Seven Treatises

CHAP. 8. How the minds and hearts of the believers are taken up usually, seeing they renounce inward lusts.

B Vt to return to the renouncing of our lusts: If ye ask me what manner of persons they be who are at defiance with this unsavory stuff, and what thoughts such have, as expel these corruptions, and have them in hearty contempt, [ K] seeing the mind is ever busy, and seldom unoccupied? I answer, that the persons are, as I have said, sinners, as others be, but sanctified: and weak, but willing to be better; and that their thoughts are according to the diverse growths and ages of God's children, which are three. The highest degree, is old age, or the experienced estate: which yet is not the perfect age in Christ, for that shall not befall us until the [ A] life to come, but a firm, constant, and settled going forward unto that perfection. The second, is the middle age in christianity, in which, as young men in wrestling, we have courage against our sinful lusts; but yet like unto them; we have many foils, and are oftentimes cooled in our courage, though we sometime prevail. And in this estate, we are very fitly compared to the grain of mustard seed, after that it is shot up, and hath a blade and stalk, till it come to have boughs and branches to shelter the fowls of the air; so in this we are ever growing, though slowlie: and this degree of christianity, is betwixt old age and infancy. The third is childhood or infancy, the lowest and the last, the which is principally discerned by an earnest desire of the sincere [ B] milk of the word ; and namely of the promise of the forgiveness of sins: which although some of these dear children of God cannot with full assurance lay hold of, yet this their hungering desire after it (which cannot be satisfied without it) with a sensible fear to offend God, is a true sign thereof. And this is the lowest degree of true believers; which estate is at first, weak in respect of the other two, as it is in the natural body: for in the young babe, it is first weak, and after groweth to greater strength, as it groweth in years: yea, and this is an excellent estate, in respect of the counterfeit, which have most near resemblance of it, in whom may be seen some flitting motions after good things, but in time, they vanish and go away, as they came. [ C] These degrees of the spiritual birth being thus described, which by the Scriptures may easily be discerned, I will now show, about what things the thoughts of these three are chiefly occupied, or desire at least to have them occupied, though they do not ever attain to that which they desire. And to begin with the first, some of God's elect, through long experience, and much acquaintance with the practice of a godly life; have obtained grace to guide them more constantly then others: whereby they so serve God, that they may please him with a reverent awe of his majesty, which holdeth them within bounds, and in holy and religious fear of offending him, while the other often break out more easily. And this estate, though it be to be aimed [ D] at, of all godly people; yet it is not obtained, but of such as have accustomed their minds to the heavenly course, and to whom good meditations and thoughts, to shun and avoid evil, are become a pleasure; and as well to be able to discern the same by their understanding, and judgment, as to have their will in good sort at commandment to follow the good, and shun the evil. Such as Saint John calleth fathers, in his epistle (saying, I write unto you fathers ) because they had known the Lord, and his manner of dealing with his people, and had experience of the discipline and government of his house in a godly life a long time.

Now such as have been trained up in the obedience, which the Scripture [ E] teacheth, from their youth, are able, upon their so long trial of God's directing them in that course, not only to go forward cheerfully and readily themselves, but also to persuade and hearten on others. And such therefore, thorough this grace received at God's bountiful hands, are much freed from this bondage, and seldom so grossly holden under of their corrupt lusts, as others, saving that God will make them see their weakness from time to time, especially to subdue pride in them, which is soon kindled in them, and to hold them under: they have therefore their minds usually set upon [ F] someone or other of the infinite heavenly instructions, which from time to time they have treasured up in their hearts, both out of the Scriptures, and the fountains of other holy men; whereby, although they are not quickened as they would, and desire to be, yet they are held from much evil. The particulars, of God's unutterable kindness, of man's mortality, the momentary estate of all things under the sun, the blessed estate of the elect, the endless woe of the damned, &c. who can reckon? They have much time taken up in the beholding and meditating of God's majesty, as they can conceive of him, his power, his wisdom, his everlasting being: of his judgments, and how he is provoked: of his patience, and long suffering towards the [ G] world; his daily pulling of them from their pleasures, who thought they should never be taken from them: and their own estate, and several parts of their lives much occupy them; how they may keep in their way: For it is the wisdom of the prudent to understand their way. Also, how they may hold out constantly the profession of their hope with joy unto the ende: how they may resist all occasions of evil (for they presume not without daily help from God for all their strength) they consider what lets they shall find from Satan, the world, and their own hearts: how they may order well their particular actions in, and through the day, in their callings, giving to all men their due: that they may prosper, and also, that they may make a good account [ H] at the ende of the day, and so at their last ende. They who have these, and the several particularities under all these contained, to occupy their minds about, is it doubted, what thoughts, desires, and occupying of their heads, and hearts they have, to keep them that they may neither be idle, nor unprofitable? The thought they take daily (unless they be much blinded) is in the greatest part, this: how they may have a good conscience in all things, pleasing God, and how they may be prepared for the cross, and to keep the same mind under it, that being exercised therein oft and much, they may reap the fruit of righteousness, even most sweet peace: and as their salvation groweth nearer, then when they first believed ; so they may be fitter, and readier to [ I] meet the Lord; their latter days being far better than their former: to be merry whilst they think he hath blessed them, and never at ease, nor to think themselves well, but while they are under his government.

Have su •• no other things to do, but that with the scum and ofscourings of the world, they must ask how to spend the long sommers day, and the wearisome winter nights? Although others, who are profane, have not, yet with these we may see, it is otherwise. What? do men think, because the devil hath filled the most parts of the world with darkness, so that the most see none of these things, and having no experience of, nor acquaintance with them, do not desire to be partakers of them: do men, I say, therefore [ K] think, that there is no other, nor better way to take up their minds, then as they do? but like brute beasts, and wild Irish, to pass their time, or to jump with the world, and so to be like others? Oh land! oh people, infatuate and sottish! that under the Gospel, and the same so long in thee continued, yea, and that in many places so fruitfullie and faithfully preached, art yet to seek of the true fruit of the Gospel; and art not led to God by it, [ A] more then if there were none: oh that men created of God to live forever, should be content to be ignorant, and without care or love of the infinite good things which are revealed to be known and delighted in of them! The Lord hath done great things for thee (ô man! ) but they are not wonderful in thine eyes: this blessed time is the day of thy visitation, but it is hidden from thee.

But to return: I have shown thee, how some of God's people have their minds exercised, when they have chased away the noisome drove of such unclean lusts, as were wont in times past to possess them as well as other; yet do I not conclude that these are not at all troubled with evil thoughts and [ B] vain desires, as though I would prefer them before the Apostle himself, who said, that the messenger of Satan (even some pricks of corruption) was sent to buffet him: and at another time, Oh wretched man that I am, who shall deliver me from this body of sin ! Nay I am so far from saying so, that I contrarily affirm, that their purest actions are mixed with corruption: and no better then good water running thorough an unsavory vessel; as their faith, love, uprightness, mercy, &c. Now then, if God should look upon their faults, though they may be kept from foul and filthy uncleannesses, how should they be able to abide it? no, if it were no more then untowardness and unfitness to the duties of their callings, and to other good works, and much wearisomeness therein. [ C] I do not (therefore) forget myself in speaking thus of some of God's servants: for whatsoever I say of them, let no man gather that it is a making of them equal with the singularest of the Apostles. For we know what Paul could say, of his joy in his sufferings, and that oftentimes, and the strangeness, and variety of them, of his lifting up into paradise, and that he had heard such things, as are not lawful for a man to speak.

These and such others, I think, God gave him as privileges, which were mere arrogancy and ostentation for any man among us to dream of, or compare with him in: seeing our sufferings (to speak of them who have sustained the greatest afflictions for the Gospel in our age) have been small: and [ D] the other things mentioned to have been shown him, are more extraordinary: but to have our minds and hearts so cleansed, & purged from the strength of corrupt lusts, as I have said, to have no fellowship with them : and when they are kindled in us, to have grace and strength ordinarily, and usually against them, and to see and know how to avoid them; it is so far off from arrogancy to think that it should be so, that it is far unbeseeming the gravity and age of fathers in Christ, and strong Christians, not to have it so. So that as ancient men, who have lived long, are called fathers for their age, skill, and experience: so these for their time and long continuance in Christ's school are called fathers; and therefore ought to have wisdom and knowledge, how [ E] to walk thorough the world (though a wilderness) in safety: how to withstand the devil in his assaults (though subtle) and skillful also in their course and carriage of themselves, how to be patterns of good life unto the younger sort. And thus they having their minds established with grace, and unburdened of such affections and thoughts, they may rightly, and in good sort, go about their works and dealings: as laboring, bargaining, journeying, companying, serving their prince, and doing any other lawful actions; and yet not be distempered by them: which things for want of such a well ordered [ F] mind, no other men can do, as by the complaints of the better sort may be seen, and by experience of the bad sort is perceived, and daily found. And this for the highest degree, and greatest measure of grace in God's children.

The second sort is compared to young men, who then are in their strength, rather then when they are either children, or old men: so some of God's servants are as yet neither experienced nor thoroughly acquainted in the Christian battle as the fathers, nor utterly ignorant of it, as the new borne Christians: these are especally occupied in fighting against temptations, and resisting and overcoming their unruly desires, which hale and draw them after [ G] the same. Therefore, as they who are young men in age, and in their lusty years, are commonly of this middle sort of Christians (if they be truly religious: ) so S. John writing to them, doth show them what is their chief and principal work: that is, to resist the devil, and his strong assaults, which in them, lusty and strong, are not easily subdued: and persuadeth them to this combat, not only by telling them what a glorious victory it shall be to them to vanquish such an enemy; but also that they may be sure of it, as if they had got it already. These knowing by the light of the Scriptures and the Commandments, how corrupt their hearts are, and how many sinful thoughts and desires do swarm in them, they watch their hearts; whereas [ H] before they knew of any danger, they little looked after them: they pray against them now, often, and earnestly: they have some fear in company, and alone by themselves (which is no part of evil men's thought) least they should be overcome by any such affections, as they are in danger of, and yet they are oft overcome. They do also oft times consider how they may avoid the occasions of sin, least thereby they should be enticed and so disquieted in their minds, and break out to the offense of their brethren, and the reproach of their profession among the bad: anger, impatience, frowardness, fretting, sensible desiring of their neighbors goods, as wife, servant, or such like, which in times past were common matters with them, and their delight, [ I] their hearts have now such smart and wound for the same, that they grow to beware of them, weary of them, ashamed to think that such vices should be found in them: and count it no needless nor lost labor to have their care thus set on work, that they may avoid them. Therefore such as know the use of fasting joined with their prayers, do use it as occasion serveth, & as their need requireth, that they may the easilier purge out that old sower leaven. They renew their covenants with the Lord to please him better, when they see how they have slipped and fallen from their good purposes; and yet are soon unsettled again. They are in very good case this day or week, to withstand any sin; and yet tomorrow or next week unsettled and sensibly distempered; [ K] in their prosperity soon forgetful of their fervent care which they had, and then as much misliking themselves for it, when they see it: and to be short, they are much grieved for their sins, and yet oft overcome of them by inward suggestion and outward occasions. And what is such a life, but a combat and conflict? which, although it may seem miserable, yet is it safe: and the life that is void of this, is the life full of woe and dangers. Furthermore, [ A] whatsoever their earthly dealings are, although they neglect them not, yet they are not most deeply and earnestly setting their hearts upon them (as far as they can espy it in themselves) but often looking to the principal, and that which is most worth, that they may find peace betwixt God, and their hearts. Through ignorance and vnacquaintance in their Christian course, knowing, what hardnesses and difficulties are in their way, they are many times discouraged; but they, who have laid their foundation strongly, rise up after some heaviness, and discomfort, out of their sleepines and security, complaining thereof, and come to themselves again. All good helps that they can enjoy, they are glad of, public, or private, and thus (I mean, [ B] by the strength hereof) they have oft and much refreshing of their minds, and put away much tediousness, fearful pangs, and dangers of evil: by all which, and such like, it may be perceived, what the thoughts of such are, and how their hearts in great part are occupied. And although they have not, as the former sort which I have spoken of, ability and strength to occupy and exercise their senses and minds so continually and constantly to be heavenly hearted, and to have God their guide so sensibly, as they (for want of experience, and perhaps knowledge to) yet are they much delighted with the good examples of such as go before them, and give them light: and to be framed after them, as they are after Christ, is the thing which they most look [ C] after and desire.

They having thorough God's goodness prevailed somewhat, especially at sometimes against their strongest corruptions, which were wont to bear too much sway in them, they earnestly are set against the smaller, and such as seem less dangerous; as the idle, and unprofitable rouings of their brain: (which do not directly so much carry them after evil, as hinder them from good, blindefolding their judgments first, and then poisoning the will afterwards) as the dreaming of outward peace, and prosperity, of long life, of pleasure, and profit; vain wishings of that which other have, being things precious in their eyes: Which they are oft tickled with, till they come [ D] to better remembrance of themselves; much like the Apostles (when they were yet weak) dreaming of promotion, of an earthly kingdom, and who should be greatest among their fellows: which toys and other like building of castles in the air, the devil had filled not only their heads, but also their hearts with the delight of them sometimes, and their mouths also with the talk of them, as their chiefest pleasure.

So that they having thorough custom long lien in them, they cannot so easily and readily cast them off, though they see the shame and vanity of them. Their labor therefore (of their minds, I mean) is in great part, this: to keep themselves from being taken up of them, seeing good meditations [ E] are hindered, yea, and estranged hereby; sometime prevailing, sometime prevailed against, whereby their sorrow is the more: but they do not all this while, see the happiness of this their combat, which seemeth their greatest misery. Because it is certain, that for their great good they are holden under of their infirmities, even that they may be the more humble, when they see themselves so imperfect, and corrupt, who yet had dreamed sometime before, that they were void of that corruption (though the more was their ignorance) a long time before: and their short mourning shall bring after deliverance [ F] from that bondage, great measure and continuance of rejoicing: whereas if they were not held down after this manner, they should forget what they were in times past, when they lived under the power of darkness and the bondage of sin. By this which I have said, it may appear how the minds of these are occupied, and that this second age and growth in Christianity, is a striving rather, betwixt fear and hope, sorrow and joy, then a superiority over the unruly affections: and an estate standing in need of counsel and help, rather then fitted and experienced to counsel, direct and settle others. But the more sure they be of their salvation, the more expert they shall be in the battle. [ G]

Now the third sort of the people of God, are compared to little children: of the which, some are as it were in the birth: of whom the Apostle speaketh, Gal. 4.19. My little children, of whom I travail in birth again, till Christ be formed in you: who, though they as yet know it not, are dear to God, and have sure tokens of it, as I have shown in the first treatise: and they have many properties of the other young ones, which are of this third sort. The other be such as are young, and hang upon the breast, that as such grow to know the father and mother, when as yet they know nothing else; cry after them, and desire the breast, whereby they are nourished, and joy and take their pleasure in these: even so it fareth with this third sort of God's elect, if they be well [ H] grounded in the truth, and have rightly been taught, how weak soever they be, except in temptation. For they (as the Apostle saith) know the father: such light and understanding they have of the Gospel, that though they know not how to serve him; yet they know that his favor is all in all to them: in so much, as if some of them have not full certainty that he is tenderly affected towards them, they so long after it, that nothing can satisfy them without it: About which their thoughts are chiefly occupied, and in the which their delight is, after they know what it is worth; and in the means of their spiritual nourishment, which is the word of God; and not least of all in this, that they may not in the least thing offend or displease God. This Saint Peter [ I] setteth forth by the same similitude of young children, when he teacheth young Christians, how they must look to grow up in their spiritual life; Desire (saith he) that sincere milk of the word, that ye may grow thereby.

And these are the especial things which are most apparently to be seen in them, by others; and felt of themselves: who also are much troubled for want of stronger faith, thirsting after, and joying in the sense and feeling of God's loving kindness. True it is, they have little mind to the sin, which they were wont to offend in; yet that is not so much to be counted sound practice of godliness, (for that they oft times little mark and consider how they are tempted and enticed, having their mind taken up in that, wherein [ K] they most desire:) but are more like to fresh and unexpert soldiers, who have not, as yet, been feared in the field: but where they see that they have offended God, they take it heauilie. Their calling is cheerfully followed, whilst their small faith is upholden, by cleaving to the promise: and as vncheerefully, when that faileth, moning and pining, if it be long wanting. There is great danger to be feared in both these their estates through Satan's malice and [ A] subtlety, which they yet are ignorant of, and unacquainted with, as they are with most of the other hindrances of their going forward.

The one of them is, least whilst their comfort continueth, they should neglect their lawful business, as thinking it to be the greatest let which they have: seeing by means thereof, they cannot attend to reading, praying, and thinking of God's love, to the quickening of their hearts when they would: although when they have leisure and opportunity to such duties, they have no such desire for the most part; neither do they use it commonly to the most and best advantage of their souls as they might. Here Satan appeareth as an Angel of light.

[ B] The second danger is, least when they be void of this comfort, they fall into heavy dumps, distrustfulness, and fear that all was but a shadow, and a dream: from hence may arise despair for a time; and after, a sleepy and secure conscience, as fearing that the Lord will no more restore to them the grace that they were wont in him to find. Here the devil showeth himself as a roaring Lyon. But before experience teach how to deal herein, counsel and help of other, who are able to minister it, with calling upon God, (as well as ordinary hearing of Sermons) is chiefly (when they are so weak, that they cannot help themselves) to be sought for, and regarded. And the rather, for that their childishness doth require the same: For many follies, [ C] weaknesses, gross ignorance are in the most of them, and many deceiuings of themselves, many phantasies, and oversights are carried about of them: yea, and these not only long lien in, if they be troubled with melancholy, and not teacheable, following carefully the light which God revealeth to them; but also the lusts which ruled them before, will hardly be maistered, but keep their hold, and abide in great strength to their disgrace and discouragement: especially when after that they have a while joyed in their salvation, they afterwards not well knowing how to occupy themselves, shall wax idle and unprofitable, and so grow to their old course again, when they cannot get into a better, which Satan doth mightily labor to bring [ D] them to.

For we must remember, that they are compared to children, for that they should daily grow out of childishness; and not look, as it were, to be always set on the lap. Which wisdom God giveth, teaching even his weak ones to know themselves better from day today: and to look to bear some crosses (which God sendeth for the exercising of their faith and patience) because he their father doth see it meetest for them to have it so; and to prepare them for greater by little and little: And as children grow to leave childishness, so they should begin to mislike such faults as they espy in themselves, and not to think, that they should be from time to time borne with and winked at in [ E] them. Therefore our Savior compareth the estate of his Church and people in the first age and beginning of it, to a grain of mustard seed, which being once rooted, how small soever it be, groweth forward from appearing above the ground, to be a blade, and so to branch: Teaching his thereby, that they should so look to go from one degree to another, that though they did not know what was to be done of them in this their Christian course, when they first entered into it: yet now after they have been trained up in it for a season, and have tasted of the promise of life, they should hasten thither, thorough [ F] all lets which might hinder them; and purge out, as they come to espy them, many unbeseeming qualities and customs, as excrements. And seeing their happiness is not here below, therefore they may not dream of any such thing, that is, to have their heaven here: nor for their professions sake look, that the ignorant and wicked world should commend and esteem of them; but contralily: yea, perhaps of their own flesh to be despised and hated for it.

They are to begin to know the multitude of fleshly lusts, which secretly lurk within them, seeing they are now much fitter to discern and find them out in themselves, then ever they were at any time, the Lord tenderlie [ G] dealing with them, as not to show them all at once, which were enough to dismay them; nor how many afflictions abide them, which were like to confound them. Their religion must not be to espy faults in other (for that religion is soon learned) and to hold a vain and deceitful hope of their own righteousness, when it is but froth: for that is ready enough to take hold on them, especially where they are not under good teaching. Neither let them think much to hear a rebuke, which savoreth in them of much pride and blindness; nor to think every good thing rare and admirable in themselves, when many evils are within them, which they do not yet espy and find out: but reverence God's graces in others, that they may the sooner be like [ H] them.

Thus I have shown in some sort what are the thoughts, affections, and desires usually, and for the most part of the weaker sort of God's children (about matters of the soul) this being added, that they are grieved, when they are led of the contrary: and this is to be understood of that part of their estate, which is free from strong and vehement temptations: for otherwise, it may best be gathered out of the former treatise how it is with thē; the which I have partly laid forth and described plainly, and partly set down in the way of exhortation. For the same things that I exhort them unto, are the very anatomie and representation of their hearts, except the devil hath cast [ I] them into some spiritual sickness, as I have said: which he doth to many of this weak sort, as also he may do, and doth where he can enter, with both the other sorts also. My meaning is, that the children of God weak or strong, do not only step aside sometimes from the peaceable estate, wherein they desire to keep: but also are in danger (without continual watchfulness, and earnest and oft praying) to be sensibly dazzled, as men not knowing where they are, and stripped of grace utterly to their own feeling, as if there had never been any: Which I say, that none may be dismayed (as they might easily be) if they should hear only the best of the state of the godly, and not understand something of the worst also; and yet, even that worst part God turneth [ K] to their good, as they in time by experience do easily perceive. But if any think that this last sort of God's children (which indeed is the weakest of the rest) or either of the other, be nothing differing from the unregenerate in their thoughts and desires: they must know, that the secretest hypocrite, which of all unreformed ones cometh nearest them, is yet far differing from the weakest true Christian: as both may be seen by that which hath [ A] been said of both, and as the same hypocrite would confess, if he might be converted. And I will in few words show as much as shall be expedient. For when a godly man dislikes himself most, yet even then he is far before the best of the other: who have not their minds occupied about heavenly matters; the thought thereof is tedious unto them: they desire no acquaintance therewith: neither delight they to think how they may be better reformed; neither can they be brought to put themselves in the weights of the Sanctuary, that is, to try their estate by the word of God: But their thoughts and desires are about carnal liberty, pleasure, profit, long life, revenge, &c. even as their speech is, that cometh from their hearts, frothy and vain, [ B] idle and unsavory, earthly and worldly. And when it is any better, it is either by constraint of others, or to show the pride of heart, or for vain glory, or to some such end, or else they are soon weary of it. So that, it may truly be said, that the desires and thoughts of God's people, even the weakest, differ much from others, who are vnrenued. And this may in some sort show the usual thoughts and desires of this third kind of godly people, as of the two former. As for the diverse measures of spiritual growth in them, in degree one above another, as I have followed the Scripture in the setting out thereof; so I thought good in a word to put the reader in mind of this, that every action mentioned in the three kinds of our estate, must not precisely be so appropriated [ C] to that kind, in which it is reckoned, that it may not also pertain to one of the other: but for the most part, the affections which are reckoned to everyone, are most proper to that, to the which they are referred. Neither is any to think that these cogitations, which I have set down to belong most properly to every kind of age in Christ, are the only meditations & thoughts of them; but that amongst others (according to the diverse occasions of everyone) they have oftentimes these, and such like occupying their hearts, but more oft desiring, then enjoining them: whereas others which are not partakers of the promise of life, have seldom any good thoughts; or if they have, they are fleeting and momentary, and either caused by fear, or provoked of [ D] others, and as I may say, violent, so that they abide not; and not voluntary, seeing they have not the spirit of Christ, which only doth work them. And all this that I have said of the three sorts of God's people, may clearly be illustrated and proved by the many examples out of the holy Scriptures, who of weak became strong : As Moses, who was first afraid to look Pharaoh in the face, desiring that another might go who was meeter then he: yet afterwards he was not afraid to do his message boldly and thoroughly in the name of the Lord. And Peter, who in his middle estate, as I may say, was so faint and fearful, that he was stricken and flighted with the voice of a silly damsel, Luk. 22.57. yet after, when he grew to the degree of a father, was not [ E] abashed at the threat of the high Priest, Act. 5.29. and yet both these were weaker then in either of these estates, at their first beginning: As the plants, corn, and grass, are first tender, then stronger, and at last settled and at their full growth. And thus much of the cogitations and affections of the three sorts of God's children, that it may be seen that they are not carried about of their lusts as the unregenerate: but have their hearts occupied in far better manner.

And thus to return, and to join this which followeth to the end of the [ F] seventh chapter (for this former came in by way of a parenthesis, to answer a question propounded in the entrance into it.) Now that I have spoken of inward lusts and sins of the heart, and shown how they are disliked and renounced of all true believers: it followeth, that the same be proved, concerning the outward sins of the life, that they abhor and shun them also; that all may see, they have little cause to please themselves, or to rejoice either.

CHAP. 9. [ G] Of the second kind of evils or sins to be renounced, namely outward.

T O rejoice either about their salvation, or the goodness of their heart, if their behavior be stained with outward wickedness, & their holy profession blemished with open and shameful sins, is vain: which is the more to be marked, seeing many boast that they have good harts to God, whē their lives are wicked. When Samuel willed the people to try their repentance to be sound, he willed them to put away Balaam and Ashtaroth, [ H] that is, their strange gods, and shameful Idolatry which they had delighted in. And Paul telleth the Corinthians, that they must cleanse themselves from all filthiness of the flesh, as well as of the spirit. But the less shall be needful to be said of this, seeing the whole course of the Scriptures, both doctrine and examples, as also common reason doth testify the same, that none can prove their hearts upright, if their behavior be offensive and evil.

For doctrine first, that of S. Peter doth plainly show it, where he saith, If a man after he hath professed a Christian course by acknowledging the forgiveness of his sin, and the hope of everlasting life, shall yet be entangled again in his old sins, and overcome of them, the latter end of that man is worse then the beginning: for it had [ I] been better never to have acknowledged the way of righteousness, then afterwards to turn from the commandments given unto him: And they that do so, are most fitly compared to dogs which return to their vomit, and to swine which having been washed, do wallow again in the mire. S. James also is bold to say, that if the tongue only be unbridled (be the rest of the life reformed how it can) even that one disorder in a man professing the Gospel, shall be enough to testify against him, that his religion is nothing worth, but vain. If his religion be in vain, he can neither have any part in salvation, nor in a godly life: How can we which are dead to sin (saith the Apostle) live any longer therein? The reason is, seeing they which are dead to sin, are so made partakers of the power, [ K] virtue and grace of Christ, that natural corruption hath lost here force to bring forth bitter fruits. So that neither men can profess religion without casting away their old behavior, but they must be dissemblers▪ neither can they be truly godly, but they must endeavor to walk free from offensive evils (this always provided, that these offensive evils be such, as are known of the parties to be sins.)

[ A] As for examples, they are many and clear, which set this truth plainly before our eyes. When Joseph saw that he could no otherwise keep favor with his mistress, & hold still many other liberties, which in his place he did enjoy, unless he would defile his body, & give over himself to her whoorish demand: because he was a godly man, he would never consent; although he brought upon himself thereby, utter displeasure, and for ought he could see, perpetual misery: How can I (said he) do this great wickedness, and sin against God? Moses being a very man of God, refused, when he might have enjoyed it, to be called and counted the son of Pharaohs daughter an idolater, and chose rather to lead an hard life with the people of God in the wilderness, [ B] then to live in sinful pleasures for a season. Zacchaeus one of the chief tole-gatherers, an infamous man counted by the very multitude (in so much that they thought hardly of it, that our Savior Christ would go into the house of so bad a man) yet when Christ had converted him, whilst he abode that day with him, and for proof thereof, had pronounced of him openly, that he was that same day made the son of Abraham, who at his entering in unto him, was a manifest oppressor, and poler of the people, what did he? A thing seldom seen in such as have their hearts nailed to their goods, and have their whole delight taken up in them: He revenged himself upon his covetous, and miserlike mind, and his greedy devouring of other men's [ C] goods: and as sweet as they had been to him in times past, yet to show how this sin was in account with him, he giveth half of them to the poor: and made restitution with the rest fourefolde, to such as he had wronged.

Oh worthy example to all oppressors, or Usurers! with whom all is fish that cometh to net: and which (whosoever smart for it, beg, complain, yea and pine away for very sorrow of that which they have lost) will not forgo any piece of their appetite: herein coming behind Judas the traitor. Oh happy Zacchaeus! who haddest learned in so short time, that which many of thy companions in sin, as greedy as thou wert, as unmerciful to the poor, as violent in drawing from others, to the enriching of themselves, can [ D] never learn in all their life time. Full truly do they verify the Scripture, which saith, It is as easy for a Camel to go thorough a needles eye, as for a rich man to enter into the kingdom of God: Well it were with them, if they could learn of thee to cast up their gorge, and to set less by that, which above all things, yea above God himself, though to their own perpetual shame and woe, they have made their delight.

But I must proceed. To ende therefore with laying forth anymore examples: how forcible is that of the woman in the Gospel of S. Luke, who having been (as Zacchaeus had) a woman of notorious life; yet when she saw that her many and great sins were forgiven her, had her unchaste life in such [ E] detestation, that in token thereof, she made her eyes which had allured men to uncleanness, a basen of water to wash Christ's feet, and her hair of her head, which had been abused to the same purpose, (now in token of utter renouncing such ungodliness) a towell to wipe his feet: and yet this detestation is not said to have been shown toward sins, which had not greatly troubled them, but they were those, which had stuck most near them.

Now if these with many other could not allow their sins, which by nature they loved, and by custom they had long lien in, we need not doubt, [ F] but that other, less enticing them were much further from them, and renounced of them: that it may truly be concluded, that the believer in Christ forsaketh his old sins, though they were never so pleasant unto him.

CHAP. 10. Of four sorts of such as hope for salvation; yet renounce not open sins, and outward offenses.

B Vt we need not spend many words about this matter, that the servants of God have, and ought to cast off outward sins. Another thing here is chiefly to be regarded; and this I think good to advertise the Christian reader of: that there are many who seem godly, and are not; that he may take more heed to himself, least he be found of the number of any of them. I refer them all, to four special kinds: the first are gross offenders, whom every vile person which knoweth them to have made greater shows of godliness, then the common sort do (and yet not to be lights in good living) nor such indeed, as they go for, but deceivers; every [ H] vile person (I say) will be ready to laugh them to scorn, and hath reason enough, he thinketh (they being such) to bring them into disgrace. For when such a profane person once hath found out their hypocrisy and hollownes of heart, by open and oft committed evils, he is the further off from all little reverence (which yet he shown to them before) and hath Christian religion it self in meaner account for their cause. I will not deny, but (such is his shame) that if any walk sincerely indeed, and without just cause of rebuke, yet he is little moved at their example, neither greatly reverenceth them, or takes any good by them, but reproacheth them rather. But that is because he hath seen so many, who beside some outward appearance of zeal, [ I] were little more gracious in their lives, or better then himself; and therefore he is hardened to think so of all the rest. Which willful blindness and hardness of heart, though it be too fearful a sign of God's vengeance to him, and that God hath given him over into his own hearts desire; yet in the mean while, this in great part may be justly attributed to the lives of those, who professing godliness, in their deeds denied the same, and were nothing less then they went for. Whose cursed course of living (I mean them which have caused others to fall most dangerously) doth witness and speak fore against them: and they are enemies to their own soul, and nothing the men they go for: and seldom have I seen such to be reclaimed from their evil [ K] custom and course when they have long lien in it, and to be brought to any such change, that in charity, better hope might be conceived of them, but as they lived, so they have died; that little other good could easily be reaped by thee, but this, that such as knew them might beware of them. For when they be so gross in their lives, that for all the appearance of religion, they be justly ill spoken of among the profane: it had been better they had never [ A] made any profession at all: As in that one example of Saul is to be seen, who though he offered sacrifices to the true God; yet did things odious in the eyes of the wicked world, 1. Sam. 22.18. and such as the worst of his servants could not be brought to approve, and join with him in, save that one, even cursed Doeg the Edomite.

To the forementioned sort, if we shall adjoin three other kinds of bad ones, it shall easily appear that there are infinite persons living among good Christians, and of some so accounted of also, at least of themselves; who yet have not renounced open and apparent sins. The first of these three kinds, are the rude & common sort of people: and as ignorant for the most part, as they [ B] are rude & barbarous. They fear no danger, and their own speeches do best bewray them: when they be reproved, their shift & answer is, that their hearts are as good as the best men's, though they cannot talk greatly of religion, nor make no such shows as many can: and as for their lives, they hope they serve God, as Christian people ought; and keep their Church, and have no acquaintance with any which hold false opinions, but have the good will of their neighbors, and if need were, could get the hands of many, for their honesty. Indeed, (they must needs say) they have such evil nature, that they cannot but be angry, when they have occasion offered them; and revile, and revenge when men provoke them: and that some are so evil, that [ C] they can never be in charity with them: and though there be hard agreeing betwixt them and their wives, yet it lasteth not long, though it be often: neither have they many times had their neighbors to set them together, they thank God: and they think the best couples jar sometimes. They give their servants and children liberty to do what they will, and to go where they list, on Sabbaths, and at some other days, as long as they will do their business: and if they hap to curse and ban, or swear, (they say) they were greatly urged to it: and though they do not like this singing of Psalms, and Prayers, and reading in their houses (for they think there is reason in all things) yet they love as well to hear their own man say service, (I speak in [ D] their own phrase) and sometime to hear a good pulpit man too, as the best: They are no common gamsters, they say, but after they leave work, when they have any good company, such as they themselves be, and on the Sunday out of service time. The world being so hard as it is, they are fain (they say) to put away their bad ware for good, and to mixe dross with corn, and to make a lie in commending of that which is evil, or else they cannot live: And if they be told that God will cast such into hell for their evil lives, they hope, they say, in most things, they serve God as well as others; and God have mercy on us, they say, if we should be damned for every such thing: and we repent when we have done: we cannot be saints here: we will set [ E] our good will to God's, and that which we cannot do, we hope Christ hath done for us: and if the hardest should fall out, yet if we may have but one hour to repent us before we die, we trust to do well enough.

These with many more such speeches, which lay open their heart, and estate which they are in, towards God; to every man that can judge, are suitable fully to the course of their lives: and therefore he that judgeth by the Scriptures, will think them far from everlasting life. And yet as gross and brutish as they are, there want not such who should tell them the truth more [ F] plainly, who yet hold thē up with good hope of their salvation, in so dangerous estate as they are in: which they themselves so flatter themselves in, that they had need to be driven from their deceitful hold by all means possible, and not upholden therein: not unlike to them in the Prophet Jeremiah, where he saith, They have healed the sores of my people with gentle words, crying peace, peace, when there is no peace. Alas, the Apostle might ill say, that he, to whom the Lord hath given assured hope of salvation, must renounce ungodliness, of necessity, if a man loaden with such a burden, might yet as one that runneth well, attain to the crown of glory in the Lord's kingdom!

If any marvel what I mean to set down this rabble of evil qualities, it [ G] may please him to understand, that it is the thing which I am to prove, that no such life stuffed with gross iniquities can be that life, which God will accept of: and yet, many thousands think otherwise, and their opinion being most welcome to these, whom I have described, it was most meet that I should by so good occasion, debar such ignorant men, having no good conscience (as much as in me lieth) from such boldness.

Besides, I would wish others (who do not perhaps utter their minds so rudelie and plainly as these, but are more subtle to beguile themselves) to take me as speaking to them, if their lives be corrupted, and defiled with these, and the like offenses; and yet will needs hope and trust for salvation: [ H] for it is to be feared (and therefore I account this watchword not in vain) that many a one will be ready to laugh, when they hear the homeliness of their speeches, who had more need to weep for being so like them in qualities.

But to proceed: There is a third sort, which come yet more near to the godly life, and may seem to have great wrong offered them, if they be not so taken: who because they keep within some civil course of honesty, and are free (some of them especially) from gross offenses, think themselves to be of the best sort of good livers, and scorn to be accused, though their open faults are many: whom though God doth sufficiently brand, when he saith, [ I] That harlots shall enter sooner into his kingdom then they: yet because they take no warning by his word; he doth further bewray them, and set them out in deed to be known, such as he never took pleasure in, by suffering now and then, here and there, in all ages some such to hang and drown themselves, or to die in despair, or other miserable manner, if possibly he might bring some of the rest to repentance. These persuade themselves that they do live godly, and yet by apparent proof of Scripture may see plainly, that they do not so: for of such our Savior speaketh when he saith to his Disciples, Matth. 5.20. Except your righteousness exceed the righteousness of the Scribes and Pharisees, ye cannot enter into the kingdom of heaven. These (it feareth me to utter [ K] it, but that it is God's truth) as far off as they be from God's kingdom, go in sundry points far before the two former sorts, who yet think their estate to be good. Oh therefore how many perish! And yet some of all these three sorts, are sometime pricked in conscience, and sore disquieted in themselves for their sins (which is hardly procured and wrought in the most hearers, no not even by oft and sound teaching) but yet in deed this is only a [ A] slavish terrifying of them, for fear of the punishment: in which fear they do also confess their sin, and that in tears sometime. There may be seen in them also a leaving for the time of some of their old evil qualities, that a man would marvel at them, as John the Baptist did, when he saw the Pharisees resort to his baptism. For this is but external, in some things, and for a season as Herod, who did many things at John his teaching: and as Ephraim in Osee, whose goodness was as the morning dew. In their trouble they seek the Lord, but they seek him not, as they who would find him: for then would they not leave off to seek, until they had found him (as the church did in the Canticles, chap. 3.3.4.) Neither do they regard his ways, when their trouble is ended; as Job speaketh, [ B] describing the hypocrite thus: The hypocrite doth not pray, that is, serve God always: meaning, in one condition of life, as in another: in peace as in trouble. Yea more particularly, whē God smiteth and plagueth them (either by their enemies, diseases, losses, and such like) they covenant religiously with him, that they will never fall from him anymore: but they flatter him with their mouth, and dissemble with their tongue, their heart is not upright with him; neither are they faithful in his covenant. They will sharply tell others of their faults, though they be but small; yea though they be but so in their opinion: as though they could not abide that God should be dishonored: but they themselves will not take a reproof, they hate to be reformed. They are zealous in some things; [ C] but it breaketh out many ways, not to have been true godliness by their inconstant fervency and other passions.

They hear the word of God willingly sometimes, and some of them speak of it with joy, and wonder at the heavenly wisdom of it; but it vanisheth away and fleeteth: whereas if it had been sound, it would have increased and continued, as the herb that taketh root in good ground, becometh fruitful. So they attain to many good gifts of God, whereby one would think sometimes that they were not far from eternal life; but they either bury them in a napkin, and do no good with them, or use them amiss, as Judas did Christ's communion with him, to their own hurt, while they [ D] dare be bolder by means of these good gifts to offend God, then if they had them not.

But if I should reckon up the beadrolles of gross faults which they suffer in themselves, and nourish (yet under the name of infirmities) it should easily appear, to such as have any judgment in the Scriptures, that they cannot be reckoned among the believers, and beloved of the Lord. For howsoever he gather his elect out of all these kinds, yet are none of them to be accounted for his, while they abide and continue so. From these faults therefore let the believers separate themselves.

A fourth sort, and those diverse from these now mentioned may be added, [ E] who, being sore stumbling blocks, and offenses to many, deserve to be reproved with the former: ye shall know them by the description which I set down of them, by rehearsing their particular properties: who if they repent not, will in the end (though I hope better of some of them) prove no better then the rest. Among whom they are to be counted, who seeming to be of the forwarder sort, do yet offend dangerously, and suffer the same blemishes before men, to break forth in countenance, speech, behavior (against such as they mislike, though far better then themselves) which testify [ F] that their hearts are inwardly poisoned in the sight of God: who for their zeal that they have towards the worship of God, do think so well of themselves, that they cannot brook nor abide any other, who differ from them in judgment, about some things; though they have no clear ground in the word of God. And if they be at variance with any (how honest and godly soever) yet cannot afford them a Christian and friendly countenance, nor speak a word to them, without taunting, girding, rating or wounding them, and in their absence deface and defame them very uncharitably, for somewhat which they mislike in them: and yet oft times without any just cause at all. Yea, and some of them being themselves but private men (but put the [ G] case some of them be in the Ministry) and men unlearned, do make it a great piece of their religion, to censure sharply, and descant arrogantly of their betters and superiors: so that it is well known that many of them have turned utterly to become Schismatikes, and others have not been far from them. Which kind of zealous professors, I do the more boldly reprove, because some have thought me a favorer of such: their readiness in receiving the Gospel I have well liked, and as I have been able, furthered it: but this arrogant, bold, and uncharitable spirit of theirs bringing forth such fruit, as I have mentioned (never taught them in any sound Ministry) I utterly mislike, and have done from time to time, since I had any judgment. Who [ H] having been content for some years space, to be taught (as seeing great need thereof) have in a few years, I may say months, outgrown their teachers, (in their own judgments) and have thought almost none of them, good and meet enough, or sufficient for them: and therefore some of them have given themselves (as they say) to grow by their private reading, when they might have been taught also in the public assembly: which some of them refuse to do, especially by the ministry of such as they are exasperated against: and so, for the serving of their own cankered humor, they sin against God in breaking one of the greatest commandments. I give herein a taste of the rest of their qualities of like sort: Is this behavior seeming [ I] Christians?

To whom may be referred these, who go for zealous persons, who live inordinately, without attending upon any honest trade, idle, unprofitable, busy bodies, and counting it godliness to talk of the faults of others; yea and oftentimes speak to please such as are in the company, and this not by unawares, or suddenly, at someone time; but oft, and without any hearty repentance (for then they would amend:) which when they have done, how can they deserve any such name of reverent Christians, or to be so accounted? when they, who will be thought forwarder then other, shall not look also, that they live more without offense then other, but in their dealings one [ K] with another shall be worse then civil men, who have no religion: what a reproach is it to thē? when there shall be contending in words, bitterness, open braules, unseemly crowings one over another, casting one another in the teeth with their infirmities, reporting in all companies what wrongs they have sustained one by another, laughing for joy when they are fallen, whom they mislike; when there shall be froward and currish answers, taking all [ A] things in the worst part, and for no persuasion, remitting anything of their uttermost due, toward such as be in their danger. What reckoning is to be made of their religion? when men will be taken for earnest professors, and yet they shall be found hollow, and double in their dealings, one speech to some, and at some time, but contrary at other times, to other persons; and so be void of plain dealing: so that for commodity, they depart from manifest duty. What are they in respect of that which they do pretend? when they dare yet feed their eyes with unchaste looks, thereby making way to the defiling of their bodies, when they will nourish the occasions thereof, although not so openly, as others do, by company, talk, amorous looks, lascivious and [ B] wanton stage-plays: and to conclude, when they carry about them such other bad qualities, though more subtly covered and secretly hidden in them; let no such please themselves in their serving of God, by praying, hearing the word, or in the best things that are in their lives, for all their hope is but deceiveable; they are grossly guilty of great ungodliness, the which the true Christian hath banished from his life and renounced.

Now if this sort (partly mentioned already, and partly to be mentioned) who (I must needs say for some religious duties which they do) come most near of all other to the godly life (as no doubt they do) do yet fail of it, and have little part in it: I shall not need to show how far others (of what [ C] profession soever they be) are off from it, I mean Papists, the Family of love, which sect are no better then coloured Atheists; or any other such: of whom, as a matter needless, I will now be silent.

For the benefit and good of the offenders whom I have bewrayed, and to gather into a sum, that which I have said of the renouncing of inward and outward evils: this I say, if by any means, I may set before their eyes, and persuade them, how odious their estate is (and I say it in compassion of them) that neither the inward rebellious lusts, which I have spoken of, nor the outward behavior which I have mentioned, is any way or in any manner beseeming the Christian man. But whiles the Lord urgeth this at his [ D] people's hands, that they have no fellowship with such unfruitful works of darkness, but cleanse themselves from all that is evil, both of soul and body: so long shall it be reproachful for all which rejoice in the name of Christians, to be either in their hearts stained with such corruptions, or in their lives defiled with such treacheries. Which being so, is it not to be wondered at, especially, seeing the will of God is so clearly revealed, that this should be so harsh & unsavory a thing; yea & foolish even among such as will be thought zealous, that we should so particularly sift our selves from these, when yet the Lord by the Prophet requireth that this be done again and again, saying, Soph. 1. Fan yourselves, fan yourselves, O nation not worthy to be loved? It is manifest in the [ E] better sort of those forenamed, that in their particular actions, & daily course of their lives, there is small moderation of their affections, and unbridled desires, or watchfulness over them: so that well ordered government is as far off: and therefore rash and indiscreet going about their matters is almost everywhere to be seen, which, beside offense to God and men, bringeth bitter repentance (if any) to themselves.

Bear with me (gentle Reader) though I go far and abide long in them; it may be some shall take more good at the hearing of them, and their hearts [ F] more relent, then ever they could be brought to do at the committing of them. Such frowardness, heartburning, and most sore broils there are one against another, and that for trifles: such earnestness is also in their worldly dealings: and yet deadness of heart, and little courage in matters of the soul: such nimblenes and vnweariednes in the one, and such tediousness and irkesomnes in the other, that all which see their conversation in the one and the other, would guess that the things which they contend about, were matters of life and death, the other very light and of small reckoning: such griping of the poor and needy, in their sales, covenants, and other dealings, especially not forgoing or yielding the least piece of their right (be their necessity [ G] never so great) nor any regard had of their distressed estate, who can think of it without lamentation? Such giving men's selves the bridle in their merry makings (I speak still of such as favor the Gospel) to talk what they will, so as it be not merely impious, how unprofitable soever it be to edifying or hurtful to example, when yet for every idle word men shall give an account: when as also such times of friendly meetings should be used for the gaining of one another to God, or confirming one another in their most holy faith, as also for the provoking to love. Such unquietness in the governors of families, for everything that is not to their liking, as petty losses, and discommodities in house, or without, by neighbors or servants, when yet their own unruly [ H] hearts and impatience do make their losses far greater then they are, and they should have learned to be prepared in the day for the troubles thereof: (I understand this of professed Christians) let such as exceed these in evil, little rejoice in themselves. Such broils and breach of duty betwixt husband and wife, such strife, and oft contentions, that every small occasion of dissenting one from another about anything, must bring peeuishnes, heartburning, strangeness, sowernes; yea and oft times absence from bed & board: so that they must commonly have a day of debating the case before it can be forgotten and digested: who can think, how common it is, without deep bewailing it? And where more agreement is betwixt couples, yet to mark [ I] how little one is the better for the other, to Godward in knowledge, faith, amendment, meekness, patience, by reading, praying, communing together, and watching over one another, for their mutual good (which yet they should do to others) and therein be helps each to other, as well as in things of this life: to mark, I say, how little good is done betwixt them, is it not worthily to be complained of? And yet of these two things the latter is thought needless to be urged, as though weightier matters were in hand always: the former is defended, that sometime jars must needs be, and it cannot be otherwise, and therefore not to be spoken against.

Again, in such as receive the Gospel with good liking: how doth the [ K] pride of life (I mean iolitie in earthly things) bear sway in them, the fittest bane of many other to poison them? What resting of themselves is there in the commodities, pleasures, preferments of this life (which yet they may lose ere tomorrow) in ease and prosperity, in wife, children, friends (great benefits no doubt) and in that which they have? and in the sumptuous apparelling of themselves, thinking themselves thereby, to be others then they [ A] are; and therein not only to impoverish themselves, but in all outlandish and monstrous manner to disguise themselves, thinking that others admire them as greatly, as they do themselves: how do they fill their hearts with these, and please themselves therein, I say not till they displease God, but till they are eaten up of the love of them; yea and their religion so quailed and cooled in them, that ye may easily see, that they love darkness more then light, and pleasures more then God, howsoever they hold still with the Gospel, least their iniquity should be too manifest to them? I may say, as many have confessed, and I hope by this, and such like remembrance, some other will be admonished to remember, consider, and confess, that they have so offended in [ B] some of these, that their consciences have accused them, that the life thus led is not the life which God requireth, nor these are not the works which faith affordeth: neither is this a denying of themselves, to give all to themselves, which heart wisheth, or eye lusteth after: neither is this to take up their cross daily, that is, receive meekly the troubles which God sendeth them, without which yet, they cannot follow Christ, nor be his disciples.

What should I speak of them, who although they will boldly affirm, that they will not bear with the sin of any, (no not their own children) to offend God for their sakes; yet will take part with them having done wickedly, and bolster them up, when they should be punished, though it be to [ C] the offense of many? What grievous eye sores are they to many, who suffer such as are under their government, not only to run after their pleasures at such times as they should serve God, and neither teach them their selves, nor bring them where they may be taught, but also are privy to their stealing of their neighbors commodities: yea, bear their saucines, stoutness, and malepartnes, and annoy other with such intolerable burdens, until they be check mate with the most ancient elders; and at last, come to a fearful ende themselves, and kill their parents with sorrow and grief? But alas, what ende is there of complaining, (I say again, not of irreligious, profane and blockish men, but of such as look verily to be saved) if I should [ D] not pluck my pen from paper? For I have said nothing of the hollownes in friendship among Christians, as they are accounted: how their love is mixed with much dissimulation in word only, not in heart and in deed: and how hardly credit may be given to their fair words, or countenances? But as for fashion they were shown; so according to the fashion of the world, they are changed into another affection, then they promised: I have not mentioned many of the strong corruptions and rank rebellions breaking out in some Christians, and those of no common hope among their brethren.

I have scarcelie mentioned this, what deadly suspicions and hard conceiuings they have of many, better men then themselves; how imperiously they [ E] judge, and maisterlike they censure them, whom they are not worthy to live with: when yet it is given us in charge, that we be not many masters: yea, and these faults are committed many times, when no occasion is given; which maketh their sin the greater: and if there were any, yet meekness and lenity, which should be in all reprouers, might easily remove them, whereas froward and uncharitable condemning doth no good. A poison which dwelleth; as I have said, most principally in the Schismatikes of our time, and such as have leaned that way: who if they had not deceived themselves, in [ F] thinking themselves the most zealous of others, they should have alaide the bitterness of their stomachs with humility and love, whatsoever they think of themselves. But here an ende of these things.

CHAP. II. Of certain objections raised from the former doctrine, and answers thereto: as why we should put differences betwixt men: and whether the godly may fall reproachfully, and what infirmities they may have. [ G]

B Vt me thinks I hear some objecting thus: what? are all damned, and out of the estate of grace, which commit any of these sins? And may not many of these offenders notwithstanding their faults, be the children of God? And if men commit such faults, do they not (think we) repent afterwards? (I say, if they do, that objection is answered) Also they say, they cannot abide that such differences should be made of men. And have the godly, whom ye shoale out of others, no faults, but are they without infirmities? are they so pure, that they live not as other [ H] men? and do not their lives gather up the common sins of the time, as holy as they be? and do they not lie in them also for a season, as well as they who are not thought so holy? Which if it be so, why should we have such differences of men? why should one be shoaled from the other? I answer, as for differences of men they are put, by the Lord himself, both in name, conversation, and reward: to the Thessalonians, he saith: The Lord shall recompense tribulation to them which trouble his: but to those which are troubled, peace and rest: and the end of the Ministry is to shoale God's elect and beloved ones from the world, and to bring them to his sheepfold.

As concerning infirmities, it is defended by no Christian, that the most [ I] godly which live here, are void of them, but rather confess that they be burdened sore with the weight of them: and so may they be, although these foul evils be not common with them, nor long lien in of them, which I have spoken of; of whose infirmities I will say more, when I have satisfied in some sort these objections.

Therefore where it is demanded, if they be not partakers of the same sins, that other men are; I deny not, but that it is possible for them in some sort, and for a time, to be carried after the stream of the evil example of so many, which are in the world so common, and almost universal: for the best live, where Satan's throne is, (even as the Israelites and the Egyptians dwelt [ K] together:) whose unsavory and stinking breath, what marvel were it, if the whole and sound should be infected with it? And further, as they may possibly have their part in the sins of the ungodly; so I deny not, (if God bear not the greater authority with them, and be not the more regarded of them) but that they may also lie still in the same loathsomeness for a season, though smallie to their comfort. This to be true, both lamentable examples [ A] of the Scripture do show in Noah, Lot, David, and Peter: and woeful experience among us in all ages do testify. But what then? Are they therefore given over of the Lord to lie and abide in them, and being washed to wallow again in the mire?

And as I deny not but that it may be possible, and is too clear by woeful experience, that the best may be snared with the sins of others; so yet, I say, that when they fall, it appeareth plainly, that it was the subtle malice of the devil, watching his opportunity so narrowly, that he deceived them, rather then that they were given over like wicked men; to lie therein, and to add sin to sin without combat and conflict, as though they had made a league [ B] with sin, and were without God in the world, as the other be. And the rather I say this, because when they have been awaked, and come to themselves again, they are so strangely amazed at their offense, and so tremble to think what they have done, and can have no peace within themselves until they return: and that after they have got out, they are made more wary and vigilant against the like another time: the which of the wicked cannot be said, in any of their repentings, till God change their hearts in deed, although in sudden, and rash fear they may be flighted, till it vanish away again like smoke, and so come to nothing.

Last of all, when have they fallen dangerouslie, who had so well begun? [ C] Hath it been, while and when they have held on in their course of Christian duty? Have they been violentlie carried from the platform and direction of a godly life, whether they would or no, as not knowing what they did? or how they were brought to it? Yea rather, have they not at such times given themselves the bridle, and suffered their minds to run too far, after that which they took pleasure in, and offended by? And have they wisely avoided the occasions of such mischief and danger at such times, as they usually were wont? Neither object here, that a man cannot be at all times watchful: and the wisest shall or may be sometimes overcome? I answer: were they wary, but as they have been usually, [ D] in which times they were preserved from such reproachful falls? For if it were so with them, they could not thus offend: but if they have been weary of God's governing of them, and have thought long till they have gotten more liberty to the flesh; and to be at their own hand with the world, and to count stolen waters sweet: it is no marvel though they have smarted with Dinah, for ranging and seeking to have their will amiss: for if his own children provoke him, he must punish even their sins with the rod, and their offenses with the scourge, till they return and say, we have sinned.

God hath promised to keep us in all our ways, wherein he appointeth us to [ E] walk, and whiles our minds are leading us thither, we are in no danger, and he hath promised us strength to walk in them. But if we will run out of our bounds, with Shemeia, where our own hearts tell us that we are in danger, is it any wonder, if afterwards it take hold of us? And was it not thus with that dear servant of God, whom the Scripture commendeth by this title, that he was a man according to God's mind? that when that one time befell, (more to his reproach, then all other) he was found to give himself the bridle of unlawful liberty, and to shaking off the secret reign of holy fear, more [ F] then usually he did. And who denieth but that in such a case, if they refuse to stand upon their watch, they may become like other men? but yet for all that, is there great difference betwixt the one and the other, as hath been said: the one offending in that sort, seldom, neither then long lying therein: the other making it his practice to break out, one way or other. And therefore we must know, that when we have obtained once to believe, and thereby to have our poisoned hearts purged and made clean, as it is the greatest of all other benefits; so it is and may be kept, by such means as God hath provided, and not lost anymore, but confirmed and continued in the fear of God. But then, as we be one with Christ, and partakers of him, and as branches [ G] of a vine, which suck our sap and draw our spiritual strength and nourishment from him: so it is required of us (and we willingly yield to it) that we hold fast the beginning of our abiding in him, that is, our faith, unto the end, and that we take heed that there be not at any time in us an evil and corrupt heart, which will make us fall from the living God, to our own deceitful imaginations and desires, and so to fall dangerously, and to purchase heaviness thereby, our bellies full.

And this let everyone endeavor to do, and he shall see himself so strongly fenced, that through God's blessing, which faileth not in such a case, he shall be free from the diet of the careless livers (who are every while shaken) because [ H] they who walk uprightly, walk safely: but he that perverteth his ways, God will find him out, Prover. 10.9. For whereas many of God's beloved ones procure sore wounds in their lives, and anguish thereby, it is but the fruit of their own labors, who will not be held within holy compass, but plead for some unlawful liberty, and count it strictness more then needeth (by hearkening too much to the unruly flesh) to tie themselves to any certain directing of themselves in his service, (when yet his service is perfect freedom) whose evils I defend not: but yet I say, as I have said, if they be his, they shall rise and repent with Peter, if they have fallen with him, when yet the wicked shall lie still and wax worse. [ I]

But ye demand, and would needs have me answer, whether I can warrant such as fear God, that they shall never fall into some reproachful and dangerous evil, as other men do, as well as they may break out some other ways. If I might answer a wise and sober demander, I would not refuse to speak my mind; although it may in part be gathered by that which I have said already: unto such a one therefore I say (for if any other see his own practice not to agree with my answer, let him impute it to his own sin rather then to my rashness) I say therefore, seeing rare and dear servants of God have fallen thus into shameful sins, it may seem scarce possible for the best in these latter times, being far inferior to some of them in grace, [ K] to be free from the like fearful falls. But yet we must know, that some other of his good people God hath preserved from that kind of shameful sins and stains, as Enoch, Abraham, Caleb, Joshua, with many others: and therefore it may of us be hoped for, especially seeing it is no other thing then we are commanded to have special regard and care of: that is, to live without just reproach in the midst of a crooked generation and unstained. Saint Peter saith, [ A] If ye have these things, ye shall never fall: that is, dangerously, to take any great hurt thereby.

Therefore by these, and such other persuasions, we ought to be encouraged; for to us there is good hope to obtain grace hereunto. But seeing all God's children cannot alike be persuaded, that they ought to give all diligence hereunto ; even that they may be unrebukable amongst men, as Paul did, and so taught other to do; but think it impossible to live so constantly, but that they shall sometime break out dangerously: Therefore such must be taught wisdom by experience, and some of them being more proud then others, must have their pride humbled, and healed by such medicines: for grievous [ B] falls are physic for pride; and many who have some grace, but not the grace which is sufficient for them, are dangerously proud, because they have not fallen shamefully, that is, into some odious crime: and yet they have fallen shamefully (if they could see it) in that they are dangerously proud: If God therefore seeth it meet to abate their pride thereby, they may possibly fall after such a manner. Or if it be for the more manifesting of his glory in forgiving them so great a trespass, they may also fall dangerously.

This doth our merciful father see expedient oftentimes, as both in Peter and David it came to pass, as also in others: who doubtless loved the Lord, more then some others of his faithful people, which never fell in that manner [ C] (as Peters answer, and David's Psalms do clearly testify) yea, and such loved him the more, Luk. 7.47. even for that very cause, seeing they obtained mercy against so great sins of theirs, and fearful iniquity.

Yea and to add a third end, God is highly magnified by others, which know and see this, that he hath forgiven so great offenses, in such as have fallen grievously: who otherwise beholding the heavenly course of such excellent servants of his, how holy and sincere it was (save in some such offense) should have been utterly discouraged, yea and like to have despaired of their own good estate: and the rather for the high opinion that they conceived of them, if they had not seen or heard of these their falls. For these [ D] causes therefore the Lord may, and often hath, let some of his dear servants fall dangerously: first, for the humbling of them: and secondly, for that they may see his exceeding bountifulness in pardoning so great sins; that they may love him the more: and thirdly, that others far weaker then they, yet faithful, may be encouraged to believe that their sins shall be pardoned, and their weak service accepted of him; for as much as they have seen that God hath pardoned great offenses in some, otherwise far more excellent then they: which if they were not persuaded of, should be discouraged much, because of the great graces and gifts in them, far exceeding those which are in themselves.

[ E] And otherwise, or in other respects, they need not fear that God taketh any pleasure to cast them down, who desire to stand (when his property is rather to raise up them that are fallen: ) or that he seeketh every advantage, against their infirmities, who doth not look straitly what is done amiss of them; but help their weakness, supply their wants, and deliver them from such dangers, as they fear, so far as it is expedient; or else make them able to bear them. For proof whereof, they may remember, how he kept them, when they had small skill or ability to keep themselves, after that they first embraced [ F] his promises: will he not much more keep them safe, now they have experience of his kindness, and the power of Christ working in them? Nay, that which is more, when they were his enemies, he gave his son to die for them: and now they are reconciled unto him, and approved of him, as his beloved ones, shall they not much more be preserved (by his living in glory) from the fearful judgments, which in his wrath he executeth against the ungodly of the world?

Therefore if thou beest grounded and established in faith, and holdest fast the beginning of thine ingrafting into Christ, be of good comfort, thy greatest danger is past: for can he that loveth thee dearly, mean hardly against thee? [ G] Is there with him yea and nay, with whom there is no shadow of change? The Lord witnessing to that which I say, with reverence and thankfulness believe it: either thou shalt not fall reproachfully; or if thou doest, it shall be thus, as I have said, even so as it shall turn to thy good: and it need to be to thy great good, which cannot be without the great offense of so many as shall know it. For though such as shall perish may turn this which I say, to their own great hurt, as they do the Scriptures also (seeing to the unclean all things are unclean: ) yet if thou shouldest slide, the Lord would hold thee up, and make thee stand more constantly after. The world seeth no whit of this, but counteth it all arrogancy, boasting, and falsehood, because indeed they believe no more then they [ H] see, or then their reason and fleshly wisdom can pry into; which is an utter enemy to this heavenly truth: but ô faith, what precious secrets art thou able to reveal to us of God's mind and will? and how safe is he (yea in this dangerous wilderness of the world) in whom thou dwellest, seeing the Lord hath said: This is the victory that overcometh the world, even our faith?

And this for answer to these objections: Now as I have promised, I will shut up this part of Christianity, concerning the renouncing of inward and outward evils, concluding what infirmities the godly shall be subject unto: which shall both sufficiently prove, that they count not themselves without sin, as they are charged by many: yet for all this, that they are not companions [ I] with the ungodly in harbouring and nourishing these worldly lusts and ungodliness, which I have spoken of. The less shall need to be said of this, seeing it may, and that not obscurely, be gathered, by that which hath been set down: both that they do not (with the Puritans) dream of any such perfection, but that when they have done all, they are unprofitable servants, and say with the Apostle: Oh wretched men that we are! and also, further then they are glad to be ruled by God, they fear the same falls that others do. But because they are not all spiritual, that is, spiritually minded wholly and altogether, as they are not wholly flesh, that is, corrupt, but both these contraries fighting together (as the Apostle saith) one against the other, are in their [ K] souls: therefore it cometh to pass, that they are subject through this concupiscence and infection which is in their flesh, both to the devils suggestions, and delusions of the world, and they may be carried after diverse and strange lusts, and to commit outward sins one after another further forth, then by the grace of God's spirit their corruption be bridled, held back, and subdued. But if that grace be quenched or quailed, then evil desires are [ A] kindled, and gather strength to bring forth fruit accordingly.

And this may be, yea and no doubt is, the estate of the many of God's servants: such especially, as for want of good experience, and acquaintance in the Christian life, and battle, are more easily deceived, and beguiled then others are. And hereof it is, that many have been overtaken, and oft do slide, and fall dangerously, and are carried from keeping a good conscience, and from well doing: And diverse commit those sins which they had long abstained from, hoping that they should never have fallen into them anymore: But what then? Are they therefore like to the sundry sorts of the former wicked ones, of whom I spake before? No, nothing less: for either they are [ B] wary and watchful against them, before hand, least they should fall; and it is their greatest care, that they may not fall into them: or when they see how they have been overcome, and deceived, they lay it to heart by and by, bewail it, and are much humbled to see how they have been circumvented, and cannot be quiet, whiles they seeing God offended, are not reconciled to him again. And on the contrary, if they prevail over their sins, and hold under their affections, and keep their consciences excusing them, that so they may walk with God and abide in his favor; then are they more joyful then they, who have all that their hearts can wish. And although all have not the like knowledge, how to do and go about it; yet it is the earnest [ C] desire of their heart to have it so: In token whereof, even the weakest which are new borne, are heavy and cannot be comforted, for that they see continually how they have displeased God.

And to this purpose I might say much more, whereby all that can judge, may see, that these sins are of infirmity committed by them: and that they are hailed and drawn to do such things, as in no wise they would, when they are come to themselves, and when the spirit of God overruleth and subdueth their loose and ranging affections: neither would they have been carried after them, even then when they were hailed to the committing of them, but that they were weak to perform that, which fain they would have [ D] done. I say, who doth not see, that these men sin not like the other, but in such wise as the best, and dearest of God's children in all ages have done, who never fully satisfied themselves (no not the best of them) in that which they did.

And this is properly sin of infirmity, when partly of knowledge, but more through frailty, an offense is wrought to the displeasing of God: and when of such an one it is committed, as because he hath his heart sanctified, would not do it: and yet because the power of corruption at that time is greater in him, then the strength of grace, therefore he was overcome of it, and forced to yield to it.

[ E] But I demand whether any such combat or conflict be found in the ungodly, & workers of iniquity, in them of whom I have before spoken. Have they fear before the sin committed, least they should fall into it? But by what sign do they prove it, and by what reason can they persuade it? who neither watch against it, neither have their hearts out of love with it: nay they are so far from striving against it, that they are set on fire to commit it, and would hate him deadly, which should earnestly dissuade, much more withhold them from the committing of it: or do they after the committing [ F] of it, bewail it for that God was offended thereby, and for their unkindness against his majesty, and for his dishonor thereby? It may be for fear of hell, and damnation, if they be nearly urged, and least it should come to light, and so bring reproach and punishment upon them; They may bow themselves like a bulrush for a season. Which kind of men (that I may prove it to be true, which I say of them) when that pange and qualme is over, are not only merry and quiet again, when yet they have no word of comfort from God, but are ready to the like sin again; yea and many of them commit it again indeed a little while after.

But will any call this, wholesome and Godly sorrow which bringeth repentance? [ G] Alas! it is as far from it, as is the East from the West. Neither have they any strife or combat before, or after the committing of sin, as distracted in themselves for that, which they have done; or fearful, least they should commit the evil which they go about, further then this, that their conscience may secretly tell them it is evil: but they repel it, and will in no wise hear the same: And therefore they sin not, as God's children do; that is, by infirmity. And thus much for answer to the former questions: And of the first part of godliness also of the life of the believer, this be said.

CHAP. 12. Of the keeping of the heart once purged, in it good plight afterward.

N Ow I having shown how God maketh the heart new, and changeth it, before it be fit to be employed in well doing, and in bringing forth fruits of amendment; and also how it being changed, renounceth evil both inward and outward: we must know how to keep it in good plight afterward; that so we may be able from time to time, to continue [ I] that course which by the first change was begun, and so to do any such duties as we are bound to perform: which otherwise cannot be. For as vessels, which have been unsavory, are not only once seasoned, but kept sweet afterwards, that they may be fit for use; and as men use to purge their springs from that which might stop them: so are our hearts to be preserved in the same sort, that they become not bitter and corrupt, as of themselves naturally they are prone to be. For the best have need of this help whiles they carry flesh about them, therefore much more young beginners. It is the Lord's commandment, that when our hearts are once cleansed, we should keep them so with all diligence, that is, watch, try, and purge them from all defilements, [ K] whereby they are wont to be tainted, and poisoned. We must watch them, least we should, for want thereof, be deceived with the baits of sin: we must examine and try them, seeing no man can watch so carefully, but that much evil will creep in: and we must purge out that filthy dross of concupiscence which we find by examining, that it set not our will on fire to satisfy, and perform the desires thereof.

[ A] And the man of God, who was best acquainted with the heart among many thousands, both how evil it is, and how it is in the best manner to be looked unto and preserved, he hath taught the same: that the servant of God, who hath by his mercy his former life purged by the forgiveness of his sins, must keep it from new infections hereafter, by taking heed, and looking to the same, according to God's word.

This is plain to them that have experience in the Christian life, that men walking among so many snares of the devil, baits of the world, and meeting with so infinite rebellions, and lusts of their own hearts, as cannot be expressed, but as we find them out by observing them, are not without [ B] continual danger and hurt, if they be not acquainted with this holy watch and ward, that their knowledge may be as a light to them in this dark world, and their provident care as a preservative from the infection of sin, which in all their dealings will meet with them: yea and (that I say nothing of them, who are without Christ in it) even the believers themselves (I mean) do find much annoyance, and discomfort in their lives, which neither they needed to fear, neither should find, if this counsel of the Prophet were precious to them.

And to this end, that they who have their hearts thus cleansed, as I have said, may continue them so still, they must know that it is no idle occupation thus [ C] to do: but they must be content and glad to wean their hearts from many unprofitable, and wandering thoughts and desires, which hold them here below, and with the which others are carried away, as with a whirlwind: and to season them with holy and heavenly meditations, as namely, of God's goodness, of their own frailties, and of their duties; that by the help of these, they may the better contain themselves within their bounds, and break not forth into dangerous evils. These are especial helps for the well ordering of their hearts still, who have at any time brought them in order already: this being added, that their reading privately, their hearing publicly, with their oft and earnest prayers, and Christian conferences be wisely, [ D] and at due times adjoined hereunto: of the which here is no fit place to give any rules more particularly, because I have appointed to direct men how to use these, when I shall come to speak of the helps and means which are to be used for the well governing of their hearts and lives, in the next treatise.

And thus the heart being renewed and kept, it is easy to renounce evil, which otherwise is impossible: for everyone that listeth may see, both by Scripture, Psalm. 32.4, 5, 6. Hebr. 10.38. and by experience (notwithstanding our affections are strong, unruly, and most hardly subdued) with what ease we may renounce and forsake them, and have power over our will and appetites, [ E] when our hearts be thus renewed and kept mastered: That is to say, when first they are purged, and our corrupt nature changed into a better by believing the forgiveness of our sins, and a partaking of the graces of Christ, and after, watched over and observed that they continue so: who doth not see that the stubbornnest & wilfullest heart which hath most rebelled against good instruction and reformation, yet when it is thus looked unto, will be tamed? And to speak more particularly (for the weak Christians sake) when a man hath once felt damnation, the just reward of such a course; and on the [ F] other side full deliverance from the same to be freely given him of God: and thus hath his heart humbly turned towards God again to love, and delight in him: who doth not see (I say) that such a man daily having in remembrance this unspeakable kindness of God towards him, and the woeful estate that he was in otherwise; that he will be loath to displease this his so gracious God? Who doth not see, but that his heart also having sustained so many checks from God, for the disorders of it, and accusations, for the manifold evils of it, and that he weaning it daily from the old lusts thereof, and seasoning it with grace by faith received daily, which vanquisheth them, and inuring it with the helps that may nourish it from time to time; but that it shall [ G] with great ease serve God in this life, and have nothing the toil and labor that others have, in the going about any good duty, or resisting any sin? Let men say what they will, it is the evil governing of the heart, and letting it loose to folly, wanderings, and needless phantasies, that causeth it to be surfeited with all manner of iniquity; and the most know not their hearts how deceitful, corrupt, and unholy they be: I speak not only of the wicked of the world, as the reader may see, I am fain often to put him in mind, but even of those whom God hath separated from the profane sort to serve him. And although, according to that which they know of the will of God, they have some care to avoid offenses; yet do not many of them seek, nor [ H] set themselves to know that which they might, of God, nor of their own duties: neither to grow forward in many good things, as they might do, believing assuredly that God will supply their wants, and help their infirmities, as he would they should; but rather do many things to the great offense of others, and all for that they are so little acquainted with their hearts (which (in many) are tuchie, froward, willful, worldly in a dangerous manner) nor with God's mind and will: by means whereof, some maintain dangerous opinions: As that the law, in no wise, is to be preached; that Papists and Protestants disagreeing in fundamental points of religion, may yet agree together, and be saved, and such like. Many also wax secure and slothful, and [ I] that in no common sort, and otherwise blemished dangerously more then with common frailties: and are not, for the most part, roused up, but by some of God's sharp chastisements, as in taking away their dear friends from them: afflicting their own bodies with some sore sickness, diease, and fear of death, their minds with darkness and ignorance, fear of God's wrath and heaviness, which they thought sometime should never have taken hold of them. The use of the which being learned by the word, they are much checked and humbled to remember their boldness, pride, and other faults: and somewhat quickened by a lively hope, that God will again be entreated: also their hearts be brought to stoop and bow to the will of God, more [ K] meekly and readily, and not so stiffly to stand in their own conceit, as before they did. After this manner, God is forced to call back many of his: but had it not been better for them, without these sharp corrections, to have made it their meat and drink before, to please him in all things? But thus, their hearts being enlarged and enlightened, they see themselves readily to withstand sundry temptations, which before they did so hardly resist and [ A] gainsay, that they found it a continual irkesomnes and toil to go about it: or (that which was worse) through hardening of their hearts, they would not see them at all, which was a sore blemish unto them.

Now these and such like, will any say, outstrayings in them, till God by chastisements call them back again, that they be not the fruits of an ill ordered heart? even as I said before, it is the ill governing of the heart, that causeth such excrements to come from it, and such disguising of the person, in whom it breaketh out so offensively; the which therefore had need to be looked unto with all holy and religious care: which is the point now in hand. And although it be the exceeding favor of God, to correct such [ B] faults in his children, and to purge them out and amend them by some fatherly afflictions, rather then they should remain to the utter ruin of the persons: yet had it not been much better, that they should never have given occasion thereof? and that they had been careful to keep themselves within compass, as some other of their brethren do? Who though they be not (no not the best of others) exempt from the common frailties of God's elect, yet do they so labor to espy, hinder, and hold their corruptions under, in secret sifting them, and suing unto God with groans and requests; that they break not forth openly to the just offense of others, at least rarely: so that it may be seen, they keep their hearts with all observation and diligence, more [ C] then the other do.

And yet for all that hath been said, I deny not, but that the dearest children of God may possibly, nay easily, as we have seen, and are at sometime holden under this bondage by Satan's subtlety, some more then others: so that for a time they shall be more drowned in the love of earthly things, or be carried away by those which are sinful, then obtain a delight in heavenly. But by the spiritual armor of Christians, if they be once well exercised in it, they may and do thus far prevail, that they recover themselves again, and get superiority over their hearts, and find and feel that God is chief, and all in all with them, to delight and joy in him (as I do not see [ D] why it should be otherwise with any such as have truly tasted how good the Lord is ) and then they shall cut off numbers of such earthly and noisome pleasures, as they were wont to solace themselves with amiss, before they considered more advisedly of it. But will any gather, that I do make so light a matter of sin (whiles I thus speak) as though I thought, it might be shaken off as a burre hanging on our garment; which the holy Ghost saith, cleaveth fast to us, and is ever about us? For I know sin is raging, and the devil is strong as a lion in his suggestions and assaults, and hardly gainsaid, showing himself as an Angel of light, and we seelie to discern, and weak to resist: yet this I must say, that the mighty Lion of the tribe of Judah is stronger, and [ E] Christ giveth wisdom to find out his subtleties: and greater is the spirit of God which is in us, if we confidently believe and trust thereto, then the sin which deceiveth and enticeth us to the same.

But we have not this grace (ye will say) and therefore what is it to us? we have had it (I say again, so many as I speak of) and have been taught, and have a promise to overcome by faith: and therefore we may do so still: and that better and better every day, the more experience we have. And although, I grant that these things are hard to such as are not thoroughly seasoned [ F] with the knowledge of this doctrine, nor instructed oft, and made familiarly acquainted with the will and loving kindness of God (whose case is much to be pitied, and their growings cannot be great) yet it is most certain, that where these things are often taught, and understood, it shall go far better with them then with others. And they shall with ease get victory over their special corruptions, as sloth, distrust, and such like: where as they, who are not acquainted and seasoned with them, shall not have experience of God's power in helping them to overcome the same; but be servants unto them, which they might otherwise have maistered. Examples hereof, as we have many; so that of David doth declare it, when he was constrained to cry out of [ G] it, saying: Against thee (O Lord) I offended, and did this great evil: as if he shoull have said; my sin had never broke out openly in the sight of men, if I had not let loose my heart first, in the sight of God.

Such government therefore, as every of God's servants according to the measure of their knowledge, may have over their hearts, I wish might be kept and continued: which doubtless, although it overcome not all temptations; yet should it weaken them very much, and diminish their strength, so that the cursed fruits of them should not so easily, nor so often break fourth to annoy them. The good treasury of the heart if it were carefully kept, would bring forth better things. If ye ask what; my meaning is, not, that only in [ H] the exercises of religion, as prayer, reading and hearing, we should have help and furtherance thereby, to worship God fervently (which commodity were not small) but in our common actions, affairs, and business, we should reap the benefit thereof. For though it be no common thing to be found in the world; yet if men had a continual care over their hearts, to keep them well ordered, they should show it in their talk and dealings: at the market, in their buyings and sellings, in their families, and among their neighbors, as well as among strangers, and in all things about which they may lawfully be occupied. In all these, I say, men should behave themselves plainly and simply; justly, peaceably, patiently, meekly, kindly, gently, [ I] faithfully, temperatly, and humbly, (of what state and degree so ever they be, and yet without any disgrace to them; nay the greatest honor and credit) yea and mercifully also, as occasion should be offered: which (I think) if they were found in Christians (as, where else are they to be looked for?) they would no less joy the hearts of them who should behold them, then adorn and beautify them, who should be patterns of them. And who can say otherwise, but that it were a little heaven, to deal with, and live among such? Even as we see it is a piece of hell, to dwell with them that are of the contrary disposition: As Jacob must have been constrained to abide with Esau, and as God's people in their captivity, did with the Edomits. God of [ K] his singular love (I confess) restraineth many from the excess of evil, that they would otherwise do: seeing otherwise, none could be able to live by them: But whereas some are thus bridled by good laws, and some for shame and vain glory, do depart from much iniquity; and thus patch up a kind of life among men: yet know they, that without religion (that is, a fear of breaking out of Christian bounds) which only is to be found in an [ A] heart well governed) they shall never please God, nor have favor nor approbation, no not even of common men. But of this we may complain and cry out, till we have worn our tongues to the stump, without redress. For the fowl stains, and shameful blots which are contrary to the forementioned virtues, are still usual (as they have been) almost everywhere, both in many of the ministry and people, and so will be; as though godliness were tied to the Church walls, and to the pulpit. And for a further illustration and proof of the benefit of the well guiding of the heart, this I have said.

Thus we may see that the heart being well ordered, will neither suffer the [ B] affections to stray far, nor willingly harbor evil lusts: and though they may creep in by stealth; yet by examination, we shall find out many of them, and shall be ready, when they are found, to purge them out, and expel them also, before they shall (being so nestled in us) be able to poison our lives. Oh gain invaluable! for who can say less of it? that by the benefit of a well ordered heart, we may conquer many dangerous sins, which others (for want of it) do usually commit, with shame and much sorrow accompanying them. Now when we see the fruit of this well seasoning and keeping of our hearts, in frame, what should be in more account with us? yea, what should hinder it from being so? or what should we think more [ C] needful to be done, then the laboring for it, when we see it so great a treasure; and such fearful bondage for want of it, to come upon us? But, alas, this looking to our hearts by fits, now and then, when the good mood taketh us, as it is too common, so it is most dangerous; and suffereth not Christians to see, much less to enjoy one half of the sweetenes, which God bequeatheth to them: I mean, if we govern and look to them, but as men in the world commonly look to their outward serving of God: that is, to pray when night cometh, go to the Church when the Sabbath cometh, to fast when Lent cometh, and repent when death cometh. And so the wisdom of the flesh counselleth us to look to our hearts sometime: [ D] but that we resolve and arm our selves that the heart be thus looked to in all that we do (as frailty will permit) and care had over it, that it follow the light of knowledge going before it, oh that is thought too heavy a burden, and an estate too uncomfortable! To rejoice always, to pray continually, in all things to be thankful: as the Apostle commandeth, 1. Ephes. 5.16. Day and night to be meditating on the word of God, and the variety of the infinite good things contained in it, and aiming at it, as at a mark, how we may walk after it: oh that is counted tediousness, and bondage intolerable! And yet none of all these precepts can be understood of the outward actions of our life, the ear, and tongue cannot do these things always: but the heart may meditate, [ E] rejoice, praise, and pray at all seasons, and upon all occasions, if once it hath gotten a pleasure in them, for it shall never want occasion. And if we can obtain to have God in our remembrance more usually then we were wont, or then others desire to do, and spend our thoughts and set our delight on him: shall we think anything too good for him? should we not constantly take up our hearts in heavenly cogitations, as we are willed, Col. 3.2. when we see, that all other are but vanity and vexation of spirit? If it pleaseth him to ask our hearts, as he doth, when he saith, My son give me [ F] thine heart: should we not think our selves happy that he will take anything at our hands, when David being a King, wished that he had anything that would please him? This taking up of our delight in the looking to our hearts, as we are able, should the more be sought after of us, if it were but for this cause, that if we have not rule over them in our common actions thorough our life, we cannot have them at commandment in the chief services of God. And from hence it is, that Christians of good hope, do complain, and that oftentimes with bitterness, that their hearts are so swarming usually with vain thoughts, even whiles they are in hearing and praying: the reason is, because at other times they are usually so occupied throughout [ G] the day, feeding upon their delights, that God is almost wholly out of their remembrance, especially to direct and lead their hearts: and therefore also their actions, and speeches are much offensive in lightness, rashness, and vnreuerence: The which being common with them in the daily course of their life, they cannot possibly have them otherwise at hearing or praying. All which yet are contrarily done, when the strength of concupiscence, I mean, the corruption of the heart ( which is without measure evil ) is mortified and asswaged first; and then still subdued after and restrained, and daily seasoned with good meditations, and watched over, that it may be kept clean, and fit to duty. [ H]

And thus I conclude; that the only way to curb up, and hold in our intemperate lusts, and evil desires, that they break not out into further ungodliness, is, that our hearts be first purified through believing that our sins are forgiven us, and we made partakers of Christ his grace; and so our consciences appeased: and that they be continued in the same good order afterwards.

And they, who will not see and follow after this, but think to abstain from sinful temptations, and serve God in an honest and godly life, howsoever the heart be little looked after, shall reap a sleight fruit of their travail; neither lead the life which is approved of God (as hath been said) nor find the [ I] comfort which they imagine they shall have, at leastwise which they hear, to be granted by the Lord. But it cometh to pass, as it is written, that as they serve him, so he serveth them: for as they serve not God in heart, and deed, but in word; so their peace is not in heart and deed, but in word: their joy, not in soul, but in countenance: a false comfort (and that appeareth in time of need) as they gave to him a false worship. It is profitable for us to weigh this: for such as cry out of us, as of Precisians, for teaching and urging this, do prove, to their cost and shame oftentimes, that they had been happy if they could have received this our doctrine, howsoever they reproach and speak ill of our living. Who should not have branded themselves with [ K] sins, that they could never after wear out the stain of them anymore; if they had been as the strictest Precisians before.

It hath been shown, how the heart being kept pure and clean, the unruly desires and appetites which arise from thence, shall be kept under in us, and the power of them shaken and weakened: this is thus to be understood: that even as, if our hearts were altogether pure, all our thoughts and desires [ A] should be altogether holy, and none of them unclean: so our hearts being purified and cleansed, but vnperfectlie, and in part, our desires therefore cannot be (in the perfectest and best Christians) altogether good and pleasing to God, but vnperfit: that is to say, many of them evil, and many which are holy, yet mixed with evil and corruption. Whereby it cometh to pass, that the holiest servants of God, both carry about them the noisome remnants of sin whilst they live, as loathsome rags (for they cleave fast unto them) and also they complain and groan under them as heavy burdens, saying, Oh wretched men that we are, who shall deliver us? And again, If thou, O Lord, shouldest look streightlie what is done amiss, who should be able to abide it? [ B] This (I say) is the perfection of the best: that they, who charge us to challenge a purity to our selves, may be ashamed. But yet least wicked and ungodly men should think this a small gift and privilege, that God's servants have in this, that they be in part renewed, and so be brought to think, that there is no great difference betwixt the godly and themselves, they are to know, that to have our hearts changed but in measure, so as it be in truth, is a benefit of greater value, then the whole world: and what marvel if the overcoming of malice, and revenge (but one affection) be of greater value, then the winning of a City? Prouerb. 16.32. And whereas they think there is no difference betwixt the one, and the other, they may understand, that the [ C] meanest person having a clean heart, though not perfect, is by infinite degrees happier then the most glossing professor which wanteth it, the one saved, the other damned: as we read of the poor Publican, and the vain glorious Pharisee.

CHAP. 13. Of the sum, and manner of handling this second part of a godly life: and particularly of the rules to be observed for the effecting of it: namely, knowledge and practice.

A Nd thus (Christian reader) I have set down to thee, one part of the life, which God requireth of thee, whosoever thou art, who lookest for salvation at his hands, being a believer in Christ's: that is, that thou shouldest renounce the evil lust which swarm everywhere in the world, and ungodly life following the same: and how this should be done, and how far thou mayest attain hereunto, even so far as man's frailty will permit, and not as the unbelievers: only be sure that thou hast this in some measure wrought in thee in truth. But in all this thou hast been taught [ E] only to cast off that which is sinful and naught; which to do, is (no doubt) a great part of godliness: but there hath been nothing said of the manifold pointes of duty on the other side, and of the goodness which is to be found in us, and in the which, God's people must shine as lights unto the world: For this is the glory and beauty of a man, as Solomon saith: That which is to be desired of a man, is his goodness. Of this life therefore, which must be wrought instead of the former evil conversation, and bringeth forth fruits of amendment, and consisteth in the doing of good works, I am now to entreat [ F] and speak. And as this is more hard to attain to, then the other: (as hard as that is) so it is far more precious, and beautiful to be doing of good, then to avoid evil; though he is a rare man, who is not to be charged that way.

The which I say, first, that they may see what a great portion they have even in this world, whom God hath framed thereunto, how contemptible soever their estate be to them, who know it not, neither can judge of it according to the truth.

And secondly, that they, who rest in it, and can say, they hope, yea see no great evil in them, may know, that if they be not also given unto good [ G] works, the greatest perfection that they can rejoice in, is this, that they are but half Christians.

But the matter is much and large, which must needs be handled in the laying forth of this point, to show fully and clearly for the simple hearted Christian, what this part of a godly life is: therefore I will make no longer stay in anything (as near as I can) then I must needs.

First then, I will set down some general rules to direct thee how to practice all duties commanded, which otherwise might be done to small purpose: then I will more particularly show, wherein this part of godliness, or of doing good, doth consist: that is to say, in duties of holiness to God: and in [ H] righteous dealing towards men, with reasons of both: lastly, I will answer some objections brought against the godly life.

And where I say I will give thee rules which shall help thee to practice the godly life, mark them well: for because this point is not well learned, therefore many which would gladly live well, attain to it in no good sort to bring it in credit with others, but meet with many vnsetlings, discouragements, and coolings of their zeal, yea oft times dangerous outstrayings: neither find the going about it so pleasant, as toilsome and tedious. And it is so in great part, because it is a work whereto they have not been trained: but as they partly see by the examples of others, and partly also do guess themselves, [ I] but not able to direct their ways soundly, as God's word teacheth. Now the general rules are these: First, knowledge of duty, with a delighting therein. Secondly, practice of that which we know; the which practice or endeavoring to follow that which we know, is that living by faith, or laboring to keep a good conscience, which the Scripture so oft and diligently commendeth unto us. And for the better furthering of us herein, these virtues are necessary: uprightness, diligence, and constancy.

And to begin with knowledge, as it is in all sciences, professions and trades, that they who go about to practice therein, must needs have some clear and good understanding of those things which appertain to the [ K] same; so much more in this practice of Christian duties, it is requisite, that he who believeth in God (for such an one only can be a practiser here) should have some true knowledge, what is good and godly, that he may discern it from the contrary, and of things good, which are the best; so that by knowledge I mean, such an enlightening of the mind to understand the will of God about good and evil, that we have with it spiritual wisdom to apply [ A] and refer the same to the well ordering of our particular actions, that we rest not in seeing the truth only, but approve and allow of it, as that which is fit to counsel and guide us: but yet so, as everyone is able to conceive and attain unto that which I say, that both he may grow and increase in this knowledge, who is endued with the greatest measure of it already: and he may not be discouraged that hath any true measure of it at all. This knowledge, S. Peter saith, must be joined with faith (that particular duties, as patience, temperance, and such other like may be practiced) and that not in the letter only, but in the spirit. And it is that, of which our Savior Christ saith: If ye know these things, happy are you if ye do them.

[ B] This heavenly understanding, if it be loved and delighted in of us, and desired as gold, and sought after as silver, and not weighed and esteemed of us, as a thing common and of no value; will with her beauty so inflame our hearts, and set us on fire with the love thereof, that we shall think long, till we have been led by it to the practicing of that which we know (being the way to the King palace) which is far more precious then the knowledge it self, and will most certainly follow the same. Therefore Solomon saith: If knowledge once enter into thine heart, and wisdom delight thy soul, then shall understanding preserve thee, and counsel shall keep and direct thee. And they who have not this knowledge in greatest account, and delight not in it, whatsoever learning, or [ C] wisdom they have, they are as far from practice of it, or bringing forth the fruit thereof in their lives, otherwise then civilly, as if they were blind and ignorant like the common sort: which in Nicodemus, a great man in Israel, and other of the Pharisees and Scribes is easy to be seen.

And this is the cause why many which are learned, and of the Ministry, or otherwise, witty, and acquainted with the Scriptures, are far from a godly life indeed, for that they have not their hearts led by God's spirit to love and delight in this knowledge of God's sacred will (unless it be for some earthly advantage, which they hope for thereby, or for vain glory) more thē all other things beside: nor spiritual wisdom to square their actions thereby, [ D] to the end they may follow it as their guide in their whole course, as seeing it worthy to set their delight therein: but account that a foolish thing, and easy to be attained (when yet it is the most precious, and the hardest of all other) yea, a far more hard and difficult matter, then the getting of all their learning by labor and study. What then do I say? that their learning and great knowledge is nothing? or do I go about to deface and make both odious? No, I am far from it: but rather I say freely, that they are great and excellent gifts of God: and by many degrees, they may be nearer to an happy estate who have them, then such as want them.

But yet this I say, that many which have them, have not therewith that [ E] which giveth an edge to them, and which maketh them profitable, sweet, and precious both to themselves and others: they have not the salt of grace, which only maketh them savory, nor the love which only maketh them fit to edify (whereas knowledge without it, pusseth up, and the tongues of Angels to express it, were but as a tinkling cymbale: ) Neither have they eye-salve to see that, except in humility they be content, yea glad to be led in their daily conversation by the light and help of the same; they have no other fruit of it then earthly and transitory: in ostentation, and comparing with others, [ F] to disgrace them, and to be counted great masters when they attain to great applause; when yet indeed many of them have not the sweet fruit of it themselves, nor show that amiable use of it to others, as some mean countrymen which labor faithfully to make conscience of that which they know. And I say with the Psalmist, that he who hath fewer gifts of understanding, so as he live after them which he hath, is wiser then they: for thus he saith: Thou hast made me wiser then my teachers, then the ancient, or men of experience, because I have kept thy commandments. Therefore with the Wiseman I conclude, that the delighting in this spiritual knowledge, which I have spoken of, is one special thing, necessary to the leading of a godly and upright life; without [ G] the which the mind is not good, and consequently the life cannot be approved: so that they, who care but little for knowledge to guide them, have as small pleasure in the godly life, whatsoever they think of themselves: to the shame of such I speak it, who say in their hearts, they know enough for their parts (for if they knew more, they must follow more.)

Therefore condemning both bare literal knowledge, without the love of, and delighting in it; and much more the loathing and contempt of it: I proceed to show, that with such a well affected heart, we must practice that which is commanded us, that is, seek to walk worthy the Lord, and please him in all things. And this practice is the second rule to direct us to the life of the believer, [ H] and is both inward and outward: inward, when in resolution of our minds, and desire and purpose of heart we do it, Psal. 119.10. Act. 11.23. Outward, when in our lives we express and declare the same in our walking, Act. 9.31.

But to begin with the first. We must have our hearts prepared and ready to be set on work, and employed in any good service to God, or our brethren, as I shown at large before in the renouncing of evil (and therefore the less shall be spoken of it.) And this well ordering of the heart, is a most precious grace of God, as without the which, no good can be well done. But when we have such awe over our affections, as to choose, desire and delight [ I] in that which we know to be good, and as occasion shall be offered; yea and to be vehemently grieved with that which hindereth us therein: the members and powers of our minds shall be ready to put in ure and practice the same.

Therefore this inward readiness of the mind and fervent desire of the heart (we see) must be blown up in us, and nourished as a sparkle or coal of fire: that (as it may be obtained) there may be some ability and strength thereunto. For the which cause, the Lord requireth, that we love him with all our heart, soul and might.

This strength although where it is not known, there is felt no want of it: [ K] yet such as see it requisite in their actions, do soon feel it to be missing, and a great piece of the beauty of those works which are done without it, to be wanting. As when they are gone about coldly and in deadness of spirit: and so likewise, they can best tell, how well it beseemeth their actions, who have obtained it of God, and testify it throughout the course of their lives. For when men understand, that God hath so appointed, that they should be zealous [ A] in doing their duties, as remembering that of him they shall receive their reward, and that his business ought to be gone about fervently and with conscience; though they have no great example of such practice in the world, it will harten them on with courage unto the same, by the help of his spirit, which leadeth thereto. And yet if the zeal of God's house consumed them, as the Prophet saith, it did him ; this were no perfection, but that which ought to be labored for, as everyone may attain it; and in the whole course of men's dealings and duties to God, some measure of it: in so much, as where it is not found and enjoyed of men, they should count it their sin.

And here this one thing is to be considered, that our affections of choosing, [ B] and embracing good things be so ordered, that they may be equally more slack or strong, as the goodness of the thing shall be greater or lesser: (as in praying to God, rather then giving their due to men.) Also that (in an equal comparison) the duties of holiness to God, be preferred before duties to men: and with more bending our force and strength, when we go about to perform them, rather then these.

And if it be demanded here, how we shall come by such grace, as whereby we shall be able to embrace, choose, and follow the good, which we know: I answer: that we received such grace, when we first believed in Christ; whereby our hearts were purified, and cleansed from the strength of our old corruption: [ C] which (if we remember) doth warrant us not only, that our Lord Jesus Christ hath taken away the guilt, and punishment of our sin, and imparted to us, and given freely his obedience; but also grace and will to love piety, and goodness; and power, as to kill sin, so to quicken us to newness of life.

So that if we feel it not usually, and ordinarily, we have lost and forgone it, either through our forgetfulness, sloth or careless negligence: or if it be through infirmity weakened in us, we ought to stir up our selves with cheerful confidence, to the recovering of it again, and not to be content to be spoiled of so great a treasure. But if this earnest desire after goodness, and vehement zeal of honoring God by that which we know, be quenched: [ D] whether it be overwhelmed with sorrow, fear, or such like passions, or dulled and made blunt in us through lightness, and in following the desire of our hearts amiss, we are in no wise fit to honor God in any service. Thus much of the first part of practice, namely inward.

I will now go forward with the second part, which is a branch of the second rule, and helpeth forward to the leading of a godly life; that the believers may, by it, be able to guide themselves aright, and with much ease, in respect of those, who be not acquainted therewith. And this it is, that in well doing, we stay not in our good desires, and in the readiness of the heart to do good, but procure, accomplish and perform the same duties outwardly; that [ E] we indeuor at least, even where we cannot perform, as occasion shall be offered, and that in one commandment as well as in another, so far as it may be obtained. So that in all parts of sanctify and holiness, which shall be wrought in, and by us, this ought to be as a perpetual law, that all the members of our bodies, and our particular actions, may all become most fit instruments and helps to show forth, and express the same. And that is it, which the Apostle to the Romans meaneth, when he saith: Let not sin reign in your mortal bodies, that ye should obey it in the lusts thereof, neither give ye your [ F] members as weapons of unrighteousness to sin, but give yourselves unto God, as they which are alive from the dead, and give yourselves as weapons of righteousness unto God.

By this we see, that not only the heart with her members, that is, the cogitations and desires in those which are justified by faith, must be consecrated to the honor and service of God, but also the body with the parts thereof; the ear in hearing, the tongue in speaking, the eye in seeing, &c. that so we should be his wholly: and in one part of our life, as well as another, do that which pleaseth him.

No man doubteth, but that we should do good works, as well as have [ G] our minds and hearts inwardly purged, but that we should be diligently given unto every good work, and make a trade of godliness, to apply and follow it; so that while we do one good duty, we should not neglect another (which in good husbandry about things of this life is much regarded:) that few will grant, or be ready to yield thereto: yea and that our conversation should be in heaven, that is, that our common course of life should be heavenly, whilst we live here upon earth: and that we should not only give no occasion of offense in anything, but also in all things seek to approve our selves as the faithful servants of God. Thus much of the rules: the virtues which further us herein follow, which are, uprightness, diligence, and constancy or [ H] perseverance.

The first then of these virtues, which should make our practice both inward and outward more pure and perfect, is uprightness, and that is, when in a single and true heart, we love, choose and desire, and do any good thing, specially because God commandeth, and for that end. This virtue was commended by our Savior in Nathaniel, when he said: Behold a true Israelite, in whom there is no guile. Many actions, otherwise fervent enough, for want of this sincerity, are but froth (as were the hot enterprises of Jehu against idolaters) and cause them who have long pleased themselves therein, at length, to cry out of their doings (though admirable in the eyes of others) [ I] and to say, they were but hypocrisy.

There are many starting holes in the den of our hearts, and many ways we can deceive ourselves, that the good which we do, is not as it seemeth: but as it is not all gold that doth glister, so the touchstone of God's word doth find much dross therein: yea, the Lord's weights of the Sanctuary do prove them light and windy, which in our judgments and persuasions were weighty and substantial.

We are brought oft times to be earnest in good causes, and to further them, as for friendship of others, and for company sake: so for malice, for our commodity, vain glory, and for fear of some sore punishment or danger, [ K] if we should do otherwise: when our pretence in all these, is, that it is good, and commanded; yea and we mean well many times, and are fervent in a good thing without these evil respects; and that partly for the commandment of God: but not only, nor resolutely for that, but more for other considerations, then that: Therefore we are found to be others, then we would. Although I would not be taken, as though I should mean, that there [ A] were no uprightness, if any fear, or other fleshly respects should be mixed therewith (so as we be not ruled by them) for otherwise our best actions are mixed with corruption.

And thus I conclude this point as the former, and say with the Apostle: This shall be our rejoicing (if we have any worthy the speaking of) that in simplicity, and godly pureness we have our conversation in the world among men: This virtue therefore (I mean faithfulness, and uprightness) going with our practice, in performing the duties which we know, shall both set our selves about them with more roundnes, and (as far as they can be discerned) shall cause them to show more beauty to others, and raise more admiration in [ B] them.

Now if this should be thought needeles of some which shall read it, that I speaking of the true Christian, do urge and require uprightness and singleness of heart in practicing godliness, seeing I have said as much before in the chapter of renouncing sin: I answer, that it is alike requisite in both: and that as well we show integrity in the practice of good duties, as in the forsaking of evil. And thus with the rules, I have set down one of the virtues namely uprightness: which is necessarily to be learned and kept of all such as having obtained the gift of true faith, do set themselves to lead a godly life: I say, such as have true faith, because no other have any possibility [ C] to enter, and set upon it. And if thou thinkest to set upon the godly life without it, thou shalt offer to God a broken piece of work: no better then the offering of Cain ; although it shall seem to thyself, to be as holy as the sacrifice of Abel.

But if thou hast tasted aright of this gift of faith, and then going about to lead a godly life; thou being soundly instructed in these rules, before set down, and persuaded that they with the virtues here added, must guide and help thee to the right performing of all duty; then (even as skill and understanding of the rules in any science or trade, with willingness and endeavor, maketh the workman fit to use and practice it) thou shalt find great [ D] ease, not only in withstanding the deceitful baits of sin, but also constantly break through many and diverse lets, which thou shalt meet with, that they shall not withhold thee from going forward in thy Christian course. For it is men's naked, and unarmed venturing, and going abroad in the world (which is as a shop of vanity and enticements) it is this, I say, that maketh them come home with so many deadly wounds, fearful falls, and grievous offenses, (I speak of the better sort of people, as well as of the common professors, though the worst seldom feel them) and they shall never find it otherwise till they do better address themselves and be furnished, as hath been said, to this great work of Christianity.

[ E] But because I have appointed a more convenient place hereafter, where I shall more fully speak of the armor, which God hath prepared for the safekeeping of his, I refer the reader thither, for more full satisfying of him about this matter. Only one or two objections, which may arise from the doctrine which I have set down, shall more fitly be answered here.

CHAP. 14. Of the answering of some objections about the former doctrine, and of the other two virtues which help to a godly life.

A S first this, whereas these rules have been said to be able to carry the Christian believer, in a well ordered course of living, some object thus: It falleth out often times, that we have a very good desire to do that, which we know, pleaseth God; but we find no strength to perform. And [ G] further, they say; we do not so much marvel that we attain not that which we seek, when the Apostle himself maketh the same complaint, where he saith, to will is present with me, but I find no way to accomplish that which I desire. I will not answer this as the deuoutest Jesuits do, namely, that God giveth his grace, and we may receive it if we list, although we have no assurance of his favor by faith: which is a mere mocking of poor people, whiles they are warned to seek that with unsavory and uncomfortable wearying of themselves, which they can never possibly find: But this I say, if this be oft and earnestly desired of thee (as it was of Paul ) God's grace shall be sufficient for thee. [ H]

And further, if thou hast never so fervent a desire to overcome evil, and to do that which thou knowest to be good, and yet hast not thy heart possessed of the favor of God, and taken up therewith, but standest waueringly affected about that matter, thy desire is not that desire which I have spoken of: neither therefore able to help thee in that which thou wouldest; it being no fruit of faith. For this it is, that overcometh all lets in the world, and no other thing, even this faith I mean, whiles by it we are persuaded that Christ Jesus so loveth us, that he is ready to do anything which is expedient for us: because of the great favor that he beareth us, whereby we are made able also, and in whom we can do all things, as shall be expedient [ I] for us.

For as nothing can separate it from us, so he thinketh nothing too good, or too precious for us. So that he, into whose heart his love is shed plentifully, is persuaded, that as he hath saved him from the greatest danger of hell; so he will much more save him from the smaller, of being overcome of his corrupt lusts: and that he, who hath bestowed by free grant and sure promise, the greatest benefit upon him, namely, the kingdom of heaven; will not deny him the smaller, that is, grace to live Christianly here on earth. For he that hath given us Christ, by whom we have the former, how shall he not with him give us other things also? And if, not as we would, yet that is best which he giveth. [ K]

Now for the other part of the objection, that Paul himself did not find grace to overcome the rebellion of the old man, that is, his corrupt nature: I say, it is true, that fully and perfectly he did not: to the end, that he might always have a mark of his unworthiness, and sin remaining in him, and thereby remember, that it was of only mercy that he was pardoned, and the grace of God, that kept him from falling away from him. And for both these causes, [ A] that he might be abased, and kept humble under so great grace as he had received: in regard whereof, he had (as he confesseth himself) been exalted and lifted up above measure: and last of all, that he might from time to time find sweetness still in the forgiveness of his sins. But although he was not perfect here, as an Angel; yet was he not carried of his lusts into gross iniquity (as some dream, because he cried out and complained, I am carnal, sold under sin: O wretched man that I am! ) And it was necessary that he should mislike and be grieved with the smallest rebellion or resistance of goodness, and with some unfitness to his calling which he felt sometimes, and to other good duties: but yet God's grace was sufficient to keep him, that he fell not into [ B] that depth that he might have done.

But I have in effect answered this already by another occasion. Now to apply this to our selves, and not to be glutted with it as many are, I say; that we likewise through the same grace in our measure, may look with good cheer to be delivered from the yielding to our wicked lusts, which most dangerously incumber us, as he was from his: we being resolved, that our most loving father (for the tender care he hath over us) is always looking down from heaven, and beholding who is upright hearted towards him (how weak soever) that he may show himself strong towards him, and thereby supply his weakness. And thus the desire to keep a godly course being soundly planted [ C] in us, and the same proceeding from faith also, who doubteth but that it may have strength to do such outward duties as are required, though weakly: to endeavor at least (which God will accept) though we do not always prevail over such strong corruptions, as oftentimes for want of such grace do master us. But in thus speaking, I show what God's children may confidently look for, not what everyone obtaineth. And except the sin of incontinency, against the which God hath provided a lawful remedy, we have both promise from God, and we by the power of our faith, do enjoy such victory over other sins, as whereby we may walk without just reproof amongst men, and keep our peace toward him also: this being added, [ D] that when we are craftily deceived by the incessant malice of the devil, (although not without our own sloth, sleepines and security) we have access, as in time past, and recourse to God by the means of our advocate, and do recover our hope and hold again.

Thus I have shown, how they who have a will and good desire, may look for strength also to perform in some good sort, the duties which seem so difficult and impossible to them, so that they need not be greatly troubled with that objection: howsoever there are many, and those also favorers of Christian religion, who never find nor feel the same. But because many of God's dear servants find it not thus oft times, neither are able to say, that [ E] they feel this, but contrarily do complain that their life is full of disquietness, for that they cannot overcome the force of anger, impatience, raging, frowardness, and such like, neither live godly to their contentation, although they desire it: because I say these may be discouraged by this doctrine, I would have them understand, that I have not in the former answer to the last objection set down, what every godly Christian doth or shall feel (as I said before) but what God of his bountiful liberality hath provided, that they may feel and find: and how their estate may be bettered, and their spiritual [ F] liberty enlarged.

Besides, many good people do not know this, in a long time what God hath bequeathed them: nay, many of them never know one of the many sweet liberties and privileges of God's children; but only receive so much light from the father of light (and therefore are rightly called the children of light) as whereby they see the way to his kingdom: and according to the knowledge they have of his will, thereafter they declare and show it forth in their lives; but nothing as they might, and as some others do.

Now to proceed to the other virtues which further our practice of a godly life: such as receive and desire to attain to the grace which I have [ G] spoken of, that is, to be more sound and better settled in an holy course, they are and must be glad with all their heart to be diligent and painful in this work of the Lord, and to abide constant therein, that they may by these two virtues adjoined, nourish all good desires, and holy endeavours, after they be once planted in them: and hold out the contrary, whilst they be not yet greatly troubled with them: and set on work their knowledge in such practice, as it may well be seen whose servants they are.

This diligence and constancy, in whatsoever they be used, they bring great things to pass, whether it be in any trade, or in the searching out of things obscure and hard to be found out, when only the light of reason is [ H] followed: and who doubteth then, but that in holy duties, wherein men are guided by the spirit of God, most excellent effects are brought forth of them? Neither is any duty indeed well performed without them: for which cause S. Peter speaking of the godly life, teacheth that all diligence must be added thereto: Give all diligence (saith he) to join with your faith virtue, as if he should say, that all is lost without it: and Jeremiah saith, that he is cursed, that doth God's business negligentlie: And of constancy, what saith S. James? He that looketh in the perfect law of liberty, and abideth therein, if he be not a forgetful hearer, but a dooer of the work, shall be blessed in his deed, that is, in so behaving himself. [ I]

Therefore, by the first of these two, namely, diligence, let them be ready to take all occasions and opportunities to the doing of some good, and to shun idleness and unprofitableness, that so they may bring forth much fruit redeeming the time wisely, while they may: and that with a thousand times more gain then others do: and not as slothful, and unthrifty persons, pass it over idly and vnprofitablie, for the pleasing and satisfying of their foolish appetite, for the present time.

By the second, namely, constancy, and continuance, let them not only keep their hearts and lives in the same good estate, which by diligence they have already nourished in themselves, but also wax more fruitful, and [ K] their hearts more enlarged: and so daily become followers of every good work, until their latter years be better then the former, and until they have finished their course with joy. And being once acquainted with the gain that these bring with them, they shall do as the merchants (who having their minds set upon their advantage, suffer not themselves to range after pleasures, but busily follow their trade which bringeth in commodity) so [ A] that whatsoever part of the Christian life they are occupied about (holding these for their companions) they may count it the most happy time, which is so bestowed. For in so doing, they wean their hearts and minds from much draff and worldly lusts, which would, if they might be lodged there, much annoy them: and thereby they are much more readily disposed unto duty, then such as will not embrace them: who being contented with any uncertain and deceiveable persuasion of God's favor, and refusing to be holden within such narrow straits and compass of this holy and Christian counsel, that is, of going forward by diligence and constancy in their course, break out oftentimes to their trouble, danger, and discredit; when [ B] the other are quiet and merry. And because they account it bondage to be held in after that manner, therefore they find that they pay dear for their liberties, when they be after constrained to repent the seeking of them, and yet cannot easily recover their inward peace which they lost for them, nor shake them off again, when yet most gladly they would.

And for want of these two, and through the contrary, sloth and inconstant unsettledness, in that they do not settle themselves to one good thing or other, even the most of the godly do not find that sweet fruit in their life, which is to be found, namely, of safety under God's protection from time to time: but by improvidence, and weariness of well doing, they do by [ C] little and little plunge themselves into some deep unsettledness, out of the which, it is hard to arise again. Therefore Solomon in two words hath fitly expressed them both, saying: Let the fear of the Lord be in thy heart continually: which is as much, as a diligent care to please him with constancy therein.

Thus as I have said, to these former rules and virtues which guide us to live godly, these two are commanded, diligence and constancy. By the one, that we be readily prepared, as we ought to practice good, and so resist evil: whereas slackness and no care, or too little, is condemned. By the other, that thereby we may continually go forward in doing good, and fleeing evil: wherein all staying, fickleness, or going backward, is very dangerous. Hereto [ D] belongeth that to the Corinthians, when he hath said: Awake to live righteously, and sin not, he addeth, Be steadfast and unmovable, always abounding in the work of the Lord: knowing that your labor is not in vain. And after; Watch, stand fast in the faith, quite yourselves like men, and be strong. And this is necessary above all things, that so we may become that simplicity which is meet for them who are in Christ.

Now that this our diligence and care in all good duties ought to be for continuance, and even while life lasteth; let us know, that the Lord commandeth it to all his children: according to that which is written, He that abideth to the end, he shall be saved. And in another place, If ye continue in my [ E] word, and it abide in you, then are ye my disciples indeed: and, Ask what ye will, and it shall be done to you. And yet this might be spoken to small purpose, if the Lord had not promised as much to his faithful servants; that they shall have grace to persevere given them from above: as he saith by the Apostle: He that hath begun this good work in you, will perform it until the day of Jesus Christ: Also to the Thessalonians: Faithful is he that hath called you, which will also do it. If it be demanded, how he will enable them, seeing there are many fears in their life of final falling away: the same Apostle answereth this, in the [ F] Epistle to the Colossians, saying: To the end ye may walk worthy of the Lord, (and please him in all things) and be fruitful in all good works, & increase in the acknowledging of God, ye must be strengthened with all might through his glorious power unto all patience and long sufferance with joyfulness. And S. John speaketh to the same purpose, thus: Greater is he that is in you (that is, the spirit of God) then he that is in the world, that is, the devil. The fruit of such a course is both an happy end here (as it is written: Mark the end of the upright and just, for the end of that man is peace ) and happiness forever after. As we read where Paul saith: I have fought a good fight, I have finished my course, and kept the faith: from henceforth is laid up for me the crown of righteousness, which the Lord [ G] the righteous Judge shall give me at that day: and not to me only, but to all that love his appearing. But I have been long in the former points, and by occasion have shown throughout the whole discourse of the godly life, that it must be continued to the end: I cease now to say anymore.

Thus having set down these virtues which must guide us to practice the godly life throughout our whole course, it may easily be seen how every man who is come thus far, may prove himself a repentant person, and be apt and fit to bring forth the fruits of amendment in his particular actions, and how his whole conversation may be such as may beseem a man of God, so far as human frailty will suffer: wherein, because we follow [ H] Christ Jesus himself, we must know, that all our duties must be practiced in humility and meekness: for so he saith, in submitting yourselves to my doctrine, and in leading the godly life, learn of me to be humble and meek.

As if he should say, if ye be haughty and high minded, so as ye despise the simplicity of my doctrine, and think it too base a thing for you to be subject to; or froward and intractable, that in some points ye will hold back, though in some other ye be obedient, ye can never live godly, as God requireth of you. These therefore must have no place in Christians, either Ministers, or private persons, but the contrary virtues, as I have said: which are oft times in the Scriptures set down together, as well as in this place: that we may [ I] know how needful it is, that they should always go together; and that although there be many goodly gifts in a man, yet if he hath not these, they shall lose their credit, and beauty amongst those which behold them, and withhold their commodity from him who wanteth them.

And these two are not particular virtues which sometime only may have use, but such fruits of the spirit as necessarily are required in all actions: so that at no time, humbleness of mind, and meekness of spirit may be wanting. All these virtues (I confess) are common, as well to the forsaking of evil, as to the doing of good: and so understand it, though it be put out of place. But I set them down here, seeing the former part of this treatise was so large. And [ K] that which I have said of this matter, I wish to be well observed, that the life of the believer is a continual proceeding in the departing from evil, and endeavoring after duties, in such manner as hath been said: and a settled course in repentance, and a constant walking with God; and not an idle, or uncertain stumbling upon some good actions (whiles a great part of his life is neglected, and not looked after) he must not be sometime at command, [ A] and ready to offer his service to God in some good mood, and after take his own liberty to do what he listeth.

The Lord's service is not like the disordered service of many unreformed gentlemen, where, besides the attending at table and on horseback, the attenders may run where they will: but it is like to a well governed family, where all are appointed their office and place, in one thing after another to be well occupied, and kept from idleness; and yet not discharged thereby, to do what they will after. So our Savior teacheth it should be with his servants, as with a servant in a family: who when he hath wrought in the field, is not by and by discharged of other duties, but then doth business at home: [ B] so they, when they have been fruitful, and have purposed to do all that is required of them, have done but their duty.

So that the end of one work is the beginning of another: and yet all without toile and tediousness. For so hath God provided, that his servants may be merry at their work, yea whatsoever they shall put their hand unto; and the more duties they do, redeeming the time from idleness, and unprofitableness, the merrier. There is much work in the Lord's family, as there are many places to serve in: And the slouthful & idle ones, howsoever they can have place sometime in earthly government, yet are they expelled from thence. And this is that which Saint Peter warneth us, that we be neither idle, nor barren, [ C] which we shall avoid, if we be filled and furnished with the train of heavenly virtues: as knowledge, faith, love, patience, godliness. And herein is our heavenly father glorified, if we bring forth much fruit.

To this end we must know that Christianity is fitly compared to a trade, wherein men go from one work to another: and a Christian hath many sins to weed out, and to labor against, and therefore not carelessly to mar all his work in an hour, that he hath well followed sundry days: as he that loseth all that he hath by a cast at dice. He hath also many duties to look unto, towards God, his neighbor, and himself: wherein it shall be found requisite for him to be careful, after the doing of one, to go to another: and [ D] not to admit anything against the peace of his conscience, no not in his recreations, nor in his weightiest worldly dealings, feastings, company, &c. but to see the unity of the spirit kept in the bond of peace. And as the Physicians do well direct, that for the preserving of bodily health, it is good to rise from our meat with an appetite, and not to overcharge the stomach: so it is none of the meanest rules for maintaining our souls health, to keep always an appetite to some new duty, when we have performed the old, and not to be so wearied in the doing of one, that we be utterly unfit to go about another.

This one thing being thus from time to time carefully regarded, shall [ E] make all the rest well and rightly used, and the whole life thereby kept in frame and good order. For thus to be settled in our Christian course, that with full resolution we be willingly weaned from our evil lusts and corruptions, or readily disposed to one good duty or other, and not weary, but it be forthwith disliked (as we need not, serving so bountiful a master as we do, who have God the commander of our work, and a promiser of blessing unto it:) Thus (I say) to be settled, who can say, but that it is a singular testimony of their spiritual welfare to all that practice it, and a furtherance of a [ F] godly and well ordered life.

CHAP. 15. Of some particular duties pertaining to God directly in the first, second, third, and fourth commandments.

N Ow the rules and virtues having been set down, which help to the practice of a godly life, I will show in what points this life consisteth, and set down a sum of it: but [ G] more briefly I will do it, because it may in some sort be gathered by the description of the ungodly life: and also for that no man can set down all the particulars of it, but they must be learned and known of the true Christian, out of good catechisms, and by daily and attentive hearing of his ordinary teacher, who is able to instruct him herein, and by a diligent search into his own life by the commandments.

But yet to help the weak, that they may see how to draw out of this whole treasury, and rich hoard of the commandments, for the better ordering of their ways, through their whole course, that which shall be necessary [ H] (seeing they shall not always have other helps at hand) I will set down some of the chiefest, throughout them all. And first those duties which directly pertain to God (following the order, which I did in setting down the sins before:) According to that which is in the Apostle, where he saith, that the knowledge of salvation teacheth us to live holily, &c. and to give unto God, the things which are God's.

And first of all, to begin with the duties of the first commandment (the life and light of all the rest) it is first required, that we seek and desire to know God, though not perfectly (which we cannot do) yet as he may be known of us, as his word doth reveal him to us: that in his nature and properties, [ I] he is spiritual, infinite, pure, holy, righteous, only wise, constant, omnipotent, only good, one in essence, three in person: and in his works; as his constant decree, and execution of the same in creation and government: in all most admirable; as we see in the earth with hir furniture, wherewith we are best acquainted: although that be but as his footstool, to conceive of his glory in heaven, which is as his throne. But alas, this knowledge of God is weak even in many a true Christian believer: but that everyone is then fit to learn it aright, when he is once a Christian. Furthermore, we must acknowledge, that is, allow, and in heart, yield and consent unto the truth of those things which we know of him: that then we may safely and [ K] boldly believe in him, and cleave to him. For this knowledge of his majesty causeth all his faithful ones to be truly knit unto him, and to fixe their whole delight in him: so that, they say with the Psalmist: Whom have I in heaven (O Lord) but thee? and who is he on earth, whom I desire in comparison of thee? So that none is, as the Lord, unto them.

We thus cleaving unto him, and knowing our selves to be safe under his [ A] wings, grow to put our confidence in him, that he will help us in all our necessities and tribulations. And from this confidence, arise many other Christian duties: as to hope and look for that help which in confidence we assure our selves of, from the Lord: yea although means be wanting, yet we give glory unto God; as the three children which being cast into the burning furnace, committed themselves unto his protection, although at that time they saw no likelihood of help at all. Again, through this confidence, we are not afraid, no not in greatest dangers, but are patient, and without murmuring hold our peace, because we know, the Lord hath done it: and that which is more, we count it good for us that we are afflicted, [ B] and receiving all as from a father, do rejoice soundly, and heartily in them, through hope at least. And through the same confidence, we rejoice in every condition of life unspeakably: yet no otherwise, then as we be afraid to do anything, which may displease God, as I shall say afterwards: because we know, that although this is wearisomeness to the wicked; yet there is cause continually offered us, to be careful, that in all things we may be approved of him.

And seeing we behold, how all good things do flow to us from God, therefore we offer unto his majesty, this other duty, in all things to be thankful: namely, with a kind heart testifying, that all our well-fare cometh [ C] from him: and so do we in our wants, and necessities lift up our hearts unto him by prayer, for the obtaining of the things which we want. And when he thus bountifully imparteth to us all good things, which yet are but the smaller fruits of his favor, (and yet, if they were not enough, he would send us more and greater) who doubteth that with all our hearts and strength, we are affected to love him, more then wife, children, house, land, or whatsoever is of greatest price in the world beside? yea that in comparison thereof, the best things of price, are reckoned but as dung? And in token of this true love to God, we give our selves to solace our souls in him, as David, even when he was in danger of his life, did comfort himself in his God, [ D] 1. Sam. 30.6. because it is so sweet and beautiful, to think and meditate oft times upon the infinite good things that do flow from him unto us: but most of all desiring to enjoy his presence in heaven, which shall be with fullness of pleasures for evermore.

And further, because all which know God, and put their confidence in him, and love him, are overwhelmed as it were, with the infinitnes and excellency of his glorious majesty, therefore they are drawn to behave themselves more reverently, and uprightly before him, then before the greatest potentates in the world: and therefore are prepared to walk before him continually in an holy and childlike fear, desiring that he will teach them by [ E] his wisdom, direct them by his providence, and bless their whole course, so as they may comfortably feel the same, through their life.

Now besides these duties of holiness which we owe directly to the person of God, merely spiritual and inward, there are other whereby we worship him outwardly, which also are parts of this holiness towards God: it followeth therefore, now to mention some of the chief points of this external worship of God both public and private; and in what manner it should be used: but before it is to be known, that he will allow of no other means of [ F] worshipping him outwardly, then he hath appointed and prescribed himself in his word. And therefore the office of the ministry it self (by which God is truly worshipped publicly) must not be an office to sacrifice and say mass for the sins of the quick and dead (which God's word plainly condemneth) neither must it be any other then that which God acknowledgeth for his: that is, a publishing and preaching of the Gospel, and glad tidings of salvation by Jesus Christ to penitent sinners and believers, and a ministering of the sacraments, which he hath ordained for the comfort of them.

Such ministers they must be at the least, which serve him, whatsoever graces [ G] they have beside, if they would that God should acknowledge and take them for his: and after such outward manner must they worship him in all dutifulnes of heart, both magistrate and private person, who will worship him aright: And amongst the public services of God, these are some and the principal, with prayers by voice expressed, thanksgiving, confessions of sins, and singing of Psalms, the fruit of the lips; with the censures of admonition, and excommunication, as cause doth require: which I knit together for brevity sake, seeing I have only taken in hand, to set down shortly, what the partes of God's outward worship are, (not largely to handle them) that all may see the better hereafter, when I shall come to it, how [ H] the daily direction for a Christians life, may fitly be drawn out, and made up of the whole body of godliness laid together in the commandments.

To these may be added, public fasts, when the people of God by some especial calamities either hanging over them, or already upon them, or for grievous transgressions against God, do abase and humble themselves more earnestly and fervently, to entreat God against them: Also public thanksgiving for some rare benefit or deliverance sent upon the Church: In all which public actions the Lord requireth straitly, besides, that we should love, desire and procure them by all means that we can; so, that we show [ I] all reverence in the use of them: as by bowing our necks in making our prayers, lifting up of our hands, or eyes, as occasion is offered; so casting down of lifting up the countenance with cheerfulness, as the matter heard requireth.

An other part of God's worship is, when the most of these now spoken of, are used privately of us: Also the talking and conferring of the word of God, in mutual instructing, admonishing, exhorting, comforting, or any way else which is fit for edifying; as singing of Psalms, and thanksgivings in Christian families, both jointly and severally, according to their particular occasions and opportunities, and namely at meat and at rest. And to conclude, [ K] we must all both magistrate, minister, and people carefully avoid, and watch against all occasions of superstition and idolatry: and be zealous against the same, to the rooting out and abolishing of them, as much as in us lieth: and carefully retain, and hold our company and familiarity with the true professors and worshippers of God; and continue daily our frequenting of the places of public assemblies of God's people, and not break off our fellowship, [ A] as the manner of some is: Neither give or take occasion, one or other of us, in our several estates or places, of hindering or cooling our holy and comfortable proceedings in the Lord's pure worship and service.

But seeing the Scripture teacheth, that he is not a Jew, which is so only in the eyes of men; neither is the drawing near with the lips and body only, spiritual: therefore the manner of doing these duties in God's outward worship, is also to be learned (as in a word I have touched before) that as in themselves they are good and godly; so they may, as they come from the believers, be also sweet and savory in the Lord's nostrils, namely, that (as they proceed from faith) so they may be seasoned with holy affections, as oft as [ B] they are offered to him.

So that we are to know this, that when we shall set upon any part of his worship, which now hath been spoken of, it is highly displeasing to him, to go about the same lightly, rashly, falsely, hypocritically, and unprofitably: for that were abominable to him, as a dead sacrifice. But contrarily, we must use them with all high reverence, being prepared rightly before: well affected in the using of them: and aiming at the most profitable end which he hath appointed, that so we may be approved and allowed of him.

Now if I should particularly declare how and after what manner, every part of the outward worshipping of God should be used, as I have shown in [ C] general; I should tarie too long in this matter: but in some few of the principallest particulars I will show it, that thereby may be seen what is required in the rest. In the preaching of the word, being the way to enlighten us, first with faith; and after, to settle and establish us in the truth; we should come prepared to the hearing of it after this manner: laying aside all filthiness of heart and hands, which might hold out wisdom, we being ready and desirous to receive it with a hungry soul: and therefore not rashly, and little regarding what we go about; neither coming with a captious and malicious purpose to hear. In the action it self, we should be thus affected: with our whole soul to mark and weigh the matter, that so we may be touched [ D] with it accordingly: that is to say, with hearing our faults, we should be pricked, and relent: with hearing promises, believe, and receive comfort by them: by doctrine of duty, to be fully resolved to practice it: and therefore not to have our heads full of other matters, running upon our profits and pleasures, or in hypocrisy: and though we take some delight in that which we hear, yet not to be contented to rest therein, without the feeling of the true work of it in us. After we have heard, we should give all diligence to muse and confer of the things which we have heard, examining them by the Scriptures, with the good men of Thessalonica: and finding agreement betwixt both, with more boldness to set our selves forward in every good [ E] way by the help thereof.

This is the right manner of hearing the word of God preached, which the Lord hath taught his people to endeavor after: as whereby he warranteth them singular fruit and blessing. And although this be but the use and help of one part of God's worship; yet if we were alike directed in all the rest, how greatly (think we) might a Christian be holpen and enabled to the true worshipping of God by the same? which now being not known of many, neither reverently practiced, is a thing most unsavory and irksome [ F] unto them. Not much unlike to this, is the true manner of the private exercise of God's word in reading and conferring upon it: that with high reverence in hope to get profit thereby, and praying earnestly for the same, we should go about it: whiles we are at it, withdraw our minds from all other things; and after, apply it profitably and readily to use it.

To the Lord's Supper, if we desire to find it (as it is in it self an heavenly banquet) we should see that we come in our wedding garment, meet guests for such a table, apparrelled with the robe of faith and repentance; without which, the Lord of the feast will neither look upon us, nor welcome us, but expel us rather. In the time of our receiving, we should be heavenly minded, [ G] much comforted and made glad, as feeding upon such dainties, whereby our souls and bodies shall live happily forever. And afterwards, to be thankful to the giver of so great good things; and a long time after, to retain the strength we received by them, to the end we may feel ourselves ready to testify the same by all dutiful obedience for the time to come.

Of prayer also, which shall be more fully spoken of in another place, there is an holy and reverent use to be made (though many are little acquainted with it) namely, that we should seriously weigh God's almighty power, and how fatherly he is affected to us, which two things should be our pillars to lean unto, so that we may be the better prepared thereto: that whilst we [ H] are in pouring out of our prayers unto him, we may through this confidence, feel our selves effectually moved to lift up pure heart and hands unto him with cheerfulness: and after blessing received, be made more readily disposed to pray often with thanksgiving. And these are some of the chief duties to God, and in such manner, as is before mentioned, they are to be performed unto him.

Now further we are commanded not only in his worship, but also in our whole life, everywhere to seek his glory: for so he hath willed us, that we should frame the whole course thereof holilie throughout the six days, that so we may glorify him therein. And who doth not see, that this should [ I] be so? namely, that in our life and behavior we should as well walk worthy the Lord in all things, as in the worshipping of him both publicly and privately, as we have been directed before? That so there may be in these two commandments, fully laid forth unto us, a sum of all outward duties, which in the six days we ought to perform unto him: and in the due practice of both, we may show forth the fruit of that knowledge, acknowledgement, faith, fear, and love of God, and all other inward graces, which we have been taught to honor him with, in our hearts, by the first commandment. Therefore, as I said, the duties enjoined us in this third, do most fitly go with those of the two former: that not only in the time of preaching and prayer, and [ K] such like exercises of religion, but also in our common and usual speech and actions, we declare what a worthy and reverend estimation we have of the Lord: as by speaking all good of his name, word, and works: and in our lawful callings, by ordering and behaving our selves wisely and graciously: that all which live with us, may see that our religion is joined with the power of godliness: And that this be done of us in all estates and conditions of our [ A] life, both in prosperity and adversity: and that as many as we can prevail with (our own family and charge especially) we labor to persuade unto the same: yea and if we at any time fall by infirmity, yet that we acknowledge the same, as cause requireth, and so return to the Lord again; as Joshua exhorted Achan to do; To be short. Whether we eat or drink, or whatsoever we do else, all is to be done to the glory of his name. And in mentioning the commonest of our actions, as our eating and drinking, he excepteth none; to the end, that we may carry our selves in a stayed and well ordered course continually, whilst we show that in the smallest matters, and in our actions, which seem least weighty, we be afraid to offend: as in our common talk, [ B] that it be savory, and for edifying. And seeing we use the name of God very oft both in our common speech, and particularly in an oth; his mercy, justice, wisdom, and power are to move our hearts, as oft as we have cause to speak of him, with all high reverence to use the same. But more especially, when just occasion of swearing by him is offered, we should diligently consider the person of the Lord, how he is a revenger of all such as take his holy name in vain: and the matter it self, about which we swear, that we do it in truth, in righteousness and judgment. In truth, so that whatsoever be affirmed or denied, may truly and for certainty be affirmed or denied: and whatsoever be vowed or promised, be promised and vowed without fraud, and simply. [ C] In righteousness, that there be a just cause of our swearing, and that which is agreeable to the will of God. In judgment, that it be done advisedly, not lightly, or rashly, but that we may take comfort in performing that great duty aright, namely, that we have made known the truth, which being made known by us, hath cut off some great doubt and controversy.

And so should we in the beholding of the works of God (as the firmament; with the Sun, Moon, and Stars: the earth with her furniture, as the corn, grass, trees, and her large prospect) take sweet feeling of God's Majesty, and beauty which shineth in them, rejoicing with reverence, that he hath given us this clear glass to behold his face in (although this we [ D] must know that in all these inferior creatures and works of his, we see not any part of his throne, but only some part of his footstool:) which should move us therefore, in all our actions to beware of hypocrisy.

Seeing therefore we have daily use of these, I thought good to make mention of them (yet in as few words as I could so large matters) how we ought to use them: let the residue be learned by ordinary hearing those, who being furnished with gifts fit for this purpose, are appointed of God to make his people sound and skillful in them: that they may show to the world, that the honoring of God, as it is set forth in his word, is another manner of life then the world is acquainted with, and so bringeth another manner of [ E] honor to him, and comfort to men, then the imbracers and lovers of the world can be partakers of.

Thus I have spoken of the behavior which inwardly and outwardly, both in God's holy worship and in our whole conversation towards God directly, we are to show in the whole six days throughout our life.

That which followeth next, is that part of holiness & obedience which is to be given to the Lord, one day in seven: Nothing differing from all the three former, saving that, all our own works though lawful on other days, [ F] are on this day, as much as is possible, to be laid aside, that is, except in case of necessity: and the whole day to be bestowed in his worship, and service, and in things directly tending to the same. So that, by virtue of this part of God's honor, we are not restrained from our sin only (which we are forbidden every day) but from common labor also, which is an hindrance from the consecrating of the whole day unto God: And therefore lawful works being forbidden, we may assure our selves, that much more he condemneth the intermixting of vain and foolish Interludes and Plays, with such like misspending of the time: and the filling of men's mouths as well as their heads with worldly cares and dealings, to too common on that [ G] day, although not tolerable on other.

But because the Lord knoweth how prone, and ready we are to weariness of well doing, therefore he hath not only appointed some part of this day to be passed in public, and other some in private exercises of godliness; but also he hath given us great variety of both sorts, that so the whole time may be bestowed without tediousness and toil; even from our preparing our selves to the sanctifying of it, at our uprising, unto the last duties at our lying down: which merciful and wise regard of his, over us, if it cannot move us to give our selves to practice this part of holiness (whatsoever our excuses be) we plainly show, that our minds are earthly and carnal, and [ H] that we do but favor our selves in worldliness, or profaneness, idleness and ease, when we reason against it, as being too precise.

The public duties, are the reverent assemblies of Christians in the preaching of the word, in prayer, and administering of the sacraments, on that day especially to be used, howsoever on other days by occasions oft intermitted: All of them are most blessed helps for the establishing of us in an holy life. Of the private, some do particularly concern our selves alone: some are as well for the benefit of others, as for our own comfort: for our selves, we are to meditate on the works of God, upon his wonderful works, which he hath done for the sons of men ; that so we may feel his goodness many ways; [ I] and from the sweetness which we perceive in the creatures, we may be lifted up, to behold the beauty and favor of the creator.

We are also to think of the doctrine which we have heard, that it may the easilier be imprinted in us. And on this day we are more freely to consider of our estate: how we proceed in the religious keeping of our covenant with God: and how we grow in the assurance of God's mercy, and our redemption: or whether we go not back, or stand not at a stay. And every way as our need shall most require, we are to use our examinings of our selves, meditations and thanksgivings on this day, not only for our present comfort; but for our more fruitful walking all the week following. [ K] Conference of good things, tendeth as well to the edifying of others, as our selves. Beside the which there are other duties to be don to them, as to do the works of mercy to them, as well in visiting them in their sickness, relieving their necessities, breaking off their disagreements, and reconciling them who were at variance, as in spiritual comfortings of them, as God doth enable us. And these all laid together are as a continual direction for the holy use of the [ A] Sabbath to us (even as the daily direction which I shall add afterwards, is to serve a Christian daily as long as he shall live:) for the profitable and heavenly spending of the Sabbath is the market of the soul, in the which, he, who is wise, will provide and store himself for all the other days of the week, wherein it is like he shall have little help, but much discouragment, as in the world may be seen. And this holy passing of the Sabbath must be religiously regarded of all the Christian family, as the charge given to the governor thereof doth show: and of the stranger also who shall come under his roof. This is the sum of the holiness, which we are to show towards God: he that desireth to hear more fully of this matter, which I may not handle at [ B] large, let him read such treatises as are written of that argument.

CHAP. 16. Of certain duties to men, in the fifth, sixth, and seventh commandment, the obeying whereof is a part of the godly life.

N Ow followeth another branch of the second part of this godly or Christian life, requiring of us righteous dealing towards all men: Where by the way, this is to be carefully [ C] regarded, that seeing there is an apparent distinction and difference betwixt those forenamed duties of holiness to God, and these of righteousness to men which shall follow, and yet both alike commanded; therefore that no man disjoin in his practice, or separate the one from the other, seeing the Lord hath set them down jointly together. I speak this, because there are many, who delighting in hearing the word preached, and prayer, and reading (which are duties directly appertaining to God; yet are very negligent in performing that which is due to men; as in doing works of charity to the poor, living peaceably and comfortably in marriage, or in shunning hasty judging of their brethren, [ D] and in being dutiful to superiors, as magistrates, parents, masters, (when yet they command in the Lord:) and so, contrarily some shall be found doing many things commendable to men, and no religion in them towards God. Which thing, if it be of ignorance, is a shameful blemish in them, who are guilty of it, seeing they have had so long a time granted them of God, in which they might have learned better: but if after it be known, it remain still; it plainly testifieth that there is in them a willful disobedience against God, and that the best of their works are in vain.

And before I enter into the particular duties of righteousness to all sortes of men, it is here as in the fittest place to be taught, which cannot be afterward [ E] so conveniently added: That we have this mind in us, that we bear love towards all men even our greatest enemies ; from which ground and root of love, we may be ready to perform all the duties, which we shall know to belong to them from us, required particularly in the commandments following: And secondly, that we join with it another general virtue, which is brotherly kindness to Christians, which are brethren with us, which is an holy and especial love of one faithful brother towards another. And these two, are those which Saint Peter speaketh of, when he saith, join with brotherly [ F] kindness, love: where this virtue is, they have learned to give everyone of the faithful their brethren (according to the knowledge wherewith God hath enlightened them) the several duties required in the second table. A rare and singular gift of God; which if we could see the practice of it, what light of good example it giveth, and what profit, it would inflame us wonderfully to the practicing of it.

Now follow the several parts of righteousness to men, as they are distinctly set down in the six commandments following, to be performed of Christians, and which help to make up the second part of a godly life. In all which, although there are many more particular duties to be mentioned [ G] then were in the former part (because we have so many dealings, and that with infinite persons) yet I will set them down with the like brevity as near as I can, that I have done the duties of holiness to God, leaving the reader to learn the other (as I have said before) by other ordinary means.

And first the duty which men owe as they are inferiors to others, and the superiors to them again, come here to be considered, both generally, and one particularly towards another. Where this is required of all inferiors, that they so carry themselves in their whole course to them, which by God's appointment are above them, or excel them, that they may show in their whole course that they honor them: for so the will of God is, not to require [ H] any one especial action or duty of them, but that their whole conversation be such towards them, that the person which they take upon them, and the place wherein they are, may have more credit and estimation among men, and be upholden and maintained in such sort, that they may weigh down all wicked practices of men against the same.

The duties in general, which belong to all inferiors, do arise from this one, as from a fountain, that is to say, subjection: which is a voluntary acknowledging, that they are set under those, which are their superiors by God's ordinance and appointment. The which when men are persuaded of, they will readily go under any duty that appertaineth to them. And [ I] from hence issueth inward reverence towards them, as to think highly of them for that person, which God hath put upon them: and therefore also to give them that outward reverence, which is due to them: as to rise and bow to them, to give them the higher place, liberty to speak before them, and to give them reverent titles; and submitting themselves to them every way, as it is meet: which if in love it be not regarded, and the benefit, which God hath appointed thereby to come to their inferiors, considered, that so there may be a preserving of the dignity and worthiness of such persons and places amongst men, all confusion and barbarousnes must needs insue and follow. [ K]

And for this cause the superiors again for their parts must see, that they carry themselves towards them as brethren, in all courtesy, saving their authority: and further also that they go before them, both in all innocence, and example of good life. And because there are some superiors to us by civil authority, as princes and other magistrates; and some ecclesiastical, as Church officers; some by nature as parents; some by age, as the gray headed, [ A] and some by gifts, as of knowledge, experience, and other graces: therefore both their inferiors to them, and they to their inferiors (besides the former duties in general set down) have somewhat severally to look to, one towards the other. To such as have authority over them, inferiors must submit themselves, in bearing their rebukes, and receiving their corrections willingly, and without resistance, by not answering again, by stomach or countenance; yea though they suffer wrongfully: which commandment Saint Peter giving to servants toward their masters, who are not superiors of the highest power, or of greatest authority, doth much more bind other inferiors to be subject thereto.

[ B] And further besides this, such inferiors are charged by God to be obedient only to their lawful commandments ; so that God be not thereby deprived of his due: for this cause subjects pay tribute to their Princes: & hold both their goods and lives so, as they be at their commandment. And servants, which will testify and show, that they count their masters worthy all honor, do frame themselves to serve them with faithfulness and diligence, not with eye service : by the one, seeking their profit and good trustily; by the other, doing their duties with care and painfulnes, even as to the Lord himself.

So all high Magistrates, both Kings, and such as are in authority under them, owe this particularly to the people, over whom they are, to regard, that [ C] the Gospel of Christ Jesus be published freely and purely by the Ministers thereof, thorough their whole dominion, to bring the people to God: and the same dominion to be well governed, by the right executing of wholesome and good laws, that the people may live an honest and quiet life under them. So also Masters for recompense to their servants, are charged by the Lord, to show themselves, as well good and bountiful towards them in recompensing their labor and travail to the full, as besides it, to do that which is just and equal unto them, the which they for their parts do owe to them again: which is to provide that they may be taught in the congregation, and at home: as also of themselves, to see that no necessaries, in meat, drink, work, [ D] and honest intermission in due time be wanting; neither that they with whom they have so covenanted, be kept ignorant, and unexpert in their trade.

Another kind of superiors, are kindred by nature, and parents in the flesh, to whom their inferiors and children for the singular benefits which they receive from them (except they degenerate far from their duties) do acknowledge much to be due to them again. Among which, this is not the least, that they show themselves forward in the embracing of holy instruction according to the ripeness of their years. That their reverence and obedience continue (of children I speak) even unto their end, although with [ E] more liberty, when they shall be of more ripe years, their parents themselves consenting thereto. Also that they make no marriages without their consent. That in token of thankfulness, they be ready to help their necessities. And that they be careful also to do their duties, even to those which shall succeed their parents, by way of second marriage: For their parents are bound to teach them from their youth, as was said of servants; to keep them from idleness, to train them up in some lawful and honest trade, to govern them wisely, and kindly, to provide for their necessity of marriage, [ F] and to minister things needful for this life, as they shall be able, and as they may do it religiously and lawfully.

Of those superiors which excel their inferiors in gifts, the Minister of God is chief: who is furnished with knowledge and grace to convert many to God, and to perfect them, as God's instrument unto the day of Christ's coming. And so particularly, to lift up the faint-hearted by comfort, to strengthen the weak, to direct him that wandreth uncertainly for want of knowledge, and to wait with patience ; and by becoming all to all, that he may gain some to God. Therefore the Lord hath given him a great honor with them whom he prevaileth with, not to be counted their teacher only, but their father: they who [ G] know their duties, for this heavenly communion, which they enjoy with God himself, and with Jesus Christ, by his ministry, do with gladness make him partakers of all good things for this life, and have them in singular love for their works sake. And this they do, besides the subjection, reverence, and obedience (which they have in common with all inferiors) who are willing to be taught, and rejoice to be counted obedient children in the faith.

Among these which I count superiors in gifts of the mind, they are to be reckoned, who are strong Christians, and whom God hath endued with a liberal portion of heavenly grace, wisdom, experience, &c. more then other of their brethren, and who know their liberty which they have by [ H] Christ in things indifferent, and abuse it not. Towards these, the weaker sort must know, that it is their duty, not to judge them who use their liberty, which they have by Christ, neither to count them as profane men for doing that, which they themselves dare not do; but to think them such, as God will confirm unto the end: and to consider that they themselves had more need to be settled in the knowledge of the truth, then to take upon them to censure those which are wiser then themselves. The duty of the strong is to bear their infirmities, neither to please themselves in the things which they do, but to build up the weak, and to use their liberty aright, serving Christ therein, and seeking the good and benefit of their neighbor: which [ I] is done, when for his sake they abstain (when need is) even from things lawful: and then it is necessary, when their weak brother by their example is led to do that which he hath no warrant of, and therefore his conscience is defiled and wounded thereby, and so he waxeth the more backward in the service of God.

But besides these gifts in the stronger sort, such as God hath beautified with any gifts, which others do want, ought to be had in honor and account for the same, and not saucily and proudly to be contemned: for by such, God helpeth forward the welfare of those who do want the same. And namely, the ancient in years and gray-headed are of the younger sort to be [ K] esteemed, and had in reverence: as Elihu hath given example in the book of Job ; who being in the company of sage and grave men, himself but young, did keep silence a long space: and when he spake, he said, he did so reverence their age, that he was afraid to speak.

And if we can frame our selves to give these duties to our betters and inferiors, it shall be the easier to regard the dignity and worthiness of those, [ A] which are our equals, which in that one sentence of the Apostle is taught us: that when the case so standeth, that we might seem as worthy persons as others, and not anything inferior to them in the judgment of men; yet let us give over our right unto thē (if it be any) and in giving honor to them, go before thē. And when we have had experience of careful practice in giving this due to our neighbor, we shall both perceive our want, and be ashamed to see how manifoldly we sometime failed herein (which without faithful examining will never appear, by means of our secret self-love) and what benefit we have of Christ's righteousness in this one commandment, to cover our so great unrighteousness against it, and thereby set our selves more earnestly [ B] to grow sound in the duties of it. This point of humility is for good cause required of us towards our neighbor, that we may the more readily yield to other duties which follow.

And this of the duties which we owe to the person of our neighbor: to the which, if we add this, that we be careful to maintain our own reverence and credit among men, by a course beseeming our holy profession, we shall do well. Now we are to see what God enjoineth us towards their life. To name the duties only, and barely to mention them, doth little good to the most that shall read them, either for understanding or practicing of them: and to stand long I may not, the least that can be said of the particular duties [ C] in every commandment (though brevity be studied for) is more then I meant to be occupied about: the wise reader must have consideration thereof. The duties to their lives are many: and those both to the bodily life, and the spiritual. From whence we must fetch for our daily practice, all that we are bound to perform, about this part of duty. And to the preserving of bodily life, health and welfare in our neighbor, as much as lieth in us, it is required at our hands: first, that he sustain no hurt by us, or any of ours, as far as we can hinder it, in stripe, wound, bitter taunt, or hard handling any other way, either he or his, whereby his life might be made unpleasant, while he liveth harmless amongst us: nay though he should ouershoote [ D] himself towards us, and provoke us; yet God will have us armed against such offenses, by that mildness of spirit, which changeth our boisterous nature into sweet amiablenes (verifying that which is written by the Prophet, the lamb and the lion shall feed together, Isaiah. 11.6.) whereby we are made able, and fit to live even with bad persons: Which mildness teacheth us, to bear much and suffer far, rather then to be angry in our own cause; which how weighty soever it seemeth to us, is no better then folly and madness: therefore not to desire revenge at their hands, but to wish still their good.

And for our own parts, wisely and carefully, both in words and in deeds [ E] to avoid, and cut off all occasions of discord; yea though it be with the forgoing of some part of our right, as Abraham did to Lot; and to procure peace, so far as it may be, without offense to God, or the hindering of our own salvation: and taking all things in good part, as far as possibly we may. Oh how much doth he comfort the life, and glad the heart of his neighbor, whose earnest endeavor it is, to live thus with all men! though it be a gift of God, which should shine even in the rich themselves, as the Apostle showeth, saying: Charge them which are rich in this world, that they be not high minded, but easy to [ F] be lived withal.

But yet is it further required at our hands, that besides the hurting no man (as hath been said) we should do them good. And indeed, such should our whole course be towards others, that we might make easy as many men's burdens as we can, seeing God in the riches of his mercy, hath unburdened us of so intolerable weight, as pressed us by our sin: even as he hath loved us therefore, so from hence it is, that we have love one to another, as to have care of their life, and welfare, to maintain it, as their necessity shall require, and our ability can perform: To manifest it in their miseries by pitying them, and having a fellow-feeling of the same with them, [ G] and so to testify it both by words and deeds; as our Savior by doing the the same in pitying the people, who were dispersed as sheep without a shepherd, gave us example, to do the like: And as their troubles and calamities shall be the greater; so the more speedily to lend our help to them, to ease them, as much as in us lieth.

That this may the better be conceived and practiced of us, we may take two examples for all the rest, to show it in: for this being so needful, and that oftentimes (I mean, to show mercy) and so much complained of, to be wanting, I will stay a while in it. The one is in the distressed case of servants, who if all hard measure being offered them, they must yet not be suffered to [ H] answer for their innocence, their burden should be great: Job therefore shown himself to have learned this compassion effectually, when as he saith, If I did contemn the judgment of my servant, and of my maid, when they did contend with me, what then shall I answer, when God standeth up against me? For he that made me in the womb, hath he not made him? This (all men must needs say) is mercy to the life of our neighbor indeed, when we shall show compassion to them, whom we might oppress, as being not able to resist us.

The second example is of such as our Savior speaketh of, who visited him in his members (though many other who saw their misery did not so) [ I] saying: When I was hungry ye gave me meat: Here by his own words, we may see, that true compassion will show it self by relieving in time of need, and shutteth not up it self with an unsavory answer, as James speaketh, God provide for you. And as we should show our help, chiefly to the needy and poor, so ought we ever to be ready to help all other with whom we live, as they shall stand in need of it, by counsel, travail or the like: even as Simeon did his brother Judah against the Canaanites: and the rest of the tribes did Gideon against Midian, and the Amalekites.

But I will with adding a little more now make an ende of this duty towards the life of our neighbor: That which I have said thereof, may teach, [ K] how pity is to be shown to the bodily necessities, as to the whole life of the needy and afflicted; and likewise how we must be ready to help all sortes that are distressed: and therefore much more to be harmless and innocent. Virtues they are of singular price, though little set by in this evil world: and yet he that is void of them, were better be out of the world. For both of them are accompanied with other virtues, which do set out [ A] the worth and beauty of them; even as a chain of gold, rings, and bracelets do beautify, and adorn a comely person. For the latter, that is, innocence and harmelesnes, is accompanied with meekness, patience, and long suffering, without standing stiffly upon an offense, or hotly pursuing it, but easily passing by it. Also he that is harmless, is gentle, tractable, and soon entreated to forgive a trespass, though some can never be brought to it: he is also peaceable and communicable, and fit to be lived with; which virtue is rare to be found. Therefore the innocent and harmless man is much to be set by: and as profitable to him who liveth with him, as of himself, he is commendable. And this is to be joined with the other virtue, which in this [ B] place, I before commended, namely helpfulnes: and which hath adjoined to it, mercy and tender compassion to succor them that be in misery: and kind heartednes and goodness, as the scripture calleth it, to prevent evil and danger from our neighbor, before it take hold of him. And thus much of the duty which we owe to the body and life of our neighbors. That which remaineth, is of the regard and compassion which is to be had over their souls particularly. That seeing the multitude of bad examples is one especial imboldening of the world in evil: we, who are marked more then others, how we live after the Gospel, which we have in so great price, ought both to walk warily towards such, as are yet in unbelief, as well as unblameable [ C] amongst our brethren, that so we may hope, that one time or other, it may please God to call them home, as the Apostle speaketh to the believing wives: And who seeth not, that good example and innocent life, doth more move the ignorant, and unstaid persons at the first, then the doctrine, because though they hear it, yet they understand not the power and authority of it, neither are able to weigh the soundness of it, until they see the beauty of it appear in practice: And therefore he saith; Let your conversation be pure, that they which obey not the word, may be won by you.

With this holy example of life, another duty is required, that all occasions be taken, and the opportunities used of winning men to God, and of [ D] confirming them who are in Christ already, and peace making, and reconciling such as be at variance, and observing one another, and provoking to love, and good works, the fruits thereof, by instruction, by exhortation, admonition, consolation and such like. If the desire of the salvation of our brethren were such, when opportunity serveth, and especially in company, as that for the same, we could neglect our own ease, and vain liberties in idleness, and unprofitable talk; there is no doubt, but by kind and wise dealing with them, we should prevail with some: especially this one thing being added, (a thing of all other most looked after) that with godly counsel, we pitied the necessities of those that be in wants, as their case requireth, and that with [ E] the bowels of compassion, whereby both their hearts are comforted, and they better prepared, to take good by our counsel and instructions, even as Boaz did to Ruth in both, when his kind and sweet words to her with his friendly dealing, caused her to say, Oh my Lord, thou hast comforted me, thou hast spoken to the heart of thine handmaid.

These two former duties being rightly observed and duly regarded, that is, that we honor the image of God in our neighbor, as it shall appear to us, and that with this humility we join tender love to his life and person, [ F] as now hath been said: we cannot rest there, but we must declare the same love in not hurting or grieving him in any good thing that he hath, and setteth by: neither can we in truth say, we love him, when we can be content for all that, to do the thing which we know, will offend and vex him. And therefore every Christian which hath this love in him, will be ready to give his neighbor his due in this commandment, not to attempt his honesty and chastity, which is principally forbidden in this precept. So that through this love to our neighbor, and all that is his, we must live so innocently and chastely, that none may have cause to complain, that they be hurt or annoyed by us, this way: and that we our selves do warily shun, [ G] and avoid all occasions, whereby we know we might be in danger thereof.

Therefore for the better obtaining of this at our hands, God requireth this of us, that both our minds and bodies be chaste: the one pure from unclean lusts, desires, and thoughts tending to vnchastnes: the other kept in honor (for so the Apostle calleth it) free from all executing of such unclean desires by any strange pleasures, which he condemneth. And therefore that all the parts of our bodies be kept continent, as well as the face, eyes, ears, tongue, hands, and feet be turned away from such occasions, as may lead thereunto. [ H]

And this is commanded to the unmarried, and to those which are married; but yet with some consideration, and regard had in the same. The unmarried, that they see, that through an especial gift of God, their abstaining from marriage be according to the rules before set down. And for this cause, that they be very wary and circumspect in the use of all lawful liberties, as of meats, drinks, apparel, sleep, recreations: and that they give themselves devoutly to all exercises of godliness, and amongst the rest to fasting with prayer, as they in wisdom shall see cause, always remembering, that the unmarried are they who may best care for the things of the Lord; how they may please him. By the which means notwithstanding, if they shall [ I] feel and perceive, that they cannot serve God with peace, as in time past, but that their minds and bodies are hailed, and distracted, the one by strong lusts carrying them, the other by burnings; they must know, that they are called to the use of the remedy, which God hath in this case provided for their behoove and relief, that is, the change of their estate, marrying in the Lord.

The married couples being cut off (as I have said) from all other, save themselves, must know that their sin is ten fold greater then the others, if they shall be found either secretly attempting, or openly defiling themselves, whereby it may be seen, that they do not regard and conscionably [ K] seek to preserve the chastity of their neighbor, a thing provided for by the Lord most principally in this precept: but rather let them know how to use their liberty rightly, which God hath in this behalf, granted them: That is to say, that they marrying in the Lord, may also live in the Lord together: and (to speak more plainly) as they have married, with hope, they shall find more help thereby unto godliness, then they could have enjoyed alone [ A] without it (seeing marriage was ordained by God himself, an helpful estate many ways, Genes. 2.18.) so they dwell together according to knowledge, to perform the more easily all duties one to the other for their mutual help, and comfort in the communion of their goods, graces and persons.

But though God accounteth the marriage bed undefiled, and the use of it lawful, for the increase of posterity, and the subduing of concupiscence: yet to the end that God's people may remove from them much unseemly profaneness therein, which the irreligious sort inuēt to themselves, who never use to look further into their liberties, if they understand once that they be lawful; and to the end they may have the right use thereof, God hath taught [ B] them to sanctify the marriage bed with prayer and thanksgiving, and that nothing be done betwixt themselves to the wound of conscience, or the breaking of their peace. And that is the true use of it, when they are made the more fit and cheerful thereby, to all duties of holiness, or at leastwise never the vnfitter, which is