much as in him ſhold lye? and not to be content, that we our ſelues ſhould do well, whiles we ſee ſo many in calamitie. But it cannot be denyed, but that their eſtate, either of the deſolate beyond the ſeas, in many countries; or of the diſtreſſed ones amongſt vsus, doth litle touch or come neare vsus: whereby as our prayers are weake which are made in their behalfe, ſo are the other fruites of our compaſſion ſmall and few. For as liberalitie is cold in reſpect of the abilitie which many hauehave, ſo few of vsus are grieued at their euils, or go about to call backe and reclaime ſuch as we may: we hauehave not much ſet our minds on this, how we might beſt preuaile with, and draw our kindred, acquaintance, familiars, families, &c. neither of purpoſe to order our wayes ſo, as we might by our holy conuerſation winne either theſe, or ſtraungers to God: neither to ſtrengthen the weake, and helpe forward ſuch as hauehave bene at a ſtaggering. And that which is more, if we hauehave done any of theſe, yet we hauehave done it more houerly and coldly, whether with our families, or other with whome we hauehave had to do that way:The cauſes of theſe defaults. not in meekeneſſe, louelove, compaſſion, bearing as there hath bene cauſe with them, or heartily ſeeking to winne them vntounto God.
The firſt.The cauſe hereof was no one; but yet chiefly our euill hearts: which for all the taſt of holy doctrine, and light which we had of the life to come, yet being cleanſed and renued but in part, were euermore in reſpect of our corruption prone to euill, and vnapt to goodneſſe; ſo that, not onelyonly after good meanes vſing, they caried vsus to a forgetfulneſſe of that good which was offered vsus, either in prayer, conference, or the miniſterie of the word, and to a ſenſible deſire at leaſt of ſome declining; but euen in the time of our enioying of them, our hearts deceiued vsus, that we could not make (I ſpeake of the moſt times) any great vſe or profite of them at all. But that the euill of the heart may the better appeare, and ſo the cauſe of our vnprofitableneſſe the more clearely be ſeene, it ſhall be good to ſet downe ſome of the particular corruptions of it, and how eaſily they breake foorth and ſhew themſelues by the ſmalleſt occaſions. Now the heart is deceiptfull, whereby when we are towards or in the way to great daunger, yet we are not willing, or not able to ſee and decline it. It is hardened in great part,VVhat corruption may be rooted out: and what are ſo hereditarie, that they cannot. ſo that it is not eaſily brought to relenting, nor to be touched, and to melt: and ſo good meditation and the fruitfulleſt doctrine doth hardly affect vsus. Frowardneſſe, which diſquieteth and diſtempereth the whole life; peeuiſhneſſe, when we cannot abide any word vttered, but it is taken in ill part, and moſt rancke poyſon guſhing out againſt them that diſpleaſe vsus; and impatience and vnquietneſſe vnderunder our afflictions and croſſes, are in it: hypocriſie alſo. It is alſo idle and ſlouthfull in going about dutie: yea and vntoward in the ſame. It is fraught with ſelf-louelove, which is, when we fauour our ſelues too much, and pleaſe our ſelues in our ſinnes, when yet the ſmalleſt prouocations thereto, ſhould diſpleaſe vsus.
Earthly-mindedneſſe is another ſtreame running from this fountaine, when we are drawne to the louelove of the commodities of this world, and are led with a deſire of growing rich: which ſnareth vsus, and calleth backe our minds from liuing holily, and cauſeth ſuch as wiſely reſiſt it, not to hauehave their treaſure in the earth. In prayer great coldneſſe and wearineſſe of wel-doing poſſeſſeth (as it were) this heart of ours, when by any occaſion we hauehave attempted it: anger, malice and reuengement, in degree one exceeding the other, do eaſily appeare to hauehave their abode in this hart: pride of heart, though ſometime priuie, is one among the reſt, which poyſoneth our beſt actions, and ſoone ariſeth when any good hath bene done of vsus: the repining at the gifts of other, doth many times aſſault vsus: what barrenneſſe and emptineſſe of Gods grace is too commonly found in vsus, our wofull experience doth cauſe vsus to remember: vncleane deſires (among the reſt) are here: an innumerable rabble of other vnſauourie, daungerous and carnall thoughts do ſwarme in vsus: and temperancie and moderation is ſo meanely reached vntounto, that we can hardly be merie without lightneſſe; ſad without vnfruitfull dumpiſhneſſe; beleeuing God without preſuming; or feare him without ſome doubtings and inclinings to diſpairing. Theſe here ſet downe, with others many like vntounto thē, hauing place in our harts, & long continuance, without any occaſion offered do ſet themſelues a worke in vsus; but eſpecially by occaſions do fearefully breake out from vsus, we being (if we could marke it) not long without ſome of them whatſoeuer we go about. What maruell though other cauſes did not go with them, if by meanes of theſe we ſhould hauehave our beſt actions blemiſhed, yea poyſoned, and our common behauiour and courſe of life to be vtterly vnholy?
But now, when theſe ſhall be let looſe in vsus, when they are not holden in as it were with bit and bridle, when they ſhall gouerne vsus, and not wee them,The ſecond cauſe. but we become ſlaues & ſeruants vntounto them: how can it be otherwiſe, but that our liues ſhould giuegive litle light vntounto men and glorie to God; and for all our profeſſion of the Goſpell, and the account that we make of it, yet that the fore-mentioned offences be found in vsus? And this is the ſecond cauſe why we bring foorth no greater fruites of amendement. For when our harts which in themſelues are too euill, ſhall wander where they will without checke, and feed themſelues by occaſions without controulment, litle watching ouer them, or keeping in of them with diligent care and obſeruing of them; full eaſily and right ſoone is this vnſetledneſſe and vnprofitableneſſe, which we complained of, ingendred in vsus: and ſo, bringeth foorth fruite accordingly, euen like vntounto it ſelfe, as hath bene ſaid. Now for our owne parts, we cannot but confeſſe and remember againſt our ſelues, that we hauehave either not knowne many of theſe forenamed corruptions; and therefore could not vſe any violence againſt them: or if we hauehave ſeene them in our ſelues, yet hauehave we made light matters of them, dallied with them, and delighted in them; and if time or other dealings hauehave not brought vsus into the forgetfulneſſe of them, yet with ſome ſodaine ſighes and weake miſlikings, they hauehave bene beheld of vsus: which hath bene no decaying nor cutting off of ſo ranck corruptions, but that they hauehave budded foorth againe immediatly, and ſo hauehave ſowred our actions with their bitter leauen moſt daungerouſly. Whereas, if we had bene iealous ouer them, if we had firſt cleanſed and purged our hearts of them; if we, knowing that the greateſt offences before men, are firſt nouriſhed in the heart to the prouoking of God, and therefore had ſet our ſelues againſt them: we ſhould hauehave ſeene, that with much comfort to our ſelues, in ſound practiſe of dutie, we ſhould hauehave proceeded in our chriſtian courſe, as being hereby at libertie from ſuch bondage to our luſts; according to that which is written: Iam. 4. Reſiſt the diuell and he ſhall flie. And in this eſtate we hauehave pleaſed our ſelues moſt commonly,A cauſe of the former cauſe. becauſe we hauehave ſought eaſe to the fleſh, and hauehave bene loath to take ſuch paines, as to abridge and cut off our manifold vaine delights and fleſhly liberties.
Oh, it hath bene a death to vsus, when we muſt be rowzed out of our luskiſhneſſe, and be enforced to graunt, that ſuch a life hath bene but meere ſecurity: when we muſt confeſſe much againſt our ſelues (which hardly we hauehave bene brought vntounto;) and yet not reſt there, till we hauehave alſo obtained of our ſelues to caſt it vp as an vnſauourie gorge. For when in our decay in grace we hauehave feared ſecretly, that all hath not bene well with vsus; and yet for all that, becauſe we would feele no ſmart, and it was irkeſome and tedious to vsus, to thinke that we muſt enter into a ſtreighter courſe: we hauehave lyen ſtill in it as long as we could or durſt:Prou. 1.32. ſo truly is it ſaid, That eaſe is a ſweet poyſon and ſlayeth. We dreamed like the Apoſtles in their fooliſhneſſe, of an earthly happineſſe: that it was the ſweeteſt life of all,Mat. 20.21. to thinke what riches and treaſures we had alreadie, and more hoped to come vntounto daily: to feed our appetite with thinking on our outward peace, in hoping (though without warrant) that it ſhould be continued: to imagine how we might here be ſetled after our hearts deſire, though we neuer perhaps ſhold attaine vntounto it; and not weighing, that although we at any time might, yet how rotten a foundation we had laid in ſo doing, which could not abide the wind and tempeſt. This eaſe it was which would hauehave ſlaine our ſoules, and was the cauſe of our ſo great looſeneſſe. An eſtate of life full of daunger, and full of deceiptfulneſſe: with which (yet) none hauehave euer ſo beſotted themſelues, (being holdē captiues of the diuell at his pleaſure) but they who hauehave eſcaped the daunger of it, hauehave as highly reioyced; and, as from a bottomleſſe dungeon, hauehave kept themſelues with all care, from falling againe into it.
Now we falling into this fond eaſe, loathed to take ſuch paines in running the race of chriſtianitie, and in labouring to keepe in, our ſelues vntounto dutie. When we had bene any time vnexerciſed with croſſes and afflictions it was bitterneſſe to thinke, that againe we muſt come vnderunder them (ſo litle did we hope for any comfortable or fruitfull vſe of them:) and when we had bene proued with them, for the moſt part we were vncomfortable in them. Wherby it appeared, that whatſoeuer we thought of our ſelues and of our great profiting, that our ſtrength was neuer great, becauſe we were found weake in trials, Prou. 24.10. Hitherto it belongeth, that we were ſo vntoward to the vſe of any good meanes: I ſpeake not of the looſe and negligent vſing of them, which was a fruite of this vntowardneſſe, (for that hath bene ſpoken of before) but of our great vnwillingneſſe to breake off our luskiſh and ſottiſh courſe of life. As for example: to priuate prayer vtterly vnapt, when we ſhould yet ſee much neceſſitie of it: as being loath to awake our ſelues out of our ſpirituall ſleepe, and loathing the painefulneſſe of going about it. Againſt publike meetings we felt ſenſible rebelling, as ſeeing that the looſeneſſe and libertie which we delighted in, muſt be made odious to vsus, and our ſelues thereby diſquieted: we feared, and were in a iealouſie of our good brethrens companie, by reaſon of an euill conſcience, thinking that we muſt be of one mind with them; and that could not ſtand with our vnſauourie liking. And what a ſlauerie is it, that we ſhould bring our ſelues to ſuch a point, that we muſt obey our filthie luſtes, and become ſeruants to our vile rebellions? What madneſſe is it, that we ſhould depriue our ſelues of the beſt things, and yet contented to abide ſo ſtill? And by this it may appeare, how many defaults are like to breake out from our liues, when ſuch daungerous eaſe and looſeneſſe hauehave their harbour in our hearts.
And yet another cauſe why ſo litle good hath bene done,The third cauſe we may remember to hauehave bene, that we hauehave looked ſo narrowly to the liues of others, to gather hurt thereby; not remembring that we ſhould follow none further then they follow Chriſt: of which, ſome being of the better ſort, and others of the common, we hauehave taken exceeding great hurt by them both. For theſe latter, when we ſee how they hauehave many times continuance in outward peace and proſperitie, ſo that they are merrie, and take no thought about prouiding for the iudgement day, neither are withholden from any intemperancie of liuing; though we become not like vntounto them, yet as men not ſo fully perſwading our ſelues of their miſerie,Pſal. 73.12.13. we begin to thinke that it is but vain for vsus, to labor greatly after innocencie, & to ſhine as lights, which (we ſee) is litle regarded. And ſo we grow to iuſtifie our owne courſe of life, as very ſufficient and well liking to the Lord: yea and beſides this, we gather ſome rubbiſh and ſcurfe from them, by beholding, by dealing, and being too conuerſant with them. And if of theſe, ſome be leſſe euill then others, and retaine ſome points of honeſtie, and of better behauiour in them; yet what a groſſe bewitching of our ſelues is it, to compare our ſelues with thoſe, of whoſe happineſſe we hauehave no perſwaſion? Now as the liues of this bad ſort of men are laid too neare vsus, & we may ſee that we are weakened in our courſe by thē: ſo the liues of the firſt ſort, euen right good men, we either litle or not at all doe profite by; or (that which more is) we many times take hurt by them.
For as concerning their beſt actions and moſt commendable duties, we do not vſe to hauehave them in reuerent admiration, eſpecially if the perſons be daily amongſt vsus: but we count them common things, and meeter for them then for vsus. Yea and we thinke, that we hauehave ſome other gifts and parts of our liues comparable to them: ſo that we can be content to go without thoſe graces, and to loſe the benefite of ſuch good examples: which yet for this cauſe God ſetteth vp as lights amongſt vsus: that we might neuer pleaſe our ſelues in our liues, till we had wonne this at our owne hands, To frame our ſelues after their examples, which are moſt gracious and godly amongſt vsus. And further, we will not thinke, but that euen ſuch men hauehave alſo manifold infirmities in them; though we know them not. But if we do, it is enough to perſwade vsus, that euen then when many things ought iuſtly to be remoued out of vsus, yet we are to be well thought of, and to be accounted commendable.
And theſe are the ſpeciall cauſes, that ſo iuſtly much fault may be found in our liues;The fourth cauſe, which is compounded of many. vntounto the which briefly theſe may be added: that we hauehave not bene carefull to be ſtraungers to ſuch companies, where we might be eaſily corrupted, or cooled and diſcouraged: neither taken occaſion to be in good companie, or to hauehave made profite of the ſame when we were in it: but in a common manner ſpent ſuch times, either in endleſſe or needleſſe worldly talke, or ſome other way vnprofitably; rather framing our ſelues to their humours, and to approue of their euill cuſtome, then bethinking our ſelues how to ſtop them.
A fifth cauſe hath bene: that we hauehave not laboured to nouriſh our delight and ioy in the benefite of our redemption:The fift cauſe. but diminiſhing the price of it, as though it were nothing ſo great and precious as it is commended to be: or ſoone forgetting it, for that it is of ſmall account and litle reckoning in the world; do feede vponupon vaine and deceiueable pleaſures: and ſo taking part with the world, do alſo with the world grow vnſeaſoned with grace: and therefore eueryevery ſuch man after his manner becommeth vnprofitable. For when we begin to make a common thing of that aſſurance of our ſaluation, (which without compariſon is the chiefeſt and moſt precious treaſure of all other) and do not maintaine and preſerue the preciouſneſſe of it by all good meanes, we muſt needes in ſtead thereof, make account of other vaine reioycing, and ſo the care of godlineſſe waxeth ſmall.
And laſt of all, that we hauing ſometimes felt our ſelues vnfit to be well occupied,The laſt cauſe. we hauehave fallen to idleneſſe: and therewith acquainting our ſelues, hauehave (for the time) neither eſpied it to be a fault, and ſo reſiſted it in the beginning, by miſlike of the ſame; neither hauehave betaken our ſelues to our callings to the hindering of the ſame; as being miniſters, to attend to reading; or being priuate men, to labour eueryevery man as it hath behoued him. And thus much for the proofe of the iuſtneſſe of our complaint, and of the cauſes thereof.