Seven Treatises, Preface
THE ENTRANCE INTO THE BOOKE, OR PREFACE TO THE READER, which containes theſe foure things: Firſt, the generall ſumme of the whole. Secondly, the reaſons why it was ſet foorth. Thirdly, the matter and argument of eueryevery particular treatiſe. Fourthly, a directing of the Chriſtian reader, how to reade it with moſt profit.
IN ſo great varietie of all learning, as God hath furniſhed this age withall, it were not onelyonly needleſſe, but arrogancie and follie, for me to put any in hope, that I goe about to teach that, which hath not been taught, and ſet foorth alreadie by godly and learned brethren. But yet, leaſt any ſhould thinke my labour vaine, in that which I enterpriſe, I would all ſuch might vnderſtand, that howſoeuer I ſhall bring no other thing, then ſome hauehave, in generall, or in ſome part heretofore publiſhed; yet they ſhall not be glutted with the ſame thing in particular, whether they reſpect the treatiſe and argument it ſelfe, or the manner of following and proſecuting the ſame. At leaſtwiſe, I may ſay, that there hath not come to my hand any booke directly tending to this end, which I propound here in the ſeauen Treatiſes following, to helpe the frailtie of Gods children, and namely, by ſetting before their eies as in a glaſſe, the infinite, ſecret, and deceitfull corruptions of the heart: from whence (without a gracious regarding of the ſame) ſore and dangerous euils doe ariſe and breake out in their life. Neither hauehave I ſeene any treatiſe, and direction particularly drawne and gathered for mens liues to gouerne and order them, which tieth them to daily vſe of the ſame throughout their whole courſe: of both which my purpoſe is moſt chiefly,The intent of the author, and generall ſumme of the whole booke. as well faithfully as louingly, to intreate, and to aide my poore neighbours and brethren, with that which I hauehave gathered by reading, and noted by experience, if by any meanes I may be able hereby, to make the Chriſtian way any thing more eaſie and pleaſant vntounto them, then many finde it: and to bring it into more price, then the moſt doe value it at.
In few words, this is that which I aime at, that ſuch as hauehave taſted how good the Lord is, and hauehave felt the power of the life to come, by any worke of faith and Chriſtian life, which they hauehave obtained by the preaching of the Goſpell, may after that, ſee their wants, their infirmities, their corruptions, rebellions, hindrances, & other diſcouragements, from that bleſſed eſtate wherinto they are entred: and how they may eueryevery day in the beſt manner, remedie, or at leaſt wiſe weaken and diminiſh them, and that they may alſo behold their liberties and prerogatiues, which they hauehave by Chriſt: as the certaintie of Gods louelove, deliuerance from the feare of the great and euill day, peace and comfort through faith, and the bleſſednes of ſuch an eſtate, and daily inioy the ſame. And therefore, not to be as men that hauehave no ſuch priuiledges, either caſt downe with needeles feare, or poſſeſſed with an earthly or vaine reioycing, or deſtitute of incouragement to walke forward in an heauenly courſe:The fruite and benefit of it to the true Chriſtian. But that they may be mery in the Lord, and yet without lightnes; ſad and heauie in heart for their owne ſins, and the abominations of the land, and yet without diſcouragment, or dumpiſhnes: reſting and beleeuing in God, without bold preſumption, and fearing their owne weaknes, but yet without dreadfull and deadly deſpayring. And that thus the Chriſtian man, and he who is faithful indeede, may ſo carrie himſelfe in his courſe, as he may hauehave no thought or purpoſe to reuolt and turne from this hope which is ſet before him, but be perſwaded that he is infinitly incouraged, to hold out conſtantly therein, againſt all that might come in his way to the contrarie. And that the vngodly may ſee how ſuch are bleſſed in compariſon of other, and what they themſelues goe voyde of which they might inioy,What the vngodly may learne by it. and therefore may ſeeke how to become not almoſt, but altogether Chriſtians with them.
The ſecond point. The reaſons of ſetting out this.To theſe (I ſay) who hauehave ſet themſelues in a full, and reſolute purpoſe to paſſe their daies godly in the midſt of many encombrances, and to walke with the Lord, ſo far as of fraile fleſh may be obtained (how weake ſo euer in their owne perſwaſions) to theſe (I ſay) I deſire in this treatiſe of mine to be ſome helpe and aſſiſtance, and to ſpeake plainely, that ſuch as would faine doe well,The firſt. and yet cannot tell how, may hereby be eaſed and relieued. And if any (who yet are in ſuperſtition,The authors deſire that they might profit by it. hypocriſie, prophanenes, or as yet in darknes) deſire to be partakers thereof alſo, and ſo to like of that aduice and inſtruction, which is written for the beleeuers, that they be willing to depart from the wicked, crooked, and curſed way, which they hauehave walked in: I ſhould be ſo farre from enuying them this bleſſing, that (although this was not ſet out directly for them) yet they may vnderſtand, that with ſuch a willing mind, as I hauehave vndertaken this worke for their good who are in Chriſt alreadie; with the like, I am readie to further and helpe forward them, who thinke and know themſelues as yet to be ſtrangers from Chriſt altogether; and to reioyce, if I might vnderſtand, that they hauehave been moued hereby with their brethren, to become the true diſciples of Chriſt.This worke eſpecially tendeth to better the good. Indeede I hauehave not laboured ſo much, to perſwade theſe to returne from their miſerie, and to become penitent, becauſe many both examples of the like, and reaſons to moue them, are plentifully, plainely, and in good order, extant among them alreadie; and for that I know, that for the moſt part, they profit not by our writing, who doe not before regarde and take good by our preaching: and yet they ſhall hauehave my beſt aduice in the end.
But as for ſuch as hauehave alreadie been in the truth of their hearts conuerted vntounto the Lord, and vnfainedly been called backe from the former luſts of their ignorance, and the faſhion of the world, after the which ſometime they framed themſelues: for ſuch (I ſay) I know it is the earneſt deſire of their hearts, that they may as well hauehave a path-way to godlines, and a direction to the ſame lie by them, to the which they may alwayes at neede reſorte, when publike helpes by ſermons cannot euermore be enioyed: as alſo to be made more fit thereby, to profit by them, when they doe repaire vntounto the ſame. And although I looke not for it, that ſuch account ſhould be made of this booke among the greateſt number, who hauehave reſolued with themſelues either not to learne or imbrace any thing more, thē alreadie they hauehave, eſpecially proceeding from a meaner perſon then themſelues: or to ſcorne whatſoeuer agreeth not with their humor, and to cauill and quarrell with that, which naturall reaſon doth not allow; yet (wiſhing better things vntounto ſuch) I am not diſcouraged, but for their ſake who would deſire the ſame in practiſe which here they ſhall finde by reading, I will goe forward in this enterpriſe.
I know it can doe the beſt no harme.It is of vſe to all ſorts of good chriſtians, and that was one reaſon of ſetting it out. I am ſure (truſting and looking for the bleſſing of God) that it ſhall do many good, ſuch I meane as would doe well, if they knew how; and would grow wiſer, ſounder and more conſtant in faith and a godly life, if they had helpe and direction thereto plainely ſet before them. And I am not aſhamed to ſay,The ſecond reaſon of ſetting it forth. that for mine owne furtherance as well as other mens, and the better carriage of my ſelfe through this my pilgrimage; I hauehave been willing to gather ſome ſuch things together, as in this ſmall volume I hauehave contriued.The third. Neither had it come into the hands of others, vnleſſe ſuch as are of account aboue my ſelfe for their gifts, as well as my neighbours,The fourth. among whom I hauehave preached the doctrine, had perſwaded me to ſet it forth. Beſides all that hath been ſaid, I hauehave chiefly in this enterpriſe (as God doth know) ſought this, that this vnperfect & weake labour of mine may ſtir vp and moue ſome of my godly brethren (who for the habilitie and grace which God hath giuen them, if their leaſure had been as much as mine, might tenne-fold more profitably and ſubſtantially hauehave vndertaken it) to enlarge and perfect the ſame, the argument being ſo needfull and profitable, to the further benefit of Gods Church and people.The fift. Another reaſon of ſetting out this treatiſe was this, that they who deſire it, may ſee, by the diligent marking of the ſame, the beauties of the Chriſtian life more clearely, then by many Chriſtians liues it can bee ſeene, and that it may bee brought into greater account with many, who thinke it (through errour) ouerburdenſome.
And partly alſo I was moued hereunto by this reaſon,The ſixt. that the Papiſts caſt in our teeth, that we hauehave nothing ſet out for the certaine and daily direction of a Chriſtian, when yet they hauehave publiſhed (they ſay) many treatiſes of that argument. For anſwere to the firſt poynt of this obiection, they cannot deny (but that they care not what they ſay, to bring the people out of louelove with our religion) they cannot (I ſay) deny, that both in catechiſmes, ſermons, and other treatiſes, there is ſet forth by vsus that which may cleerely direct Chriſtians, and ſtir vp godly deuotion in them, though all be not gathered together into one volume: for the ſecond part concerning their treatiſes, I graunt there are two which I hauehave ſeene, ſet forth by them in our Engliſh tongue, the one called a Chriſtian Directorie, the other the Exerciſe of a Chriſtian life, wherein the author doth, though both ſuperſtitiouſly and nothing properly, goe about to teach and giuegive direction for eueryevery day in the weeke; (the one bearing the name of Robert Parſons the King of Spaines confeſſor: the other by an Italian a Ieſuite Doctor in Diuinitie, Iaſper Loarte.and tranſlated into Engliſh by ſome fauourite of Poperie) the firſt is nothing leſſe then a direction for a Chriſtian though it be called a Directorie, tending rather to perſwade men to reſolue with themſelues to leaue ſome groſſe euils, then to ſhew them ſoundly how to attaine pardon, or teaching how to liue chriſtianly: the other is a ridiculous tying men to a daily taske of reading ſome part of the ſtorie of Chriſts paſſion, and ſaying certaine prayers throughout the weeke eueryevery day a taske; but indeede nothing leſſe then directing, after the will of God, him who deſires to leade a Chriſtian life. Both of them I dare boldly affirme, being deceiued themſelues, doe deceiue others, eſpecially the ſimple, who is not able to diſcerne and trie the lying ſpirit in them. The one, that is to ſay, Parſons, hath vnderunder a pretence of a holines and deuotion, ſet downe ſundrie impediments to reſolution: But yet they are put in among other things to take away the harſhnes and tartnes of manifold errours of merit, and other ſuperſtition mixed with them and vpholden in that religion, and as it were, with ſugar to ſeaſon them, which elſe no taſte could abide, and in the depth of a ſubtill heart, put in, to make the world beleeue, that the Popiſh religion is the onelyonly holy religion, and the profeſſors thereof the godlieſt liuers; when yet Antichriſt is their captaine, and head, or (as they will not deny) the Pope of Rome, who yet doth, and for theſe many yeares hath vpholden and maintained open, and almoſt infinit hereſies and abominations.
And as their religion and worſhip is compoſed and framed of hereſies and lies, and a confuſed heape of ſuperſtitions, and outward dead workes, euen Iewiſh and Heatheniſh ceremonies; ſo the perſons themſelues who profeſſe they know moſt, and that they are able to giuegive rules vntounto others, vpholding and building vponupon ſo rotten foundations, are furtheſt off from well guiding others, ſo that no man may euer looke by any Popiſh direction to liue chriſtianly. Although I will not diſſemble what I thinke, namely, that ſome doe meane more ſimply and truely then the reſt, and thinke that they ſerue God aright hauing deuout minds, but being ignorant of the truth, muſt needes be deceiued.
But of Maiſter Parſons booke of Reſolution, ſeeing he and ſome other hauehave ſet it out in a gloſing ſtile to inſinuate with the ignorant and vnlearned reader, that he ſeekes no other thing but to draw him to pietie and godlines, I cannot forbeare, but I muſt ſay a little, which otherwiſe I would not hauehave done. And the rather, for that I know, he hath ſnared many ſimple peoples conſciences thereby, who being themſelues willing to be led in a right way, beleeue that he meanes as he ſpeaketh; and therefore are left, I ſay, deceiued, and in a bottomles gulfe; out of the which, if God helpe them not ſome other way, it is not poſſible for them to get. And this I ſay firſt, for the deliuering of ſuch out of the ſnare and maze in which they hauehave loſt themſelues by reading of that booke, that although there be a pretended ſhew of godlines in it, and much ſuperſtition; yet the beſt of it is farre from true pietie and godlines, ſeeing that, and eueryevery part of it proceedeth from faith ioyned with aſſurance of Gods fauour,Heb. 10.22. Act. 15.9. which is that alone that purifieth the heart, and maketh it able to bring fourth fruits of amendment of life; without which, mens beſt actions are wrought by the ſtrength of corrupt nature, and are fruites of the fleſh, and workes of darkenes, and ſo abominable. And yet this faith doe Papiſts make no reckoning of, neither therefore can the booke of Reſolution teach or hold it.
Further, I ſay that the law onelyonly is vrged in that booke, without teaching the poore ſoule that may be terrified thereby, how to lay hold on the promiſe of eternall life, and without the Goſpell:Eſay. 61.1. Ezech. 34.4. Ioh. 8 32. the truth and glad ridings whereof, is onelyonly able to ſet at libertie the conſciences of ſuch as are ſtrangled by the threats and terrible curſe of the law: for if that truth make free (as our Sauiour ſaith) then are men free in deede. And whereas it may be obiected to me, that I doe the author of the booke open wrong in ſaying, that he ioyneth not the Goſpell with the law; for he that readeth it, may finde, that he ſpeaketh of Ieſus Chriſt, that he was giuen by his father to the world, that many might be ſaued; and of the promiſe: and how ſay I then that he teacheth the law without the Goſpell? I anſwere, that he doth indeede mention both the promiſes of the Goſpel, and alſo Chriſt; and this he doth in that chapter which is intituled [diffidence in Gods merciemercy] but yet is that true that I ſay:Rom. 1.16. For the Goſpell is the power of ſaluation to him that beleeueth: and it is not the Goſpell if it be not beleeued: for that is a part of the deſcription of it: Now beleeuing or faith hath aſſurance going with it, as I ſhewed out of the epiſtle to the Hebrues: Which the author of that booke with the reſt of his religion, doth flatly deny; and therefore it is cleere, that he doth not teach the Goſpell, neither in that booke doth plainely and ſoundly guide the wandring ſoule which ſeeth it ſelfe loſt, to finde remiſſion of his ſinne, and euerlaſting life; and conſequently, that he doth not direct his reader to liue godly, as I ſaid, but holdeth him in darknes and in the ſtate of damnation, and deceiueth him.
And what reckoning he maketh of faith (which the word of God preferreth before all other things, and ſaith,1. Ioh. 5.4. that it ouercommeth all difficulties in the world) we may ſee by his owne words, in his preface fol. 6. I exhort the diſcreet reader (ſaith he) of whatſoeuer religion and faith he be, to enter into the carefull ſtudie and exerciſe of good deedes, aſſuring him, that this is the right way, to obtaine at Gods hands the light of true beliefe. And a little after he ſaith, It is more eaſie to beleeue as we ought, then to liue, as we ſhould. Here we ſee, he preferres good deedes before faith: as if the fruite ſhould be ſaid to be more precious, then the tree that beares it. And yet as not marking what he ſaid, he vttereth theſe words a little before, which cannot ſtand with the other: Our fathers receiued one vniforme faith from their mother the holy Catholike Church, and did attend only to builde vponupon that foundation good workes and vertuous life, as holy Scripture commaundeth vsus to doe. Here he affirmeth, that good life commeth from faith. Thus while he ſpeaketh ſuch contraries, ſometime, that good workes muſt be built on the foundation of faith; and with an other breath, that good life is the right way to bring faith, (and yet all may ſee he ſpeaketh of one and the ſelfe ſame faith in both places) muſt he not needes by ſo teaching, deceiue the ſimple reader while he not being able to vnderſtand what is taught, cannot poſſibly practiſe that which he ought?
And it was not to be doubted (to ſpeake euen in charitie as in conſcience we ought) that the ſaid author promiſing in that his booke of Reſolution, that he would adde two other parts to it, (as thereby confeſſing, that it alone was an inſufficient worke of it ſelfe, to be ſet forth; and therefore dangerous to intangle and ſnare the ignorant) and yet cannot in eighteene yeares finde a time to fulfill his promiſe; it was not to be doubted (I ſay) but that he was well content to deceiue and trouble many that ſhould reade it: As if one ſhould but preach the wrath of God for ſinne to a hundreth perſons, (whereas his booke hath been in the hands of thouſands) and ſhould come no more in eighteene yeares, to helpe them out of feare and doubt, and how to liue afterwards, it would be condemned and that iuſtly, and cryed out of by all aduiſed people. And yet we may conclude, without any doubt, knowing his religion what it is (if euer he had any ſuch meaning, to ſet out two other parts) that they ſhould hauehave been as ſound as this one is, that is to ſay, vnwholeſome, full of damnable errors, and vncomfortable: For can men gather grapes of thornes, or figges of thiſtles? No more can any ſound fruite be reaped or comfort gotten by falſe and vnſauorie doctrine. But for Parſons deuotion (whereof his booke beares ſo great a ſhew) or how little of the labour was his, or how little honeſtie is in the man, yea rather how great iniquitie: let them of his owne religion teſtifie, I meane the ſecular prieſts in their bookes againſt the Ieſuites.
But to ſay no more of Parſons: The other hath little in him worthie any account or reckoning, and to this purpoſe very nothing. To goe forward therefore, ſeeing this was one cauſe why I tooke this worke in hand, becauſe the Ieſuites caſt in our teeth the want of ſuch bookes, as may direct a Chriſtian aright through his whole courſe towards the kingdome of heauen, and yet that which they teach tending thereto, is but as poyſon in a golden cuppe; although, as I hauehave ſaid, there are many of my brethren, who had been fitter for this ſeruice then my ſelfe, if they had not been imployed ſome other way: yet I nothing doubt by the helpe of God, to frame out of the word of God by that little helpe of my knowledge and experience, ſuch a direction for Chriſtians (all oſtentation, and compariſon of learning ſet aſide) as ſhall giuegive them ſmall aduantage of boaſting, and ſhall be both more pleaſing to God, and more for the comforting the heart of him, who liſteth to be directed by it, then poperie can affoord: and withall, a direction, that hath not only been ſhaped out after the rules of the Scripture, but alſo ſuch as hath been and is practized and followed ſo farre forth, as of ſinfull fleſh may be looked for, both of miniſter and people, and approoued of thoſe who hauehave excelled, & gone before many, in both.
And although I denie not, but that many things might hauehave been farre better ſet downe, and expreſſed, then I am able to doe; yet that none thinke me to hauehave taken in hand a matter aboue my reach, and wherein I hauehave no skill, thus much I ſay, that for theſe twentie yeares and more I hauehave aymed at this, in my reading, preaching, and liuing, and in the obſeruing of my ſelfe, and the example of others, what communion and neere acquaintance there may be betwixt God and a Chriſtian, what hold may be laid on the promiſes of God, what ſtrength may be gotten againſt ſinne, what freedome and libertie we may hauehave by faith, what ſetlednes and conſtancie in a godlie life, what comfort, and reioycing the children of God by his free graunt, may hauehave, euen in this life, and that both ſound and conſtant, which ſhall not be taken from them: alſo how farre the ſpirit may ouercome the fleſh, and how the diuell may be reſiſted. And more eſpecially for theſe ſeauen yeares and more, I hauehave more particularly ſet my ſelfe about the matter, which in this booke is contained (which how weakely ſoeuer it be performed, I hauehave therein a good conſcience:) Firſt, to ſhew, both how a man may become a true beleeuer, be brought into the fauour of God, and afterwards how he may be directed to leade his life daily: And therefore I hauehave not ſuddenly nor vnaduiſedly ſet vpō this. And what helpe I hauehave been able to get from others, as my conuenient opportunitie hath giuen leaue, I hauehave not neglected. The which I ſet downe (as I ſaid) that none may thinke me fantaſtically to hauehave gone about to broch ſome noueltie, but rather to offer that to the people of God, which hath with good aduiſe been gathered for their edifying.The ſeuenth reaſon. But now to returne, the laſt reaſon mouing me to take this worke in hand, is, that they who hauehave inioyed my miniſterie aboue theſe twentie yeares, might hauehave me (as many of them hauehave oft deſired) after a ſort putting them in remembrance of that which I hauehave taught them in my life time, many yeares after I ſhall be taken from among them. This ſhall ſuffice to be ſpoken of my intent and purpoſe in this treatiſe, with the reaſons thereof.
Now it remaineth further to acquaint the reader with the order,The third point in the preface. which I vſe in the ſame, and to giuegive ſome inſtructions, that hee may reade it with the more profit; and that it may be more plaine and eaſie to vnderſtand (which I doe eſpecially intend) then otherwiſe it ſhould be. Firſt, therefore, becauſe I hauehave written it for their ſakes chiefly, which are truely called to be Gods Children, and hauehave an intereſt in his promiſes, as being conuerted to him from the ſubiection of the diuell: firſt I ſay,The contents and particularly of the whole booke, in ſeuen ſeuerall treatiſes. my purpoſe is in the formoſt treatiſe to ſhew, who are his, and who they are which in an holy, and humble manner may reſt ſatisfied in his promiſes, againſt all dreadfull feare and doubt which might diſquiet them: that ſo neither the looſe liuers may deceiue themſelues with an opinion of that, which belongeth not to them: nor Gods children be depriued of that,The firſt treatiſe. which is their owne, and the ignorant of both ſorts that liſt, may learne to know better and amend their eſtate. In the ſecond, I meane to ſhew,The ſecond treatiſe. what courſe of life ſuch perſons muſt walke in, throughout their dayes, and how they are to carie themſelues both towards God and men, which I thinke expedient to lay forth as cleerely as I can, and in ſome ample manner for the more full ſatisfying of the ignorant ſort. From theſe two, all the other points handled in this booke doe ariſe.The third treatiſe. Therefore in the third, I will ſhew what are the meanes whereby this life may be maintained, and how the beleeuer ſhall vſe the ſame, to the end that this whole and great worke of worſhipping & ſeruing God, may not be taken for a bare matter of knowledge, as the moſt doe make it: or (which is little better) for a ſeruing of God by halues, as too many profeſſors of the Goſpell doe vſe it: but for a faithfull regarding of our wayes, that they may be ſhaped out after Gods will.
The fourth treatiſe.Now this practiſing of the godly life is performed by following a daily direction to guide vsus, and whiles we doe eueryevery day with conſcience ſet our ſelues to honour and obey God, as in our callings, and by other occaſions offered, we ſhall be able, and not wanderingly and vncertainly, as we hauehave been wont to doe. And ſo this ſhall bee ſet downe in the fourth treatiſe. And this is one of the points in this booke which requireth to be read againe and againe, as being neither commonly intreated of, and of ſingular vſe to ſuch as deſire to take good by it, eſpecially not being able otherwiſe to guide themſelues.The fift treatiſe. In the fift, I make the reader acquainted with the lets, which will hinder him (though he be willing to be directed daily) from this courſe, except he will be perſwaded to arme himſelfe with ſuch helps, as wherby he may withſtand them: and remedies againſt theſe lets ſhall in this fift treatiſe be ſet downe, as farre as ſhall be thought expedient.The ſixt treatiſe. The ſixt ſhall ſet before thee ſundrie priuiledges and bleſſings, which God doth peculiarly bequeath vntounto, and beſtow vponupon his beloued ones, beſides ſuch benefits as they hauehave in common with the men of the world. By the which, as by other reaſons, the faithfull may ſee themſelues perſwaded,The ſeuenth treatiſe. with much more chearefulnes, and greater willingnes to leade a chriſtian life daily, and to ſhine as lights in example to others. In the ſeuenth and laſt, ſuch obiections as may be brought and alledged by any, either weake chriſtians, or carnall cauillers, againſt the practiſing of the daily direction, ſhall be ſufficiently anſwered; that thereby the truth appearing more clearely, many ſuch as deſire vnfainedly to doe well, and yet hauehave not learned to guide themſelues by any plaine direction, out of the Scriptures, may hauehave this as an helpe vntounto them to ſee that which the Scripture hath reuealed hereof. All which, though I direct not this worke to the vnreformed, may be in ſtead of an exhortation vntounto all looſe and careles perſons, (though more briefly, ſeeing there is enough written of that argument) to moue them to rouſe vp themſelues, and to awake out of their deadly ſleepe, and not to caſt away their ſoules for the louelove of their ſinnes, (which they may be ſure that God will finde out howſoeuer they hide them) but to ſeeke betimes, that they be vnburthened of them, caſt them vp as a moſt filthie gorge, and auoide the vengeance of Gods wrath which wil otherwiſe moſt ſurely come vponupon them for it: For though ſinne be ſweete in the committing of it, yet it will be bitter, when it comes to be repented of: and moſt bitter, when without repentance, it muſt be accounted for.
The fourth point of the preface, directing the reader, how to reade this booke with moſt profit.Now it remaineth to direct the reader how to beſtow his time profitably herein, and how he may reade it to his benefit. For I doubt nothing, but he that ſhall be conuerſant in it, deſiring to be directed in his courſe, ſhall thinke his time well ſpent, ſo as he be helped to vnderſtand the ſame. Firſt therfore let him reade the contents of it briefly ſet downe in the table before the booke, to helpe his memorie; then the marginall notes of the chapters. And if he conceiue and vnderſtand the ſhort ſumme of it ſo ſet downe; then let him reade the booke it ſelfe, till he be acquainted with and vnderſtand it: wherein if his capacitie be the weaker and ſhallower, he muſt deſire the helpe of ſome which are more skilfull (and better able to ſee the drift, ſcope and meaning of it) then himſelfe, eſpecially in ſuch points of it, as are more hard and difficult, either to vnderſtand, or to practiſe. For although many ſhall hauehave no neede of this directing of them to reade it with profit, becauſe they can eaſily direct themſelues when they once know the generall parts, and argument of it, as before is mentioned: yet becauſe my deſire herein is as well to helpe and benefit the plaine, and ſimple, (ſuch as many of them are, amongſt whom I hauehave preached the ſame) as well as to bring the wiſer and more learned ſort acquainted with the practiſe of it, therefore I know they ſhall hauehave neede thereof.
Now when they ſhall vnderſtand it in ſome good ſort, let them weigh and conſider, how far forth they hauehave had vſe of it heretofore, as whether they hauehave according to the firſt part of this booke, by the miniſterie of any ſound preacher of the Goſpell, attained to the aſſurance of their ſaluation, and of the forgiuenes of their ſinnes, wherein if any will take it as granted, though falſely, (as they are moſt readie to doe ſo, who hauehave leaſt felt the burthen of their ſinnes, and therefore are indeed furtheſt off from it) herein, I ſay, if any will needs deceiue themſelues, I cannot helpe it, but they are like to reade the reſt with leſſe fruit and comfort, and to goe without the vſe of it in their liues, whatſoeuer they hope for. And therefore ſuch I aduiſe to take moſt paine in the firſt part: I meane in the doctrine of it, and reading other treatiſes concerning the matter, as Maſter Mores and other catechiſmes; and Maiſter Perkins workes, namely, his booke intituled the graine of muſtard ſeede: And to raiſe all the doubts they can to any experienced teacher or brother, and to looke for, and ſee thoſe things worke vponupon them which are taught there, both the doctrine of humiliation, and alſo of iuſtification and deliuerance.
If this be attained, let them conſider for the better aſſuring themſelues hereof, that they cannot but affect, louelove, imbrace, and delight in the doctrine of ſanctification, and repentance from dead workes, I meane they ſhall deſire to practiſe the godly and chriſtian life when they ſee that it is the commaundement of him who loueth them moſt dearely, and what it is, and wherein it conſiſteth, which is the ſumme of the ſecond treatiſe of this booke. And to this end, let them reade, and by marking ſeeke, (as ſuch who would finde) that they may ſee what ſinne there is in them which they are not willing nor deſirous to forſake (if there be any) or among duties generally appertaining to all, or particularly touching themſelues, which they cannot ſubmit themſelues vntounto. If there be either of theſe found in them, as that they cannot leaue nor be brought to renounce ſome particular ſins, nor obtaine of themſelues to be ſubiect to ſome ſpeciall duties, as thinking it too ſtrict (as thus it may be with many, and no doubt is) ſuch muſt know, that it is the doctrine of the Scripture, that all the commaundements of God be had in account of vsus,Iam. 2.10. Heb. 13.18. Matth. 5.18. and conſcience made of one as well as of another: which if they ſee and acknowledge according to the word of God, they cannot but ſubmit themſelues thereunto, if they hauehave rightly imbraced the doctrine of the former treatiſe, that as in iudgement and knowledg they yeeld; ſo their heart and affections may goe with the ſame. And ſo doing, God will worke in them by little and little (ſeeking it by prayer of faith) euen as he wrought the like in them before, and weakned ſuch rebelliouſnes in their hearts alreadie.
If therefore the teachable and chriſtian reader be thus farre wrought vponupon by the ſpirit of God, that he thus fauour, approoue, and giuegive ouer himſelfe to be made truely repentant, which is that that is required in the ſecond treatiſe of this booke; then is he fit to occupie himſelfe about, and to be conuerſant in the third and fourth part of it, that is to ſay, in the doctrine which requireth a daily walking in a Chriſtian courſe, by the vſe of ſuch helps as are appointed of God for that purpoſe; and ſome of them alſo daily, as in the proper place ſhall appeare. For eueryevery true Chriſtian is to know, that the religion and worſhip of God muſt be in vſe and practiſe among the imbracers of it, as well one day as another. But how ſhall any be able to keepe his heart in frame, and reforme his life daily by the meanes which God hath appointed, as in the third and fourth part of this booke is required: except he be firſt a liker, and an allower of all knowne points of dutie, and doe hartily renounce all euill, as is required in the ſecond part? Which being done, let him looke to grow daily more ſtrong in faith, whereby he may hold, and keepe faſt the certaintie of Gods fauour daily, and conſtantly. And not as too many (and yet the people of God) doe, who are not acquainted with this: that their confidence ſhould be maintained daily, or a good conſcience in their particular actions regarded, and that on one day as another, but thinke it enough at ſometimes to hauehave this care. Neither let any looke to repell this as too ſtrict, vnderunder pretence of weightie affaires, and their owne infirmitie. For this is but the deluſion of the diuell, as ſhall be ſhewed, who will eaſily perſwade it to be more then needeth. This is that which muſt be learned out of the third and fourth part.
And when this is vnderſtood, approued, conſented vntounto, and aymed at, the fift part of the booke ſhall be cleare and eaſie to vnderſtand, and what vſe he ſhould make of it, namely, of the lets and hinderances which the diuell raiſeth vp to hold him backe from this courſe of life, and the practiſe of the ſame: of the which ſome I will ſet downe, and helpe him the better to know many others thereby. And he that ſhall indeuour to direct his life, and take heede to his wayes, as he ſhall by Gods word be taught, ſhall breake through many of the lettes, which yet ſhall ſtrongly hold backe and hinder other men, as the fift part will ſhew: and if he be for a ſeaſon withdrawne from a godly courſe, yet he ſhall there finde helpes and remedies to recouer againe; and little eaſe, otherwiſe.
And if there be any difficultie in conforming a mans ſelfe after this forementioned doctrine (as I deny not but the fleſh will finde many) yet againſt them all, let him proceede and reade with good regard the ſixt Treatiſe, wherein are ſet downe the manifold and goodly prerogatiues and priuiledges, which God hath bequeathed to his people to hearten them on, and incourage them to godlines, and to make the chriſtian life eaſie; and he ſhall ſee great light, and finde exceeding force therein, to ſtirre him vp to goe forward mightily againſt all fainting. And then he ſhall not be moued for all the obiections, cauils and fleſhly reaſons which he ſhall reade in the ſeuenth part. For the comfort and experience, which he ſhall partly enioy alreadie, and partly hope for and expect afterwards, ſhall make thē vaniſh away as ſmoke, although otherwiſe they are able to hurt and ſting, as fier. And then when in the due conſideration of the whole, he ſhall ſee what the bleſſednes and manifold good things are, which he in part hath alreadie, and ſhall afterwards inioy both here and in the life to come, he ſhall ſee what infinit cauſe he hath to praiſe God for his portion, that he hath rather beautified and bleſſed him with his fauour and graces then many other, whereby he may walke ſo comfortably, and that in this vale of miſeries, to Gods kingdome.
And thus I aduiſe thee (good reader, as I know it ſhall be beſt for thee) to beſtow thy trauel about this booke: wherein I appoint thee no certaine time, nor houres, ſeeing all which would profit by it, cannot ſpend their time alike about this, or any other ſuch exerciſe. But this know, that this booke tendeth to teach thee the practiſe of thy knowledge, and not to know onelyonly: and that I hauehave gathered together into this one, the things which are diſperſedly contained in many other. And therefore in that reſpect, ouer and beſides the ordinarie reading of the holy Scriptures, thou maieſt beſtow the more time about it, as thy leaſure will permit, conſidering that once or twice reading a booke for practiſe, is not enough.
Laſtly, ſeeing the whole matter herein contained, is to ſerue thee and ſtand thee in ſteed, as ſetting before thee a direction to gouerne thy whole life, thou muſt not thinke thy labour and time much, though thou beeſt occupied in it for many yeares together: for as much as the fruite ſhall be greater, the longer that thou haſt been exerciſed in it: and yet thy labour leſſe, yea eaſie and pleaſant: for ſo ſhalt thou grow better acquainted with the vſe of it, which in one word is to make thy life more ſweet and ſauorie, then thou couldeſt looke for, that is, happie here, and hereafter, for euer. Reade therefore not onelyonly to be able to report what thou haſt found here, but eſpecially to finde it thine owne which I doe teach: and to be ſetled daily in the gouernment which this doctrine drawne out of his word offereth thee, ſo as thou maieſt ſee that God, in the ſetting forth of it, hath directed me.
Reade with a quiet, teachable and a meeke ſpirit, deſirous of that which I labour to bring thee to, rather then with a curious head to carpe and cauill; or cenſure that which thou doſt not practiſe nor follow. A dramme of grace is better then a pound of cenſorious wittines: remember that all our naturall gifts, and faculties of our ſoules ſhould be ſanctified: I goe about to make thee ſee thy ſelfe inwardly and outwardly to be trained vp in Gods family: where the heart muſt be well ſeaſoned, as well as thy whole life well ordered, till thou findeſt that which many a thriftie perſon doth in his outward eſtate; namely, that diet to be ordinarie with him, which ſometime had been feaſting cheere: for, when a poore man by his trauell and paine hath brought this to paſſe, hee thinkes his eſtate good, and that which pleaſeth him exceedingly well: So, labour thou in thy ſpirituall worke and ſeruing of God, to finde that gaine, and thriuing therein, that thou maieſt make thy ſoule as ioyfull eueryevery day, and at as great peace with God, as ſometime thou ſcarcely haddeſt obtained once in the weeke or month. Which grace and prerogatiue that thou mayeſt make much of, when thou haſt it, looke backe and remember with thankes vnfained how farre thou haſt been off from it, and how little hope thou once haddeſt of obtaining it, when thou wert eaſily maſtered of thy ſinnes and paſſions, and know that it muſt coſt him many a prayer, and grone for it, who is yet without it, before he ſhall be partaker of it.
RICHARD ROGERS.