Seven Treatises

CHAP. 17. Of some duties to men in the 8.9. and 10. commandments.

A Nother part of righteous dealing with our brethren is, that they be not injured by us in their goods, which God hath given them, for their necessary use and comfort in this life: And therefore, as we would desire our selves to enjoy with safety, and without fear, the portion which by God's [ E] goodness is fallen unto us, even so should our neighbor live by us without danger, or just cause of complaining, that he is any way annoyed by us. Loe this is the order which God hath taken and strongly provided for, that if he be regarded amongst us, we shall not dare be bold to injury one another in the smallest piece of his commodities, but give him his own, as the commandment chargeth us, saying, Thou shalt not steal: and as another Scripture saith: Owe nothing to any man but this, that ye love him. And if we love him, how can we grieve him, in withholding that from him, [ F] (as was said before) which is dear unto him?

So that, where the case is plain, that anything is another man's, we cannot so much as lay claim to it, but God is despised of us. But seeing it is doubtful oft times whose the right is; and the most contentions, and vncharitablenesses arise from hence, that it cannot easily nor clearly be seen into, whose it is indeed: here therefore, although men without Christ, will not easily be advised, yet the Lord hath provided, • hat his servants shall be ordered, for the retaining of love and righteous dealing: That partly they shall forgo somewhat of their own right, as Abraham did to Lot (if it shall be thought expedient) rather then to break the bond of love; partly, if it be in such a [ G] matter as is made doubtful by the subtlety, negligence, or other default of either party (as when a bargain is made, and yet left uncertain in some point, which after breedeth contention) the damage ought to fall on him, through whom it came: and if it be otherwise so difficult, that it cannot betwixt themselves be determined, let other men of wisdom take it in hand, that if it be possible, suite of law may be avoided; and yet if that cannot be, let it in love be prosecuted.

Thus much generally, to show, that God will have equity maintained in the coming by, and enjoining of our commodities, and no man wronged in the least part of his goods by us. But for the more clear beholding of our [ H] duties in this branch of obedience, or righteousness (seeing they are many) it is very expedient, to lay them forth more particularly, according to the diverse states of men. Therefore, as some are merely poor men, and by God's appointment and ordinance, do live by alms: other can in some sort partly maintain themselves, but not without the help of others, by borrowing of them: and the third sort is able to lend, or to give, or to do both: therefore according to these diverse sorts of men, the several points of righteous dealing one with another, must be spoken of: and those which are beside this, shall be considered afterwards.

They who have no other way to live, or to be maintained, but by receiving [ I] men's benevolence, have their proper duty assigned them of God, about their neighbors goods, first to know, that their poor estate is allotted them of God, as the rich man's is also: according to the Scripture, which saith, The Lord maketh poor, and he maketh rich: and therefore he is to live in it with contentation. As also he may do, if he know God to be his father through Christ his redeemer: for there is encouragement enough from thence, to live contentedly and comfortably in any condition, in the which God shall set him: For want of the which, it is, that neither poor nor rich are contented without hunting after that which is another man's. Now as it is the poor man's duty, to be contented with his portion: so it is in no sort [ K] tolerable in him, to grudge at other men's abundance; for shall his eye be evil seeing God is good? Neither ought he so much as to wish the same, and so to injury his neighbor: but to receive thankfully that which befalleth him, acknowledging such to be God's instruments, and as it were his hands, whereby he ministereth to his necessities. And because the people of God, which either sent relief to the poor of other Churches, as they of Macedonia, and [ A] Corinth to Jerusalem; or who provided for their poor, as they in the Acts; they did it to encourage them, to remain and abide constant in the doctrine of the Gospel: therefore the poor which live with us, must know this, and look to perform this duty also, that having such encouragement, they make it their chief work to live godly and obediently: That is to say, to glad their hearts, who refresh their bodies, when they may see their innocent conversation, and zeal to Godward according to their knowledge.

But I lament the estate of the poor, even as I do many thousands of others, to think how few of them are fit to hear this their duty with any hope to be the better for it: and what an universal blindness and security is [ B] amongst them; seeing they are as far from the desire of true knowledge, as they are from possibility of obtaining it, yea though there be offered unto them a plain and easy manner of teaching them: which as it is at this day for the most part, in that estate to be seen, so it seemeth to have been usual among such long ago; that the poor lived for the most part without care of religion, as by Jeremiah his words doth appear. Who when he had, after inquiry, found, that there were few that sought the truth, he said: Surely they are poor; for they know not the law of the Lord: I will get me to the great men, for they have known the way of the Lord: but these have altogether broke the yoke, and burst the bonds. God move the hearts of them (in whom it lieth to redress [ C] it) to pity the one and the other: and to have a greater care of their good (by providing that they may be taught the salvation, and happiness of Christians) then they (being yet ignorant) have care of themselves: Even to be means to bring light to some of them, who have long sat in darkness, and especially for the obtaining of the forgiveness of their sins, and the change of their lives.

But I must remember, that I am in setting down the duties of all Christians about the goods of their neighbors: although entire pity hath moved me to make this short digression. The last duty therefore of this sort of poor people, is, with the former, that as much as they be able, and their bodily [ D] infirmities of age, blindness, lamenes, and such other, will suffer them, that they redeem their time from idleness, and consequently from other evil passing of the same, to do any profitable work which they are fit for, ever tying their hearts, eyes, and hands from pulling to them, or desiring that which is another's.

The second sort that I am to deal with here, are they, who cannot live by their labor alone, but stand in need of the help of others by borrowing something of them, that so they may the better provide for themselves, and theirs. Their duty is, carefully and faithfully to purpose the restoring of that, which they borrowed, at the day appointed, and that with thanks. [ E] And therefore in no wise to abuse their creditor, by a dishonest denying of it, or unwillingness to repay it: thereby, and by other delays seeking to defraud him, and think hardly of him, if he requireth it; which to do, is as if they counted it their own, and a kind of theft: and so they shut up men's compassion from lending: For a chief cause of little lending, is evil paying. It is further required of them, that they borrow not without need; as many do, to maintain themselves in play, and idleness: for by that means they deprive him, who hath need indeed to borrow, seeing the [ F] lender cannot pleasure both. And although they find favor to borrow for their necessity, yet they must not look to borrow that, which they are not like to pay again, by taking more dealings into their hands, then their ability will serve unto: for many undo themselves, and others, by that means: much less may they borrow to lend to another for usury, as we call it. Lastly, if their simple meaning in purposing to repay it at the due time, be disappointed; yet their care must be, to satisfy their creditor, and content him, with promising new day, and paying part, and every way that they can (except it be forgiven them altogether) to show, that they were not faulty, nor negligent in this matter. [ G]

And this for the borrower: now as concerning such as are able to give, and to lend, first I will set down their duties in those respects, and how they should use their goods, to the end they may continue this duty of lending and giving still: after, I will show what rules of righteous dealing they must use in the getting and increasing of their goods, with all men, and in all kinds of their dealings, that so they may be free from this common evil, of wronging any, in their commodities.

They who give, must give freely, not by compulsion, and cheerfully, desiring thereby to relieve and comfort them who receive it, for charity and conscience sake; as the necessity of the poor body requireth, and their ability [ H] will give leave: and so, as they may give to one, as well as to another, and continue the same duty: and in greatest necessity to stretch out their hand the more largely, without the which necessity they may continue their patrimony and inheritance, to their posterity.

The lender is bound to help his neighbor, such an one (I mean) as I have described the borrower to be: if he be able to forgo it, and for the appointed time that he hath lent it, not to require it again: and to receive it at the due time without any commodity; much less to compound or agree with him for any: for whiles he pretendeth to seek his poor neighbors commodity, and yet thereby laboreth to seek his own [ I] advantage, with the others hurt, that were intolerable. But yet it is lawful for him to take a pledge of him, if he doubt of his credit, so that it be not his bed, or such a necessary thing as he cannot well spare: And yet if he see that it cannot be repaid without hazard of his undoing, he must bear with him, and show compassion either for a time, or forgiving it wholly unto him.

These things considered and wisely regarded, what should it grieve them, whom God hath endued with riches, and the commodities of this life, more then they need (to the end he may prove them, what liberality they will show to their poor flesh) to reach out their hand, as they see most [ K] need both in giving and lending, and there especially, where God hath placed them, and to their own kindred? And for this cause, men ought to know, that they should be more moderate in spending wastefully upon others (where they need not, neither doth any charity bind them) or upon themselves in diet, apparel, or such like: considering that he which hath made them able to give, might and could have made them stand in [ A] need to receive: and therefore we have the poor always amongst us, that we may do good to them. But all is too little for men's selves, by means either of a licentious wasting; as excess and needeles sumptuousnes of clothing, and providing for their bodies, or by a miserable pinching and hoarding up for their posterity; that they may exceed and pass their bounds; and that they may match any of their equalles to the utmost: whatsoever cometh in by the year, or by the quarter, they have a bottomless bag to put it in; none are the better for it, but themselves and theirs: whereas indeed, none are more the worse for it, then themselves, and theirs, as we see it oft to come to pass; they themselves coming to an heavy reckoning for it, their children for [ B] the most part, spending it wastefully. But I cannot now bring examples, which in scripture and experience, are innumerable. And whereas there are two sortes of them, who have goods for their destruction: the one hath no other thought abiding with him, but about increasing, though he know not why, and perhaps have neither child nor brother: of whom it is verified, that the covetous never doth good, till he be dead, like the water in the ice, which never is profitable, until it be thawed. The other sort go so far in satisfying the desire of the heart, and the lust of the eye, and take such pride, and iolitie in their life, whiles they have that, which they would, that instead of giving and lending, they have not sufficient at the years [ C] end to satisfy all their expenses: what do I say, to satisfy, when they are a whole years revenue afore hand in charges, besides other debt: so that they, who might with Job have comforted the hearts of many poor men by lending, are fain to grieve the hearts of many, and those meaner then themselves, by borrowing; or which is all one, by deferring of them, who have need to use it being their own, that they may verify the words of the wise man chap. 5.12. There is an evil sickness that I have seen under the sun: to wit, riches reserve to the owners thereof for their hurt.

And thus much of lending, whereby this one thing may appear, that lending is an help appointed of God, for the relief and ease of the poor [ D] (without taking anything for it, and so oppressing him thereby with usury) which could not otherwise maintain their charge; rather then for the benefit and behoove of such as are well able to live. Which sort of men yet if in some extremity, they stand in need, and have no way to provide for it, but by diminishing of their inheritance, or by impairing their stock and trade, in such a case for a present necessity, shall not offend, if they require and seek help by borrowing, for some short time (so as they be ready to afford the like help again in the like need:) But to do this for the increasing of their patrimony, or for any long time, and any great sum; otherwise then by agreement betwixt both parties, that the like gratifying of his [ E] part may be performed, if he will require it, there is no band in Christianity so straight, that it tieth the one party to lend it; nor any liberty therein so large, that it giveth leave to the other to request it. Both which, I draw from the general law, which all must be subject to: namely, Whatsoever ye would that men should do unto you, the same do ye unto them: and contrariwise.

Now concerning suretyship, this briefly is to be said (seeing it is of the like nature unto lending.) Although it should pity us to see a man fallen into danger to his creditor through any default; yet no duty bindeth us to take [ F] upon us for him, to meddle where we have nothing to do, except it were in a matter of so small value, that by benefiting him, we should not hurt our selves greatly. But otherwise we have commandment oftentimes to beware of it: As where it is said; Be not thou of them who are sureties for debt: And again: If thou hast stricken hand, and entered into suretyship, thou art snared: And so by needeles dealing in other men's business, they bring upon themselves needeles troubles, and are also oft hindered from following their own calling.

But yet least we should think that in no case, this duty were to be performed, we must know, that for such as are known of us to be approved [ G] Christians, or our brethren, with good advise we may, that is, so far as we are able to bear the burden: as Reuben did offer a pledge to his father, for the safe bringing back of Benjamin his younger brother. But if any such weight should lie upon it, as that our undoing and utter impoverishing should thereby be procured, I say with Solomon, Why shouldest thou cause thy bed to be taken from under thee, when thou hast nothing to pay? For of thee it shall be required.

Now the duties of righteousness which follow, are such, as we are bound to perform towards all in our common dealings, whereby we increase our commodities: that in none of them, we be justly charged to do them any [ H] wrong.

First therefore let every man see, that his vocation and trade, by which he getteth his living, be approved of God, and profitable to men, as the Apostle willeth: and therefore, that they be no idle persons, Parasites, Iesters, Iugglers, sturdy Rogues, Players, or other gamesters, dicers, carders, and such like. Then, that they deal lawfully in every part of it, that righteousness may be preserved by them: In buying and selling, that the one give his penny for his penyworth; fully satisfying also the travail of the other, and cost that he hath been at: and that the seller perform his peniworth as good as is agreed for, and faithfully: and therefore deceitful ware, unjust weights, unequal [ I] measures, delay in time, wherein it should be performed, and such like, ought to be far off from the practice of a sound Christian: for herein promise is to be kept, though to the man's hindrance that made it.

The same I say of hiring, and letting, that neither party alone be regarded, but indifference used (as much as may be) for the mutual good of both, until the time agreed upon, betwixt them, be expired. Partnership and fellowship in bargaining, when both are at the like cost, or the ones labor and travail goeth with the others money, by their mutual agreement, this kind of contract (I say) giveth no liberty to the one to provide for himself, without regarding the other; but faithfully and truly to deal, that they [ K] may both be partners in losses, and in gain: neither justly openeth the mouth of others, to condemn it.

These being the most usual kinds of contracts, do show the nature of the rest, which are in use amongst men, and do leave no place to that oppression in the world, called usury, or any other such seeking of men's private profit in their dealings, without regard of the common benefit of both: [ A] when both parties are not provided for, to their contentation and satisfying according to equity, and to the meaning and provision made by God in that behalf: which is, that the one without the other should not be benefited nor enriched; but the one to have care and consideration of the other, and the commonwealth of both (as I have said) respected. Which if it were regarded betwixt both parties, could in no wise be justly complained of; neither is such dealing of the nature and kind of usury, whether it be in hiring and letting, or in any other kind of contract whatsoever: but that common dealing for ten in the hundred, or nine, or eight, or any such like, which is without due consideration of the commonwealth and upholding of both, is [ B] utterly to be condemned. Which if it be well and duly considered, will soon answer all conscionable men, about the question of usury and oppression, that there can be no use of them in the Church of God, nor the Christian commonwealth: the Law-maker having said of both, as of witchcraft & of idolatry, there shall be none such in Israel, that is, among God's people. And as for teaching others their duty (especially in money matters) who have not given themselves in full resolution to be guided by God's word, Preachers may sooner wear their tongues to the stump, then they may prevail with them. But there is another thing, of which, some professing the Gospel, desire to be resolved, and that is about the buying and selling of annuities: [ C] and whether they be not unlawful.

Of this therefore by so good occasion, as is here offered, I think it convenient, to set down the will of God and our duties: and the rather for the ignorance of many about this point, and for the satisfying and answering of the well disposed Christian. For this purpose, we are to know, that by annuities are meant, certain yearly rents or revenues coming in, for some years space: and that the owner may sell them quite away for his own behoove, there is no more doubt, then there is of selling his patrimony or inheritance it self (if it be expedient) which is (as we call it) perpetual.

Now further, there are two sorts of annuities bought and sold among [ D] men. The one is, a yearly sum of money for years, when the seller hath no such annuity, but as he hopeth to make it of his labor and commodities. The other is, a certain reuenew, rent, or part of rent, which he enjoyeth, and is willing to forgo it. The first sort is full of danger, and causeth much wrangling, disagreeing, and contention betwixt the buyer and seller. And no marvel, when that is bought & sold which the seller hath not: I mean, when there is no such, either for him to enjoy at his time, who hath bought it, or for the other to perform that hath sold it: Much like them, who sell Hops or Corn, before they see whether they shall have any to perform or no. In this case, the change of the price causeth the one party to repent him, [ E] and so he studieth how he may shift for himself, by what means soever. And indeed no former bargains do commonly end without jars and controversies: neither ought any to make them, before the proof of their commodities, except they be both able to bear, and also willing to stand to the uttermost of the hurt, that may befall them. But to return to annuities: let not him who is wise and peaceable, meddle with this first kind of them.

Now concerning the second, there is no doubt (as I have said) but that a man may help himself with his own: and therefore such annuities may [ F] be lawfully and Christianly bought and sold. But where (then) is the danger in this kind of traffic? I answer, it may be on the behalf of both parties. On the sellers, by fraudulent and crafty dealing: as if he have either sold the same annuity before to another; or if he know it to be litigious, and encumbered, and so he selleth sorrow and trouble to his neighbor, in steed of a commodity. This dealing is so gross, and branded with the mark of infamy and dishonesty by the Lord himself, that I need say no more of it. On the buyers behalf, the sin and offense is, when he knowing the other must sell, and within a certain time, holdeth him off, as though he cared not for it, to the end he may have it, not according to the worth of it, and as many other [ G] will give, but for a little; perhaps half the value, and so copeth him up, and sucketh out of him no small advantage. This is a grinder of his neighbor. Thus come in the annuities that gripe more then ten in the hundred, when the seller might, if he had had good measure, have made his benefit almost as much more. This dealing, if it be used towards the wealthy, is rank oppression, when the buyer lieth thus in the wind, as it were, and will not give according to the value: but if it be practiced upon the weak stated, and men behind hand, it is as the plucking off their skin from their body. If it be asked, what commodity a man may reap lawfully this way: I say, if he buy the annuity or rent of him, who is wealthy, so as there be plain dealing, he [ H] may safely enjoy the benefit which the other offereth: If he be but weak or in debt who selleth it, let him be sure he give to the uttermost value, and in token that he doth so, let him not be unwilling to release him again afterwards: which shall always prove, that he seeketh no advantage by him. And this of annuities, both to direct a Christian how to deal in them, and to answer such as think (without any ground) that no dealing about them is lawful, what our liberty is. Now that all may come by, and enjoy their right in these, and in all other usual contracts, exchaunges, societies, and dealings amongst men (for want whereof are the most broils and contentions in the world) let this be, for conclusion marked, that truth in words, equity [ I] in deeds, and simple meaning in purposes and thoughts, is to be firmly and constantly retained: and where that hath not been practiced, full restitution is to be made.

Now another duty is, to restore to the right owner, the thing which we find, if we can know him, and not to count it our own. Also to restore faithfully and without delay anything which is committed to our keeping for trust, and not to defraud the party: whether executors of the will of the dead, or guardians, that take upon them the care of orphans living: that as the beloved Disciple John being put in trust by his Lord and Master, with Mary his mother to regard her, was faithful, and took her home to him, John. [ K] 19.27. even so may they be true and just in that which is committed unto them. The Lawyer also, to take no causes into his hands, which he seeth can have no good end with equity, and those which he doth become defender of, to show all honest faithfulness, and diligence in following of them: That they in whom it lieth, make no delays in the ending of the suites which come before them, but with all expedition possible dispatch the same: that [ A] their light may break forth clearly as the noonetide. Which grace is commended in Job thorough all the world, where it is heard of, that he restrained not the poor of their desire, nor caused the eyes of the widow to fail, by long waiting for her request.

Last of all, to suffer all men to enjoy their own, and as neither by play, lotteries, laying of wagers, neither by force, violence, or any kind of oppression; so neither by deceit and craft, we seek or procure the hurt of our neighbor, to increase our own profit. And thus I have set down a sum of the chief duties, which our God hath bound us to perform towards our neighbor, concerning his goods, that we be found no way unrighteous in our practice [ B] and dealings with him, but suffer him to live safely by us, as he trusteth to do: wherein though I have laid out nothing in any large manner (which was not my purpose to do further then need requireth) yet he that considereth how many duties here are to be performed, shall see it the more needful to have a brief rehearsal of them, being so many; to the which, as to a glass, he may repair when he will, rather then to desire some few of them, handled more largely, with omission of the rest. In these duties performing, who so setteth himself to delight, and maketh it his pleasure to walk after these rules; and when he can find by due observing himself (that he hath taken anything wrongfully) to turn back unlawful gain: as his liberty shall be [ C] great with the Lord, and his confidence strong, when he seeth that for his cause and for the hope of the reward promised him, he can be willing to deny himself, and his own will: so his example shall be highly commended, and do much good amongst men: And yet this should not be to seek with such as go for God's servants, as it is written: It is joy to the just to do judgment. And let it be remembered that I here teach them, who profess that they are willing to learn, not the scorner. To conclude: let not only the forementioned sins against this commandment be avoided, and the contrary duties practiced: but let us every way so use our goods, that we may be thereby more fruitful in every good work, then we could be if we wanted [ D] them: else how shall we be able to give a good account to our Lord and Master, and to say: Behold, Lord, here are thy five, or two talents: I have gained with them many more? Luk. 19.18.

The next duty wherein we are to serve our neighbor through love, and to deal righteously with him, is about his name. Herein our love must show it self to be such, that we be afraid to vex or grieve him this way, as well as in his person or goods. The sins have been mentioned more at large, which are committed against this commandment, the duties shall be put in a narrower room. One of the which is, to rejoice in the good report of as many as we can hear, and be persuaded of: as the Apostle did for the [ E] good name of the elect Lady, who had so carefully walked after the Gospel herself, y ^t by her fervent travail, he had found her children also doing the same. This rejoicing for the good name of others, banisheth this secret repining at the same, and envying them for it, and the poisoned desire of vain glory, out of our selves; to the which belongeth this: that we sorrow for their infirmities: so far it ought to be off from us, to report them, or hear them of others with delight.

Another is, to hope through patience for better things, then as yet can [ F] be seen in men, remembering what we our selves have been sometime: and therefore not rashly to judge and condemn such, so much as secretly, and least of all to make them odious in company by uttering their crimes, or allowing others to do soe, of whom we have good hope. Concerning the rest who sin boldly, I say: Let Baal plead for himself: for such as defame themselves by their wicked behavior, are not injured by us in giving warning of them. It is also further required of us here, that as we shall be able, and may get good opportunity thereunto, we help to cover these faults of theirs through love, who may be recovered and brought to repentance: and yet not by flattering them therein, or dissembling the same (for that is rank [ G] hating of them, when we by suffering them to go on in their sins, cause them thereby to come to some open shame and punishment:) but do we rather, as the Apostle James expoundeth this hiding of faults, saying: He that shall convert a sinner from going astray, shall save a soul; and hide the multitude of sins.

Thus we should labor to keep them from an evil name (who are not shameless) and so from further danger, by this our telling them of their faults; which if they be not yet gone abroad, may by it be amended: But as for open and bold defamers of others, they are not to be dealt with privately, when their slander is spread far, but to be censured by the magistrate, [ H] that so taking shame for their sin, they may be brought to repentance. And this remedy, as it may, so it ought to be sought and used in love, even as the other by reproof and admonition: and by these means (the Lord blessing them) both sorts may blot out the remembrance of their sins, both before God and men.

To this duty belongeth another, much agreeing with the former: that is, not to bewray a secret, when it may safely and without displeasing of God, be kept in: For both this and the former go so heavily to the heart of our neighbors, when they hear that we have no regard of them, where it might do them good; neither do spare, by enlarging of the report of that which [ I] was secret before, to increase their misery and infamy: though they have loved us before, yet now their hearts are turned from us (though that be their sin) for that they see us not bearing a part of their grief and sorrow with them, but to publish that, which we know of them, by want of love to them. For every truth, and the whole truth, is not always to be uttered; although all kind of lying and slander be always to be abhorred. I say further, if we should speak of men's faults with bewailing them, or with a desire that they, to whom we utter them, might help to redress them; yet could we not be justified in so doing, except we have used all means which we know, to amend them, and (when there is no other remedy) go about the opening [ K] of the same, as it were, unwillingly; and in loving faithfulness, reveal it only to such a one, as is likest and fittest to reform them, and not please our selves therein: In which case the house of Chloe sent word to the Apostle Paul, that there were dessentions in the Church of Corinth. But here let this be considered, that all reports of men's faults are not to be admitted, least we should nourish the slanderer, Prouerb. 25.23. nor all such reports to be rejected, [ A] or coldly reproved, least we should embolden the offender, and the committer of them, 1. Sam. 2.22.23. but so far as they may be proved; that the guilty may be duly censured, as Paul did the Corinthians: but not without proof, least the slanderer should be fleshed: for the which cause David said to Saul in this very case, why doth the King give an ear to them which say, David seeketh to kill thee? 1. Sam. 24.9. It is moreover required of us, that we uphold the good name of our neighbor, when we be in place, where he is unchristianly and reproachfully spoken of, that so we may cause slander and envy to cease: and not to deliver him being innocent, in such a case, when we may, is little differing from defaming him, our selves. Which [ B] was the sin of those cruel Jews mentioned in the Acts; who when Paul was accused as an evil doer, stood by; allowing the same against him, who knew, that those things were not so; and if they had rightly learned to practice this part of duty, would have answered in his defense. But the neglect of this duty is the greater, if it be done in a public case before many, as that was against the Apostle, when the Judge will not give sentence, the deponent will not speak the truth on the side of him, who is falsely and unjustly brought in question; and the accuser will not let his suite fall, as they see they ought, and should do: but indirectly at least, do pursue him, either making a small crime in him to be an odious offense; or when he is innocent [ C] and clear, yet charge him as a trespasser.

It is our duty also, by our hand writing, or any other credit bringing unto him, whose good conversation is approved of us, to free his name from unjust reproach: yea, and if the case be weighty and urgent, so far as we be privy to his innocence, not to be unwilling to free him by our oath. There is yet another thing, wherein our love should show it self towards our neighbor, as necessarily as in any of the rest: And that is, by uprightness of heart, and kindness to interpret all such of his sayings and doings, as may be well taken, in the best part; and not for some little blemish, and as it were half a fault, to deface the whole: and to be free from surmizing and conceitednes [ D] about that which cannot be proved, and brought to light: As godly Joseph is commended to have been in judging of Mary ; and as the Apostles, who judged simply of Judas himself, so long as they saw him not convicted. And this we should do the rather, not to stand upon the uttermost, as through uncharitableness being able to bear with nothing: For who doth not know, both how prone our nature is to be meddling, and going too far? about such uncertainties: and also, that when we have concluded and given sentence, as though there were no doubt in the matter, yet it falleth out oftentimes, that we were (and that to our great shame) merely led with rashness, and utterly deceived? (which cannot be more clearly seen, then [ E] in Saul against David and Jonathan, both by bare conceit against both, 1. Sam. 22. and by hearkening amiss to Doeg against one of them, verse. 11. ) To our shame, I say, because what shame almost can be greater, then first to take that in the evil part, which was never so meant? and from so thinking of it, to proceed to rash judgment accordingly? Like him in the Gospel, who seeing our Savior to admit a penitent woman near unto him, who had before that, been an offensive liver, proceeded immediately to this conclusion: If this man were a prophet, he would surely have known what manner of woman this [ F] is, for she is a grievous sinner. But this taking all things in ill part will not be amended in us, before we begin to censure our selves sharply for known offenses which lurk in us: wherein, when we shall see how slenderly and coldly we set upon them, we shall be enforced to confess, that our rigor was too severe against others, especially for bare surmises of faults, which had no sufficient ground. As for those, of whom we through charity think the best, when yet we sometimes see them prove otherwise, and our selves deceived in them, I say it maketh no matter: we have done but our duty, to be charitabile minded towards them. And as for them, their sin is their own, and shall double their punishment, in as much as they have deceived [ G] our hope, which we had of them: for if there were any spark of goodness in them, our good hope of them, would make them ashamed to deceive our expectation. Yet let us not be fools in judging well of them, whose minds and purposes we know to be evil by their words, conversation, and long knowledge of them, or by such like testimonies of their profaneness and boldness in sin: for that were unsavory and silly foolishness: and (whiles we would go about to be charitable) to show our selves ungodly in calling evil good: and to forget the commandment of our Savior, who saith, beware of men: therefore much more beware how ye commend them. Of such we should make no scruple nor doubt to know, and think of them [ H] to be wicked as they be, and to give warning to others, who are simple and innocent; and therefore might easily be deceived, and mocked by them: as Peter did to them who were converted, when he said to them; Save yourselves from this froward generation, meaning those who had been their companions.

Thus it behooveth us to examine our dealings with our neighbors credit, and good name, that as we have learned to think and conceive: so we teach our tongues to speak the best of all men, and ill of none, whose doings have not in an obstinate and stiffnecked manner spoken worse of themselves: so that they have cast away their good name themselves (although [ I] more precious then gold) and not we, who give that due to them (in making this account of them) which they themselves seem to desire, and do most truly deserve: So we shall in this part of righteousness also, as in the former, make our rejoicing sound. But above all that hath been said of this argument, let our chiefest care be, that we stain not our own good name and credit any way, but maintain and preserve it.

The last part of duty to our neighbor, is to acquaint our hearts with the thoughts and desires of his good: and to bring our selves to this custom and practice, that whatsoever in these five former precepts and fountains of neighborly duty, we are commanded to perform to him, the same [ K] by virtue of this, we oft wish, desire, and delight in, seeing our God will have it so, that thus the contrary lustings after that which is his, may (as the most unsavory vomit) be cast up, and avoided of us. But this duty of desiring that our neighbor may prosper, which should be felt to dwell in us, as a daily guest, and which should rise up and lie down with us, and throughout our course accompany us, behold it is at this day, such a stranger to the [ A] most, even who go for good Christians, that it is almost buried amongst men, save that God of his goodness hath some few, who keep it in remembrance, that the rest may know, that such practice he looketh for of all his servants. For though it be written in the book of God, never to be raced out by the Serpents subtlety, yet except some lively pattern of it may be seen in men's lives, the practice of it, as of many other excellent truths beside, do grow into vnaccustomednes, even as the manifest and clear path, being not usually trodden, is soon covered with weeds and grass.

And this part of righteousness must find more care in us for the performance of it, because the well regarding of this duty maketh us the better able [ B] to serve our neighbor in all the former. And ought we not to wean our hearts from dreaming after anything that is his, when we can in no wise abide that the like measure should be offered us? and also because we have consecrated our hearts to the Lord's use, to be taken up in the delighting in those things which please him? And if we love him, we should consider, that love thinketh none evil of our neighbor, nor intendeth any hurt against him: yet when his profits, and lawful liberties, and delights are wished to be ours, I deny not but we can and do persuade our selves, that for all this we love him: but the Scripture which saith, as ye would that men should do unto you, even so do ye unto them, shall condemn us for it. Alas, do we not see, that [ C] all the encouragements and helps, which we have in this life (through the exceeding naughtiness of our hearts) are all little enough to carry us through all hindrances? and shall we then add sorrow to sorrow upon such, as we our selves are? or repine, that they may more easily go on to eternal life, by such helps as God giveth them? and therefore desire that which is precious to them, that so they may be holden back, if not utterly oppressed, through the want of them with heaviness? It was far from him, who said, I would thou wert altogether as I am (that is, unfeignedly a Christian) but yet without the bands which I have.

Therefore let us know, and rest in this, that the mark which we must aim [ D] at, is this: that in living with our neighbor, we desire neither his hurt in person, goods, or name; but count it the greatest joy y ^t we have by our fellowship and acquaintance with him, when we can rejoice in his welfare & prosperity both outward and inward: and therefore heartily desire and wish it from time to time, and in one thing as well as in another, and give those thoughts or lusts small rest in us, which stir us to the contrary: That so we may declare, that we have the same spirit which was in the Apostle; which taught him to say; I wish that thou prosperedst, even as thy soul prospereth. And here to shut up this matter with a word or two of sobriety (which is a virtue more properly concerning our selves, rather then the person of God or our [ E] neighbor, consisting in the moderating of our affections in the use of things lawful) this I say in few words: that we must have special care to use all our lawful liberties, both in the works of our calling, and in buying, selling, moderately and aright. And the same I say of eating, drinking, marriage, recreation, prosperity, youth, age, beauty, friends, strength; because I would briefly conclude with the Apostle in this wise: This I say (brethren) because the time is short hereafter, that they which have wives, be as though they had none: and they that weep, as though they wept not: and they that rejoice, as though they rejoiced not: [ F] and they that buy, as though they possessed not: and they that use the world, as not abusing it. For the fashion of this world goeth away. He therefore that looketh to these things so, that he live in the use of his lawful liberties, to make them serve him (that he may better serve God) and not he them; that man may be said to be sober indeed, and he shall have great rejoicing, whatsoever the world think of him.

These duties I have thought good to set down together, as it were in one view, before the eyes of the reader, that he may fetch from hence, light to show him the way, and matter to season his heart and life, when he shall wax empty, barren, and forgetful. And for the more large and full handling [ G] of them, or the exact setting down of all particulars, it was not my purpose, and it would have been too large, seeing in one Catechism or other, and in sundry treatises, as also by ordinary teaching (such as enjoy the same) may be satisfied in that thing: which particulars, all true Christians must be very careful to know, after that they be willing to be directed. Now after what manner we may draw a daily direction out of this whole treasury of godliness, it shall in fit place hereafter appear, when I come to show what way God hath taught us to walk in, throughout every day.

And now I having finished that which I purposed about the sins to be renounced, and the duties to be practiced in a godly life; here understand [ H] that this renouncing of evil and turning from it, and the contrary practicing of duty, is nothing else but repentance, and the selfsame thing. And the bringing forth of the fruits of amendment or of repentance, is all one with that living by faith, which the Scripture calleth the life of the righteous, or a Christian conversation. The which I make mention of, that none may think, that the godly life, the living by faith, and the repentant life, are diverse things the one from the other: which might raise much trouble in many to think: so that when they have labored much and travailed painfully in one of them, they should be new to begin in the other. But seeing the holy Ghost in the Scriptures doth lay forth the life of the [ I] believer in sundry manners of speech (everyone setting out the nature and property thereof for the more full and clear understanding of it) it is meet we should not be ignorant of it.

And as I said, that this godly life which I have written of, is all one with the bringing forth fruits of amendment or of repentance, & living by faith, and no strange nor new or diverse thing from it, thus in few words I show. Concerning the one, I mean the bringing forth the fruits of repentance, what is it else, but for the person who is assured of salvation and of the forgiveness of his sins, to turn to the Lord, and to come under his government, from the power of Satan and sin? and in full purpose of heart to labor [ K] to be reformed from day today more and more? And what other thing in substance, hath been spoken by me in the description of a godly life? And those things about it I have chiefly handled; which may especially instruct the believer, what true godliness is, and how he may be able to practice it. Now for the other, of living by faith, what is it also but a relying upon the word of God, with full purpose to be guided by it, either by resting upon his [ A] promises (I understand not here the promise of salvation) or obeying his commandments? And a godly conversation is even the same: that is, an endeavoring to live after the word of God, which teacheth us to believe, that he will enable us thereto, and bless us therein. So that, he that liveth not godly, liveth not by faith: nor he liveth not by faith, who doth not live godly.

And now to shut up this point, namely, wherein a godly life doth consist: a little more I will add, of living by faith, as I promised in the beginning of this treatise, where I shown that this faith to believe the spiritual and temporal promises of this life, must be conceived and wrought in us, before we [ B] can live by it. We are therefore to know, that after the Lord hath given this gift of faith ( for it is the gift of God ) he requireth, that we should live by the same faith: and that is, not only to believe throughout our life, that we shall be saved in the life to come; but also, that we shall have whatsoever is expedient to bring us safely thither, given us freely by the Lord in this life: I say, faith reacheth to, and layeth hold of the promises of both, even as God hath given us both. So that to live by faith, is a most glorious and rich prerogative, as we may see: and so should we be able by good proof and experience to say, if we would be persuaded, but to take a taste of the benefit and sweetness that it bringeth: for if we did but taste of it, we would never suffer our [ C] selves to be withdrawn and plucked from it anymore, as far as in us lieth. For by this faith, we are confident, and rest quietly about our salvation from time to time; whereas others, who live not by it, do waver and are oft unsettled, even the best; and therefore much disquieted. By this, we walk in newness of life, and all the parts of it: and by it, we may be assured in our prayers to be heard: against fearful sins to be preserved; to have the rage of our strong lusts weakened: and to have grace against them, although not always to prevail (which were not expedient for us) yet at least, to be in combat with them, which is ever a good testimony of our safety: for thereby, we prove that we be of the militant Church of Christ. Yea and to go further; [ D] by this, if we live by it, we have deliverance from many sharp and bitter afflictions, and bear those which we must go under, more meekly and patiently, because it maketh us depend on God's promises, and not to tie or stint him to any set time, any manner of deliverance, or any measure of affliction. And by it we walk in our callings more cheerfully, and with less toil and vexation, then they that have all shifts, and cunning sleights and devices to gain by: I say that which is incredible to the worldlings, politikes, and hypocrites (but that is a heavy judgment of God, that though they be told the truth, yet they shall not believe it.) For when we are persuaded, that our callings are approved of God, and profitable to men, by [ E] maintaining the state of Church, common-wealth, or any family; and that they are those, in which God will be served of us: then we take them in hand, not like drudges and droyles, who do their work for fear of the whip, nor like hirelings, who work only for wages, and so they must starve, if they did not work: but we consider, we serve the Lord, who is a bountiful paymaster, and hath promised a large blessing unto us: and because we do God's work and business; therefore we are assured that he will assist and further us therein, that both we may go about it more willingly, and that it [ F] may the better go forward: And therefore we disburden our selves of much needless and troublesome care and thought taking (seeing he hath said, Cast your care on me, for I will care for you. ) Neither do we make reckoning of our commodity what it shall be, before God do show us; but when we have served God's providence by lawful labor & travail, and used the means, we commit the success to him: and the fruit of our pain, we receive with thankfulness (whatsoever it be) and that we take for our daily bread. And if we be crossed in the good things which we go about (as every calling and travail since sin came into the world, hath affliction and sorrow adjoined to it) we do here, by faith, consider, that this is by the providence and good [ G] pleasure of God, who sometime crosseth our good and lawful attempts, least we should be glued too fast to these earthly things: and we remembering, that God loveth us dearly, and that of love he chastiseth us, so as they, and all other our miseries, shall in the end turn to our good, and therefore we rest and uphold our selves in our estate with contentation. And this may be understood of all other earthly dealings and actions, which are lawful, and for the which we have warrant in the word of God: assuring our selves, that whiles we see God ever going before us in them (as we should more look to it, that we find it so, then to our greatest profits and weightiest dealings) this faith shall uphold us in the quietest estate and most sweet peace: [ H] such as all the carnal wisdom of man shall never find nor enjoy. For to speak, as the truth is, what a life do the unbelievers of the world lead, who will not learn what this life of faith meaneth? what sin do they commit in all kinds of their dealings, to the end they may bring that to pass which they would have? for in God they have no hope (for if they had, they would be counseled and commanded by him.) And although this do not appear and break out, by and by, to the sight of such as are ignorant like themselves; yet I would have them answer me to this: From whence is it, that they are often arraigned and forced to cry out fearfully; they are damned, and there is no mercy for them from God; they have [ I] done against their consciences, and what shall they do? &c. From whence come these speeches and complaints, I say? do they not prove, that they sinned against their knowledge dangerously, though they would not see it then? and that God will be revenged upon their wickedness, though for a while they bear all out boldly, as Saul did? Therefore be we well assured, that the sin of such lieth at their door: and one time or other it will find them out. For besides their necessary affairs and business, they run into many needless and superfluous dealings, which must needs fill their heads with cares, and their hearts with sorrow: And in their lawful labors, they are so far from depending upon God for success, that they are ever fearing [ K] deadly, least they should be crossed, and inordinately set on hope that they shall prosper and gain: in both which, when they be disappointed, how like to mad men are they? never contented with their state and condition. In which cases, how can it otherwise be, but that they be tossed, as the chaff with the wind? and never quiet nor cheerful, but when they have what they would: whereas if they did by faith build on God's promises, they [ A] should not need to be vexed, as they are, with such distractions, nor to spend their precious time as they do in worldly cares: For they should find better success and more blessing with less care and toiling of themselves, if they would rest on God and put their confidence in him, and they should with free hearts and more quiet minds, have also more time to look after the heavenly life.

CHAP. 18. Of certain reasons, persuading to the practice of a godly life: which is the [ B] fourth general part of this treatise.

T Hus I have after a sort declared what the Christians, and the believers life is, and in what duties it consisteth: and have disclosed in some sort, the sins, which instead of this godliness do possess men: The whole I confess hath been large and long: but therefore it must be considered, that the Christian life is in a manner all the substance of religion, and that which must give light and lend help to us in all things while we live: and therefore so great a matter containing all duties of all [ C] persons with the right manner of performing them, could not with any playnenes and profit to the most, that shall read it (in my judgment) have been set down more briefly. Only this is here to be looked unto: that he may clearly and soundly know, what is good, and what is amiss in some particular manner, and be the better able to govern himself by that knowledge every day, as he shall have occasion, which as I said, shall further be declared in place most expedient: And to make this sum of a Christian life, his glass (as it is here, and by other writers set down, according to the word of God) whensoever he shall repair unto it, to see himself therein: Now hear some reasons, why the believer should lead his life [ D] thus.

And first I will begin with that, which deserveth the first place, and of right, ought to prevail with us: that seeing this Christian course doth so highly honor God, it ought without all exception, to be sought out and attained of us: And how highly God is glorified in it, everyone may see, when even sinful and contemptible persons, who much dishonored him by their bad conversation, yet after being reformed, are made fit to glorify him? and if this be in their new birth, and regeneration at their first coming to God, how much more (think we) shall it be in their life afterward? A miserable caytife to be made a Kings son, is admirable: but behold, here [ E] is more: for in Christianity, we find, that he which was the bondman of the devil, and of the family of hell, is advanced to the honor of the son of God, and made heir and inheritor of the kingdom of heaven. And if this be honor to Princes, that they can give great gifts, what is the Lord's honor, in and by them, whom he indueth with other gifts, then all princes have to give?

It was a great part of Solomon his royalty, that he gave silver, as stones; and goodly Cedars, as the wild fig trees: the Lord giveth graces and possessions, [ F] that neither silver nor gold can purchase: and an habitation that neither Cedars nor any Almond trees can make resemblance of. It is a great honor to God, that he hath made and fashioned man so excellent a creature of slime: but it is a greater honor, that he hath of a rude, unbridled and unclean devil, made a well ordered, sober, and meek Christian: yea a sanctified person; as the Scripture calleth him: for by his holy spirit through the work of the Gospel, he hath made of an extortioner, and oppressor, a liberal and bountiful giver, as Zacchaeus: of an adulteress, a penitent woman, reclaimed from the course of unclean life, as the woman in Luk. 7.47. and of a persecutor, a preacher: yea himself a persecuted man, even Paul the [ G] Apostle. And how doth such a change (think we) when it is seen of men, and the report of it heard among such as knew them before, cause them to say: The Lord hath done great things? And such grace doth God give, to them (I mean) that fear him, that he causeth by their light which shineth among men, even their very enemy; to be at one with them: yea to speak well of them, and to glorify their father which is in heaven. And yet their beauty is (to speak as the truth is) chiefly within, and not seen with eye.

As all was not heard of Solomon a far off, which was to be seen at home: and yet not all seen, that might be known to be in him. The faithfulness, innocence, and rare continence of Joseph, with other graces which were [ H] in him, when they brought him into such favor, credit and admiration amongst men, how (think we) was God honored, who was the giver of them? Thus doth God honor them, that honor him, that he may be all in all, and by them shown, to be most honorable. And to speak of our own time, wherein we live, notwithstanding it afford not so many examples of so excellent gifts and graces of holy life (though in learning and knowledge few have gone beyond it) as so long liberty under the Gospel might justly challenge (which sin (I pray God) be not laid to our charge, but speedily repented of:) so yet we will not be ashamed to affirm, to the great praise of God, that both many gracious and godly people, since the reign of our [ I] most noble Prince, have been already gathered to their fathers, who in the days of their flesh, did honor God highly; and many remain (God be blessed) amongst us, who have, and do, and to their end shall (we doubt not) to the great comfort of many weak ones, commend the power of the Gospel preached amongst us, and cause that unfeigned thanks be given to God by many for them. And that both of the ministry (though nothing be more ridiculous to the Papists our adversaries) the Lord hath raised up many, who both preach sincerely, and diligently, and walk warily and worthy the Lord, Col. 1.10. and vnoffensiuely seeking to please him in all things: and of the people, he hath drawn not a few, who do beautify their profession, and carry [ K] themselves unrebukable, among them who can judge aright, and are free from reproachful and dangerous evils. In such (as I have said) is the Lord made admirable: As it is written: In Zion (his Church) shall God be praised: and why? because for them he hath done great things.

The Lord maketh the weak strong, the ignorant prudent, and such as sat in darkness to see great light: holy and glorious is his name: Yea further [ A] the Lord teacheth his beloved ones in their prosperity, to count themselves but strangers in this world: he causeth the things of greatest price, to be little set by of them in comparison of his treasures, which are not seen: This honor have many of his Saints. The Lord giveth strength in tribulation above hope, and maketh anguish and sorrow to become comforts: false accusations, and contumelious reports, to be crowns to their heads and chains of gold to their necks which bear them. And to be short, he teacheth his, to suck sweetenes out of sowernes, and to make good use of all estates: and they are able to do all things through him that maketh them able ; yea persecution it self he maketh tolerable, and joyful; and (when our weakness can see so [ B] far) the greatest advancement.

If these gifts of God with other such, do not greatly honor the Lord in the congregation of the righteous, and if they which enjoy them, being gracious and of high estimation, do not most highly commend the giver, which is God, where will men say, that God is honored at all? And so doth the Apostle require, that it should be with God's people: Have your conversation honest among the Gentiles, that they which speak evil of you as of evil doers, may glorify your father which is in heaven. And yet I have said nothing of their peace of conscience, which Solomon saith, is as continual banqueting to them: Saint Paul saith, it passeth all understanding: even in this one thing, which the [ C] ungodly (because they have not) they therefore know not (for the stranger is not partaker of the children's joy) know not (I mean) as it is felt and known of them which have it: In this one thing (I say) doth God get himself great glory: For they believing in their hearts, they cannot choose but utter with their mouths, their deliverances, and the wonderful things that he hath done for them. And though they be for the most part contemptible in the world, yet is the meanest of them more happy, then the greatest of the world.

And if these things be well weighed, which have been said of this matter, it shall not be marveled at, that the Prophet thus speaketh in the Psalm: [ D] Glorious things are spoken of thee, O thou city of God! Yea glorious indeed, as we here enjoy them (though we have but a small part of our glory in this life) and so glorious, that if they could be seen with eye, they would so inflame men with the beauty of them, that they would force them to set all their love upon them. And thus by the graces, which are in the life of God's servants, and which are not to be found in other men, it may be seen, how God is honored of them; the contrary whereof, is done most apparently by the ungodly, as much as lieth in them. Therefore to conclude this first reason, except we can like to see God's name ill spoken of, his Gospel lightly accounted of, and his person dishonored, and that by our selves (the [ E] recompense whereof cannot be borne nor abidden of us) let us not only come out from the unclean conversation of the unbelievers, but let us so lay hold on eternal life, that we press hard unto the mark, for the price that is set before us, and let the words of the wise be as goads to prick us forward, out of our slothfulness; and as nails to fasten us jointly and closely to Christ our head without hypocrisy, that we faint not neither fall away, but grow up unto the perfect age of Christians: that so we may give good testimony that God is truly honored of us, when our conversation shall be such, as his word layeth forth [ F] to us.

Another reason, why men should with full resolution address themselves to pass the time of their dwelling here in reverence and fear, is; because it is the only estate wherein they can prosper, and be in safety: and when they are stripped of this heavenly robe, they are naked and exposed to infinite falls, shameful reproaches, and dangers, out of the which they shall find it no easy matter to deliver, and free themselves again. For this, consider what Solomon saith: When wisdom once entereth into thy heart, and knowledge delighteth thy soul, then shall understanding keep thee, and counsel shall preserve thee, from every evil way, and from the strange woman, and from those which leave the way of righteousness, [ G] to walk in the ways of darkness. When a man setteth himself to seek the Lord, and is willingly weaned from unlawful liberties, and hath made it his pastime to be well occupied, he shall not fear the accusations of his adversaries; for he hath made innocence his defense: neither shall he fall justly into the reproach that other do. For why? he hath settled himself against it: when thousands shall fall on every side, yet shall he stand, and not be removed: Yea the longer he is acquainted with this estate, the better he shall like it (howsoever to the worldly man it be most irksome and unsavory) and be much grieved, when through natural corruption and untowardness, he shall feel and perceive himself to be any whit weakened or cooled. [ H]

And how much such an estate is to be desired (as they can best tell which have any time enjoyed it, though such as know it not, find no want of it) it shall better appear hereafter in place more convenient, when I shall speak of the privileges of true Christians: yea and though he be drawn by his calling and necessary occasions, to affairs and dealings in the world, where no provocations to break off this course shall be wanting; and be occupied amongst men of all sorts, which shall be a strong cord to draw him after them: yet shall he be the more estranged from them, and loathe them, by as much as they are differing from that uprightness, which he hath purposed to walk in. And if he be unsettled or broken off at any time, yet shall he never [ I] think himself well, nor where he should be: but as the bird which is wandering from her nest, and as a stranger heavy in heart from his own country, until he return to his place again.

And if any shall think this little, and of small account, which I have spoken, and among the rest, a man to live unrebukable in the midst of a froward and filthy generation (for I reserve to a further place, as I have said, to set down the manifold perogatives that accompany such a life) let such compare it with the lives of those, which count it overmuch strictness to look carefully to their ways, and they shall find it by infinite degrees worthy to be wished and preferred: for what is there in the lives of such men, as have but [ K] this world in possession, to draw one to be in love with it, who looketh for a better? I will not stick to go further: that not only common professors of the Gospel (who yet lie dead in their sin ) may be constrained to commend and reverence them that have attained to it, as knowing how infinitely they be blessed above themselves: but even such also, as have received some likelihood of grace from God, yet slenderly going about to nourish the same, [ A] shall see many outstrayings, and offenses in their lives, which the other shall be discharged of.

For it is not enough that we purpose no wickedness, nor evil, but we must be strongly armed always with full purpose against it; especially that, whereto we be most prone, and wherein we have had by woeful trials, experience of our weakness. For while we do commit none, yet we make a way for it to enter into us a fresh, while we become secure, and improvident. This which I say, is manifestly to be seen in Peter, whō no man will judge so uncharitably of, that he came into the hall of the high Priest with any mind or purpose to deny his master: yet his sleight regarding of his masters so weighty admonition [ B] & watchword a little before, that is (Satan hath desired to sift you:) and that rashness of his, neither casting with himself, what danger might rise by occasion of the place and persons there (as Christian wisdom would have moved him) neither weighing his own weakness, how easily he might be snared, having no commandment to be there: into what lamentable woe and bitter anguish did it bring him, by his fearful denying and swearing that he knew him not?

And can we, in charity, judge any less of the old Prophet that dwelt in Bethel, when he hearing of the man of God that came from Judah, to cry out against the Idolatrous Altar of Jeroboam, did courteously invite him to his [ C] house, as he saw his duty did require: but being answered, that he was commanded to eat no bread in that place: at that word he began to stomach it, that he being a Prophet of God, should not be believed, and did hastily reply upon him again, saying, that an Angel was sent to him, who commanded him to bring him into his house to eat: But the Scripture showeth us that he lied. And the like example is that of Judah the Patriarke, who went out in the morning to his sheepshearers, thinking of no such matter as fell out by the way; but meeting with a woman in harlots apparel, having not strongly armed himself against all sin, agreed and lay with her.

By all which it appeareth, that when men fear not their frailty, and arm [ D] not themselves against the same, they come home men less godly, then they went out: and for that they will take no warning from the Lord of the slippery paths that they walk in here in the world, therefore they cast themselves into fearful danger. And what is more plainly proved, then this by daily experience; that as God directeth us, when we commit our selves to him ; so when we willingly betake our selves from his government, we run headlong into many and dangerous evils?

And yet when I consider the course of men's lives (and those none of the worst) how egarly and greedily everyone, for the most part, is given and set about his worldly business and commodity, having little thought of heavenly [ E] rules, in the mean while, to moderate him therein: this walking with God shall be thought so needless a companion for them, yea and unwelcome, that they would willingly have their earthly troubles increased, rather then that ye should fasten upon them such a burthensome yoke of commandments, as this is, to walk armed against evil. For if ye will force their thoughts with delectation to be taken up in fearing, and avoiding sin, and in laboring still to be better, this strict chaining of them, is a taking away of their whole comfort: for it is death to them, to go about to bridle [ F] their thoughts, and unruly desires: so that ye may persuade them to anything, save that which should be in them: and therefore is there so small showing forth of the light of the Gospel in men's lives. Yet do I nothing doubt, but where men of God do faithfully (in the pity they have of their brethren's miseries) show them the way to this, by doctrine, and living, that some shall grow by little and little to a liking of it. But oh happy they, who have chosen this way of God's testimonies to walk in; for their souls shall be bound up in the bundle of life, and they shall flourish as the plants, and grow as the Lily: and fasten their roots as the trees of Lebanon. Their branches shall spread: and their beauty shall be as the Olive tree, and their smell as Lebanon. And thus much of the second [ G] reason.

And what shall we say further? for no exercise of religion, nor godly means of the best sort can do them any good, who will not resolve themselves to come to this faithful practice of true religion and obedience to God his commandments: nothing shall be found more true then this, if we will suffer it to come under trial. For to begin with the Scripture: What did all the privileges of the stiffnecked Jews profit them, the law, circumcision, the covenant, and sacrifices? There were no greater perogatives to any people or nation under the sun: And they also did in the outward practice of religion, join with the best of their brethren, both in keeping the [ H] appointed days, and places in the worshipping of God, and also in being ready to offer their extraordinary services to him, and that voluntarily: yet what saith the Scripture from their first coming out of Egypt both in the wilderness and afterward? In many of them God had no delight, but slew them: Many thousands of them at sundry times perished, for their false heartednes, that when they had been delivered out of their dangers, they did not cleave fast unto the Lord, as in their afflictions, and anguishes they promised to do; but started aside like a broken bow.

And therefore, how doth the Lord take up this complaint against them, Oh that there were an heart in them, that they would fear me and keep all my commandments [ I] always? And in the Psalm: When he slew them, they sought him, yea they turned and sought God early: they remembered that God was their strength, and the most high God their redeemer: but they flattered him with their mouth, and dissembled with their tongue: for their heart was not upright with him, neither were they faithful with him in his covenant. And after that he saith of other generations: Oh Ephraim! how shall I entreat thee? Oh Judah! what shall I do unto thee, which I have not done? And again: Oh that my people had hearkened unto me! and that Israel had walked in my ways! I would soon have humbled their enemies, and turned my hand against their adversaries.

Thus we see because they did not seek him daily, in the uprightness of [ K] their hearts, all the helps of religion did them no good, brought them no wisdom, experience nor comfort: all which, on the contrary, God's faithful servants enjoy. For David the man of God uttereth this sweet speech, and the like through the book of Psalms: Thou hast made me (O Lord) more wise then my teachers: then mine elders, and men of experience, because I have kept thy commandments: before I knew thee I went astray, but since, I have brought my feet [ A] into the way of thy testimonies. The religious women, of whom we read in the Gospel, after that they saw the power of the Scriptures, and had their hearts humbled and meekened by the wisdom of them, how did they grow in holy affections, & Christian duties, painfully laboring to attain more knowledge by hearing Jesus his sermons from day today?

For when the word is received into a good and honest heart, both it and all other holy exercises with it, become profitable to singular uses. But where men propound not this, with themselves, to be cast into the mould of holy doctrine, and to be fashioned after it in their lives, it is far otherwise. For to say nothing of them who from the beginning of the week to the latter [ B] end, ask not after God (so little savor they find in the Scriptures, or sweetenes in him) yet this is worthy our consideration: that there are thousands which come to Church and hear prayers and sermons, who for all this, are never the better to themselves; and the most of them do more hurt to others by their offensive life, nothing fashioning themselves after the doctrine of faith and amendment. Of whose lamentable condition, what other cause can be shown but this, that their hearts are hardened with the deceitfulness of sin ; so that they walk afterwards, in their old ways still: and that they see no such beauty in the truth, which shineth amongst them that they will be subject to it: though Christ reigneth only by the power thereof in the [ C] hearts of his? John. 18.37. For seeing they have not believed and reverenced that which they saw and knew, the Lord hath kept back his grace from them, which he did not owe them, and so given them into Satan's hands to make them bondmen in evil at his pleasure. The which people being not renewed and changed in their minds, and so brought to a loving and delighting in good things, their lip-labor in their serving of God, and time which they give to it, cometh to nothing; neither commendeth them any whit to him; neither leaveth any fruit thereof to themselves.

And yet we must know, that there are others of the same company, at the same time, and using the same means with much blessing of God upon [ D] their lives, who also declare, as I have said, that they have effectually received into their hearts the heavenly doctrine, which hath sounded amongst them: for why? they have set themselves to seek the Lord. By whose gain in godliness the greater it is (as there is no comparison betwixt all the pleasures of the world and it) so much we may see the other to have lost. And is it not lamentable to see, that any should take such a course? that they should bestow all their prayers, confession of sins, and hearing of sermons in vain? I might more rightly say, to their just condemnation in the day of the Lord: Men will not be made fools in anything saving in this: though foolishness in all other things is not to be compared with this.

[ E] What man is there to be found, who being deeply in debt and greatly behind hand, when he hath sown his field, will be contented to reap no fruit of it, or being in suit of law, will lend his money to his adversary to hold plea against him? But such men are amongst us (I say not) who take much pain to come to eternal life, and yet are well enough content to go without it (For being lovers of pleasures more then lovers of God, they know that they cannot have it:) but as though the devil were not strong enough to accuse, and inchaunt them, they do negligently, yea willingly offer him advantage [ F] by keeping in a bad course (though they know how to come out of it) or grow worse and worse to their speedy confusion.

Or who is it, which being warned out of his house, yea and that in earnest manner, will yet delay, and neglect to seek and provide for himself, till he be cast into the street?

But concerning the matter which I deal in, if men's profane lives and slothfulness, driving off their repentance from day today, were but perpetual beggary, and going about all the days of their lives from door to door, I would have said nothing (though it were pitiful to see any cast themselves into such misery:) but they sell themselves bondmen to hell without recovery, [ G] and are as stubble before the Lord's wrath, which is a fire to burn them, and therefore it requireth more earnest calling upon. The Lord commended the unjust steward, not for his particular act, but because he had done wisely: who, when he had warning to be put out of his stewardship, he provided elsewhere to be received. But such warning will not prevail, nor such wisdom fasten upon these men, until, as they have lived in pleasure and liberty of the flesh, they die in sorrow and utter bondage, and so receiving a just recompense of their lives, they find, though too late, how true this is, which I say.

And if this be the estate of many, who yet do commonly resort to hear God's word, who will read at home, yea and have prayers in their houses, (for [ H] this I am sure many of our country do; whose case yet, because I know, I do heartily bewail, for that the Christian life is not for all this, aimed at, almost, in many of their actions) good Lord, what shall the estate of others be, who come as far behind them, as they do behind the best of God's servants? even those others (I say) who being the greatest part of the people, are not troubled with any thought of God or devil, heaven or hell, throughout the week? but having their heads filled, and their time continually taken up in matters of the world, and in hearing and telling news and tales (yet many of them nothing concerning themselves) and leaving their callings, do busy themselves with other men's matters needlessly, and spend many days [ I] in the week in idleness, prating, vain games, and pastimes, and cannot find one hour in it to bethink themselves of any account giving to their heavenly Lord and master (though to that very end they are set here) that once yet at last they might begin to return unto him.

But I have tarried longer about this matter then I meant: Therefore leaving them who trouble not themselves greatly with godly exercises, I will return to such, who are in profession, and in show far before them; and yet because they do not heartily and faithfully seek to be bettered (I mean) to be settled in a Christian life, do therefore reap no good by the means which they use. But some perhaps may think some hardness in this speech, [ K] and may object thus: do we not therefore repair to the word and use good means, to the end we may become faithful and upright, and get good by them? and have not they, who have most profited in godliness attained unto it hereby? why then do ye affirm (they say) and that to the discouragement of many, that if our hearts be not reformed, the means do us no good?

[ A] I answer, that it is far from my meaning to raise the least discouragement to any; in whom, if I knew but the smallest desire to be reconciled to God, I would be most ready to cherish and to strengthen the same: and he that exerciseth himself in reading, hearing, prayer, God persuade him ten fold more, if he desire to profit thereby: neither do I doubt, but that such shall see in time to their great comfort, that it is not in vain to wait patiently on the Lord, for a blessing upon his own ordinance. But this I say, when men either think, that they do as much as they need, while they join themselves to the exercises of religion, and rest contented therein, and see not that they are enemies to God, under his curse, and without faith, and therefore without God [ B] in the world, and see not their wants and emptiness of grace, how they are fraught with many sins uncontrolled, and strong rebellions not restrained; let not such look to glory in their means using: their rejoicing is not good, their estate is woeful, and that in no mean degree. They may be said unto, as they of Laodicea were in the Revelation by the holy Ghost: Thou sayest thou art rich and needest nothing, and knowest not, that thou art miserable and blind, and poor, and naked: I counsel thee to buy of me gold tried in the fire, and eyesalue?

And marvel not, that I have said, that such, whose hearts are not purged by faith, receive no profit by the exercises of religion, as might further be shown [ C] by many more examples of Capernaum, Chorazin and Bethsaida: For even the dear children of God, when they wax wanton against the Lord, and grow slothful in performing their duties to God, or do them in a sleighter manner, then they sometime had done: as he punisheth their transgressions other ways; so doth he this one way chastise them, that they shall feel no sweetness, nor find no savor in the best things they shall do, or exercises of religion which they shall go about.

And this it is, that we hear many, even good people complain of, that they cannot profit at a Sermon, their hearts are roving elsewhere all the time (almost) of prayer; reading is irksome to them, and they withdraw themselves [ D] even from good company: All which with meditating about their estate, were wont to be the things wherein they took greatest delight and comfort: what is the cause (think we) that they are now become so contrarily minded? Surely this; they have waxen weary of their reverent attending upon God (as all good things doth the flesh soon turn into weariness) and begin after the manner of men, with whom they live, to seek their unlawful liberty some way, not being circumspect enough about y ^e keeping of the best things, in price and estimation: and when the Lord seeth this, he taketh from them the privileges which they enjoyed before; he dimmeth the light of their minds, that they see not so clearly; and shutteth up their [ E] hearts, that they delight not in the matters which were wont to be of greatest account and reckoning with them.

With what joy (may it be thought) did David perform the duties of religion after his heinous sin in the matter of Bethshabe and Uriah? when it is clear that he slept in it (as it were) all the time before Nathan the Prophet was sent to awake him, and bring him to repentance. Or what comfort (is it to be thought) had Jonah in thinking of his happiness, or upon any part of the true worship of God, which yet had usually been his whole delight, after he [ F] fled away from the presence of the Lord? who laboring to forget his sin, (as may be gathered by his hasty paying the hire of the Ship-master before hand, that he might be sure to be carried away frō the fulfilling of the Lord's commandment) such a palpable blockishness was cast upon him, that he laid himself down to sleep in most great danger, in which the Heathen mariners fell to prayer, and came to him to awake him: and after, being urged to examine himself by them, did not very hastily come to the confessing of it.

To omit others, the daily experience that God's children have of their many complainings, vnquietnesses, discomforts, & such like tediousness (which need not to press them, but for the conscience and remembrance of some [ G] treachery against God, and too unkind and undutiful dealing with him) do sufficiently prove, that God taketh away even the heart and life (as I may say) of prayer, knowledge, and other means of religion, and leaveth his children without comfort in the use of them, when they wax wanton against his majesty, and keep not holy compass, as they have experience, that both they may and have done, and as he in his word hath taught them to do. By all which it may appear, that much more they who worship him with unclean hearts never washed nor purged, cannot receive into them the sweet and wholesome liquor of his grace, by what outward exercise soever they present themselves before him. Thus much of the reasons, why the believer [ H] should labor with all diligence to practice this godly life.

CHAP. 19. Of answers to certain objections brought against the necessity of practicing this godly life.

A Nd now that I have added these reasons to the description of the Christian, which believeth in God, I would cease to say anymore of this matter, if I did think, that men, who [ I] have received the Gospel among them, were persuaded and resolved to yield to this doctrine, and to cast away all clogges and cloaks of shame, fear, and other lets, and heartily go about to practice the same willingly, when they have heard it: But I know there are few such. For they who do thus, do not only themselves walk after the rule which I have set down, aiming thereat, as at a mark, but also desire that many other were as they be.

But the multitude of such, as have either no faith, nor grace, but only hear our doctrine, who yet profess that they look for salvation by Christ, do think, that this which I have drawn out of God's word, and set down [ K] for their edifying, is more then they need to look after, or trouble themselves with: which kind of persons seeing they swarm everywhere, I do oft say and profess, that I oppose myself throughout this my book against that their damnable opinion and practice, and do bend the force of Scripture and sound reason against them. For while these thoughts prevail with them and possess them, they do but reason against their own benefit, comfort [ A] and happiness: yea, and even many of those, who have further tasted of the Gospel, of whom it becometh us to hope well; yet are for the most part, ignorant of the course, which I have described, and content themselves with this, that they have some good affections at sometimes and flitting desires to live honestly.

And therefore, I would meet with some of the objections, which they allege, why they should be no further dealt withal, but suffered to go on as they do in a fruitless, dead and dull manner. Some of these say, they hope their desire is to please God, although they cannot do it as some do: and namely, such as endeavor to follow this doctrine which in this book I propound. [ B] For my part, I do not marvel, that they should as it were shrink and hold back from such a course, though they would seem religious, as having not yet seen how great encouragement God hath given them to walk in it; neither what great cause they have to lay hold of such encouragements, having many things to hinder them. These persons therefore, so many of them as will be teachable, and not resist the truth willfully, I will answer; and give them some worthy examples of such as have gone before them herein: that they may not think, they are pressed too far, and to do more then they need (if possibly they may see their error, and so find greater liberty and delight in well doing.) The which being done, they shall see [ C] what difference is betwixt the estate they are in, and that which they are stirred up and called unto.

And that which hath persuaded and moved me to this, is, (as I partly said in the first entrance) for that I see many of good hope, and some not without a right and true beginning in this holy course, to be kept at a stay, or driven back, and seem not to know what the Christian life is, nor in many years to come thus far, as to be persuaded how pleasant and profitable it is, and by how many degrees to be preferred without all comparison, before any other course. For many of the forwarder sort, though they would not willingly forsake it, yet complain, that they find much tedious heaviness, strong [ D] discouragements, and many relapses which breed doubtfulness and fear. Some which are weaker, are under deadly dumps, strange questionings, whether they shall go forward or no, and such small comfort they find in their profession, that they declare plainly, that they are far from the staiednes which I speak of: and this not at the first only, but many years after they have liked well of the Gospel.

Divers others account the Christian life, mopish, solitary, and such an estate, the which they hold great wisdom to avoid; that I say nothing of the Atheists, whom I vouchsafe no answer. Now therefore except these can be otherwise persuaded, that the godly life is neither irksome in it self, [ E] nor full of deadly discouragements, except, to the flesh, whereto they are not debtors, neither without great comfort; yea even in tribulation (through hope which deceiveth not) but such an estate, as hath caused many for the delight they have found in it, to refuse all other, which could not stand with it: except (I say) they can be thus persuaded, what likelihood is there, that they shall ever be brought to be acquainted with it?

For answer to all, let such understand and know, that this Christian life is not to be peeced up with some good actions in the which we may rest, [ F] neither consisteth of good intents, and in chopping and changing our course from good to evil, and contrarily: but it is the same which I have said, even the keeping of our hearts sincere and upright, and unfeignedly bent to walk with the Lord after all his commandments throughout our whole course, according to our knowledge: and that in such wise, and with such delight, that he who hath experience of it, would not change it for any other: for why? it yieldeth an hundredth fold for one in all carnal liberties or delights, which we forsake.

And that it must be thus with the people of God, and may possibly be also, that of the Prophet doth plainly declare, that the man which may rejoice [ G] and speak of his estate with comfort indeed, is he which doth not by fits and at some odd times, lift up his heart to God: but who doth so love his law, that he meditateth in the same all the day long, as he himself did, meaning this, that his thoughts should lead him to God from time to time; and when they are occupied about evil, or ranging in the world vnprofitabile and amiss, that he should by and by without dallying, or delay, call them back again. And what (think we) doth he mean in another place, when not speaking particularly of himself, but generally of all which are the Lord's, he saith? The blessed man doth exercise himself day and night in this, that he may please God (as his word directeth him) and have peace thereby [ H] with him, and so may testify, that God is his treasure, because his heart and love is set upon his commandments. He doth not mean that we, who will be happy, must be occupied in prayer, hearing or reading only both day and night; neither yet doth he mean, that in some pange, or when we think good, we should be occupied thus, and well affected, and have our lives well framed: but this he meaneth, that he, who is godly and happy indeed, endeavoreth to this, that his mind may delight in, and be possessed of good matters, or rightly using lawful: or carefully resisting those which are sinful.

And it is the same, which the Apostle meant when he said, our conversation [ I] is in heaven, though we are on earth: teaching therein himself and all other Christians, that their whole course (so far as man's frailty would permit) (and how far it may permit, let this treatise out of God's word testify) ought to be a settled and constant carrying of themselves (as I said before) throughout their lives in such sort, as they might show and approve themselves to be men of God. If we desire to see examples of these things, the Scripture setteth out many unto us: and namely the life of our father Enoch, that in his time, which soon after the creation of the world was corrupted, he did yet walk with the Lord: as if it should say, he did so live in the world amongst men, that he had yet, through his life, an heavenly and most happy [ K] communion with God.

Abraham, though he be not exempted from infirmities, yet from the first time of his calling unto his death, what a rare pattern did he set before the eyes of men in his example, of a man consecrated to God, and not earthly minded? For wheresoever he came, he set up an altar unto the Lord: declaring thereby, that no change of place, time, or company, could withhold [ A] him from following the Lord, but as the first left country and kindred at his commandment, when he knew not as yet whither he should go, or what should become of him: So when he had leisure after to return, yet he refused; because he sought a better country, namely, heavenly, witnessing still more and more, that his obedience was sound and faithful, by looking to another inheritance, until an hundred years were fully complete in an holy course.

And of Job, how clearly doth the holy Ghost witness this, whereof I speak? In so much, that he not only withdrew himself, and departed from the corrupt examples of the people of his time, but also had a particular regard [ B] of the actions of his life, both towards God and men: For proof whereof, his strong faith with patience, prayers and sacrifices do testify the one: his just dealing with all men, and mercifulnes to the poor, with rare wisdom in governing his own family and in carrying himself toward all, do show most clearly the other: All which were not at times, but usually and ordinarily performed, and through his course of life looked unto and continued.

And yet another thing I must needs add (as I am persuaded) very admirable: that he did use to acquaint himself in the midst of his prosperity with the looking for a change, and did learn in his greatest abundance to want: [ C] and being in so high a place, yet he was not puffed up; because he considered how fleeting and momentary all things were: and that his prosperity was lent him only for a short time, and was not a patrimony or inheritance to him forever: So that when he was afterward tried with loss of all (which was exceeding much) it might appear, that he was but little moved with it, because he had loved it but a little, when he did enjoy it: The which gracious man thus using the world, as hath been said, holding all so strangerlike, while he had it, and so willingly foregoing it, when God would require it, how could he do it, without a diligent looking to his ways, and the directing of the thoughts of his heart in a very particular manner, and that in and [ D] about worldly goods, in which case men think no bounds should be prescribed them.

As for Moses, although it was a rare grace, when he was of full and ripe years, to refuse to be maintained as the son of Pharaohs daughter, and to enjoy the pleasures of sin for a season ; yet it is more marvelous, how in example he went before the rest, in the things which God required: and shining daily more and more, as the Sun till the noon tide; not weary of his service, as many are, but liking better of it, the longer experience he had of it: so that there was no good being elsewhere to him: and so accomplished eighty years in that righteous and holy course.

[ E] As for David's practice, besides the Lord's commendation of him, that he was a man after his own mind: so that we may see more particularly, how he passed his time, that one place of his Psalms doth clearly show, where he saith: This is the course of my life, after the which I frame myself, as the blessed of the Lord also do: with my whole heart I seek thee, O Lord, as thy word teacheth me: the which so far as I have received, I lay it up, and hide it in my heart, as treasure: and so far as I do not understand it, I desire to be further taught of thee: I use to speak of thy wondrous works, and of thy wisdom: I take more pleasure in thy testimonies, [ F] then in all manner of riches: and I daily meditate and muse thereon. By these, with many other such properties of a godly man mentioned in the same Psalm, we may conclude without doubting, that a mind thus exercised was not void of a life full of answerable fruits: And three times a day he did use to refort to God ordinarily in prayer and thanksgiving, after a solemn manner, besides other occasions oft moving him: that save only in that one matter of Uriah the Hittite, we seldom read of a man more taken up of an heavenly heart, then he was.

I make mention of these holy servants of God, the more particularly setting down their course of living, their properties, and their whole estate, [ G] rather then some of their actions and holy works, to this end; That they, who love to have short work made of this matter, and content themselves with this, as a sufficient warrant of godliness, if they can reckon up some commendable works in their lives (whereas the baddest have somewhat in them that is commendable) may not judge so of a godly life, deceiving themselves: but may make it their whole conversation to be godly, not favoring themselves in any known sins, or actions doubted of to be sins, but sifting themselves daily, to search and find them out: neither withholding themselves from new duties, which they have not been wont to practice, but teachable and ready to hear, whatsoever the Lord hath to require of them. [ H] And my meaning is, that after we have made an entrance into a godly life, we should not hold on by fits, now and then (as I said) and be off and on, as many are: but constantly go forward, as our years grow upon us, and carefully to endeavor, that in one thing as well as in another, we may please God in reverence, and in fear.

Neither is it my purpose in all this, to persuade, that believers must have some godliness (for that must be attained to, already; of all such as I direct my speech to) neither that they should rest in that which they have: but look upon such to follow them, who in the Scriptures are set before them, as the forwardest Christians, and holiest examples: So that they acquainting [ I] themselves still with their own wants, weaknesses, and corruptions, which they bear about them, may daily gather strength against them, and prosper as the Lord's plants, in every part of their life to become fruitful.

So shall they know by experience what this meaneth, which I speak of, namely, to walk with God continually, and after a certain manner (although wandering on the earth, wrapped in with infirmities) to have their conversation in heaven with him. And so shall they more clearly and fully behold the benefit of Christ's death; that it was not only to save them from eternal death, and to bring them to everlasting life; but also to work the death of sin our most deadly enemy, and to mortify it, and to purchase [ K] for them a comfortable passage thither also, through the enjoining of many goodly blessings in this life, as pledges of the same, though it be otherwise but a vale of misery, to all such as find not this for their portion. For this is to be known, that as everyone excelleth another in the graces of the spirit, thereafter is his measure greater in the privileges of a Christian, more then others, and with more sound and continual comfort doth he pass his [ A] days, and free his life from reproachful and fearful evils. And the more that any godly man increaseth in goodness, and goeth beyond that estate, wherein he hath sometime been, in knowledge and in an high esteeming of it, and the right use of the same; the more shall his life be filled with matter of sound and pure rejoicing.

Therefore to conclude this matter: seeing the godly and Christian course of living is not a serving of God when we think good, but from time to time; nor a looking to some of our actions, when others are not regarded; nor an estate unpleasant to the spiritual man, whom the holy Ghost directeth, but easy, sweet, and comfortable; seeing also we have heard by many [ B] examples of godly men (otherwise not without their infirmities anymore then we) that this life hath been practiced in all ages: I conclude, that the elect and beloved of the Lord shall yield to the embracing of it, and must take up the same, though it be a yoke to the corrupt lusts not yet subdued: and that such as see not cause to submit themselves to God's commandments one as well as another, but will take their liberty in some evil, after the desire of their hearts, cannot glory with any sound peace of a godly life.

And consequently, that the life of the common Protestant, which counteth it preciseness to be abridged of any liberty that he hath been wont to use, or yet liketh to enjoy (how unlawful or offensive soever it be) is nothing less [ C] then a godly and Christian life: for such a one will come to the light, that whatsoever is not as it ought to be, may be made known, and so removed. But he that will not be touched, nor suffer his actions to be censured, nor reproved, though he be far from this practice, but pleaseth himself in the things which he doth, is (without all question) fraught and filled with infinite evils, and a bondman to his own lusts, whatsoever opinion he hath of himself, and let such a one know, that his damnation sleepeth not. But many of these with whō I have to deal, such as go for good Christians, and who in sundry of their doings are of us well to be liked (though God judgeth the heart) many such (I say) do keep at a stay, or content themselves with this, that they do no great [ D] evil (although they do little good) because they see few live better, by whom they might take any great light to amend. To speak plainly, they think there are none in these days, who do follow the steps of the holy fathers, whose lives I commend: which kind of persons may be easily convinced, and I will say no more, then I needs must. The truth is, that the general state of those men, who embrace the Gospel, is much to be bewailed. For although they are infinitely the worse, by reason of the swarms of Atheists, Papists, Familists, and others, both Heretics and Machiuilians, which with their stinking breath do poison many thousand inhabitants, which dwell in the land amongst them: yet besides this, the abomination is great without [ E] respect of them; through ignorance, little reverence to the word, custom in evil, and sleight executing of sundry good laws among us: but this ought to be no offense to any. For who would look for any other then loathsome life in the greatest number, as it hath always been? Christ himself affirming, that his flock is but small, Luk. 12.32.

But notwithstanding this, in some places, and those many, throughout her Majesty's dominions, where the Gospel hath been soundly preached and painfully, especially in an ordinary ministry continued: such particular [ F] parts of this Realm will testify, that there have been, and are many, not of the Ministry only, but of the people also, who have been lights unto those which have known them, and lived amongst them, and whose names have sounded, and that most justly, a far off, where they themselves have never come: My self have known many, and yet do (the Lord multiply the number of them, and the grace which he hath given them, a thousand fold, and be highly praised for them) with whom to have lived, and been conversant, hath been the next choice unto heaven it self, and to the communion of God's Saints there, which some of them do already enjoy.

Their names I spare for sundry causes; but such they were, whiles they [ G] here remained, and such they are, of whom I speak, who yet remain (though I know but few of those many (I hope) whom God hath beautified his Church withal) as may justly take away this offense from any, who should think that we have none which may be patterns and lights to others of this Christian, innocent, and fruitful life: yea rather, it may persuade them that there are many such, as by good and long experience can testify, that which is elsewhere written, that in serving God there is great reward, and that godliness receiveth many blessings, as the fruits of God's promises, even in this life.

And they do not as many, that is, give over and faint, as though the Christian life grew wearisome and tedious to them; but the longer they have continued [ H] therein, so much the more settled and constant they have been in the same, increasing daily in faith, and other graces, and hold on their fellowship since they knew first the power of the Gospel: Yea many there are at this day (to God's glory be it spoken) who have so effectually tasted how good and sweet the Lord is, that they have been encouraged to add to the times, and to their travail in the service of God, as prayer, reading, for one hour in the week many, and for a little labor in looking to their ways, watching their hearts, and searching out their sins, much and oft: for the profit which they have found thereby.

And whereas they have sometime gone about these spiritual duties untowardly, [ I] whiles their minds (though renewed) were weakly seasoned with grace: yet after they have with much cheerfulness and delight gone about the same, when they have had more acquaintance with the Christian course. The remembering of the hours of holy assemblies by keeping holy day on the Lord's Sabbaths in the word and prayer, and other private hours of calling on God, and reading of his word, how pleasant and sweet is it unto them, before they come to it? And yet if they should rest in these, I would not think them worthy so great commendation, not adjoining therewith other duties to men. But when they have found such delight in the former worshipping of God, they have also walked more roundly and fruitfully in [ K] their particular callings, in their families and other companies, and their worldly matters (in which most men do highly offend God, and think they may deal in them as they think good) they carefully endeavor to be directed in them by such rules, as his word teacheth them. And such as these are, God hath set amongst others, that they may learn of them, and be shadowed as it were, under the wings of their good example.

[ A] And this is the pattern of the life which God would have us to lead, from the which the whole world well nigh are strangers, though little to their rejoicing; and principally they, who scornfully refuse all such instructions, as require more then they do, or be willing to practice. Indeed it must be granted, that these being few in respect of them, who set themselves to uphold the corrupt estate that the world hath ever lien in: they have not therefore many to commend their good examples, as the other have; but rather are ill spoken of, because they will not follow the same excess of riot that others do, 1. Pet. 4.4. and especially where they dwell: for the devil envieth their credit and good report. And yet the worst in their controversies and needs, [ B] when they are driven to trust some, will soonest choose them to be comprimitters for them, as knowing them to be men of good and upright consciences, rather then others: as we read Saul did so account of David (when he spake according to sound reason) and made him swear to him, that he would be kind and friendly to his posterity after him, 1. Sam. 24.22. And such honor have the Lord's people.

And therefore to turn a little to these obiectors, let them not think that our age affordeth none, which are fit to be examples to them; but let them rather be wise to discern them (at least, that which is pleasing to God in them) which is not hard to see, for those which are willing to understand, but [ C] easy to be found out of such as desire it. Let them reverence, and be in love with such as excel in piety and virtue ; and with the precious things which are in such: let them aim at this also, that they may be like them, and not lie still in the darkness, to the which they are accustomed. And such of them, as God hath blessed with some better liking of knowledge, let them love and frequent the company of such as desire neither to be idle, nor unprofitable, seeing he hath set such amongst them, to far more great and singular purposes, then they can by carnal eyes see or discern. Let them labor to see their own wants, cause them to make much of those who may help to supply them, and of whom they may learn to come by those graces, which they should without [ D] the help of such, never have attained unto.

And if they carry themselves in such humility, and reverent account making of their betters, in whom there is a greater measure of God's gifts, they shall be no longer led with their former doubts, whether any are before them in the Christian life, but they shall praise God highly for setting such lights and examples before their eyes, by whom they may be directed: and when they are so far enlightened, they shall soon alter their language, and speak with new tongues: as they in the Acts (chap. 2.13. compared with 2.37.) who in their profaneness, railed on the Apostles, and said, they were drunken with new wine, in the fore part of the day: but being converted by Peters Sermon, they [ E] had learned to come in humility to them with the reverend titles of men and brethren, asking counsel of them, whom they had so abused, rather then of any other; what they should do to be saved. And this for answer to the second objection.

CHAP. 20. The last objection against the godly life answered.

T Here is yet another objection, that I will answer, and it might be a great weakening of the holy courage of the servants of God, if they should not be well fenced against it. And this it is: Seeing we teach publicly the same, which I have before set down of the estate of the godly, and profess without fear, that thus the people of God must [ G] walk, and we affirm that God's is not pleased with this dark and dead life, which is led by men's good intents, without any certain rule to guide them, much less with that which is contrary to godliness, diverse take great offense hereat, and arise up against us in this manner, saying: Ye go too far, and brag of that which is not in you: and again, remember how many have fallen, which were more like to have stood then you, as David, Peter, and others. It is therefore good (say they) for all men to profess no more then others do, that there may be no great wondering, when any great trespass shall be committed by them. To which kind of men, for the better settling and quieting of God's weak children, I answer. [ H]

By the grace of God, bragging is far off from us, as we also heartily desire it may be: neither do we go too far, his word being our warrant. But we are not afraid to utter that which we know ; nay we dare not do otherwise, though it be against our selves, as much as others, if we shall set light by it at any time: neither fear we, that shameful falls, shall anything the sooner take hold of us, for speaking the truth boldly, but removed more far from us, whiles we are nothing more afraid, then to offend thereby. And if either our pride or boldness should break out so far, as that it should cause the Lord to chastise us, or that we should be so careless, and improvident over our selves, that Satan should again bewitch us with the deceitfulness of sin, [ I] we look for none other, but to bear our burden of an unquiet mind, and the reproach due to us thereby, and our punishment, which shall befall us, because of our offense: but though we should so be overtaken, yet shall we rise again: and though many of us should fall from our steadfastness; yet for all that, this is true, namely, that God will have the holy and Christian life, which I have set down, practiced of others: and howsoever we should be turned out of the way for a season, and whatsoever might become of us; yet he that is able of stones to raise up children to fear him, will provide true worshippers of him, whatsoever become of us: and the truth of God remaineth, that such as will be worshippers of him, must depart from iniquity. [ K]

As for David, by the great wisdom and goodness of God, his fall was a glass to behold God's mercy in, not to embolden any to sin thereby: and that like trespassers who possibly might despair, should not cast away hope of forgiveness. The sin it self arose from the nourishing, and giving place secretly to his heart in such unlawful desires (as by his eyes were occasioned) such as in this treatise I labor to call men from; as appeareth by his own [ A] confession in the Psalm, where he saith: Against thee, O Lord, against thee have I done this evil: as if he should have said, though my offense be horrible before men, yet from hence it came, seeing I feared not before God secretly, whiles yet the offense came not forth openly. And this I say, that we may learn to beware of inward temptations, and outward occasions of sin, and boldly profess to do both.

And thus I having answered this doubt of David, that no wise body need to take hurt by it: yet because I know how some do draw such examples to liberty in sinning, and even this one example as much as any other, turning it against themselves, which they should take good by; I will add this one [ B] thing, which I would otherwise have omitted, seeing I have made mention of it before: That David did that which was right in the sight of the Lord, and turned away from nothing, that he commanded him, all the days of his life, save only in the matter of Uriah the Hittite. As therefore it was no usual thing with him, neither did he oft thus offend in cases so well known unto him: so it is no cause why we should be discouraged from a sound course, for fear, least we should fall after the like manner, but watch in all things, that we may be the further from such fear.

Peter (to say somewhat of him) before Christ's ascension, howsoever he was faithful, and in many parts of his life commendable, yet had he no such [ C] great strength and growth in grace, that we ought to be content to be as he was: but rather look to be lights and good examples in all good works, least we should fall away dangerously, when such an one as he was, did deny his master. I know God can correct the dearest of his servants in as fearful a manner. But (blessed be his name) we know thus much of his mind, that he taketh no pleasure in their troubles, neither delighteth he in their sufferings, much less doth he take advantage of their infirmities.

He draweth them out of deep dangers, when they have plunged themselves into them. And if we provoke him not, there is no fear of reproachful evils to be sent upon us by him: and therefore, if we count it pleasure to [ D] please him, and to be watchful against the occasions of sin, this giveth us holy boldness and confidence, that we shall be kept from fearful falls, rather then to be afraid of them, by being too godly: Neither was Peter thus armed, when he so offended, but as we may easily see, therefore he fell, because he was naked and unarmed.

And so it is with all others in this case, that so dishonor God as he did. Now if he did fall, and we may also fall, whiles we are yet not without confidence in God, what is to be thought of our best actions, if we should do as many would have us, namely, to show and profess no more then others do; & so make common professors examples, to be rules for our lives: what should [ E] our lives then be, but a very dunghill fraught with unsavory filthiness, and not an offending of God lightly now and then? Neither let men say, they can live no otherwise then they have done, nor discontentedly say, we would have them take no delight in anything; but husband and wife must sit and look heavily one upon another: neither may neighbors be merry together.

For such may understand, to the first point of their objection, where they say, they cannot leave the course, in the which they have lived (that is in small [ F] knowledge of God and his will; following the world with greater pleasure then the word of God: and having their other rejoicings in things here below, & using their labor but even as toil &c.) they may (I say) understand, that if they cannot change such courses, their own mouths shall be their accusers: for such cannot be in good state. For I urge no other change upon them, then they themselves shall be forced to confess to be required by God of them, and that for their best.

And being so, I would ask this of them, who is he, which having lived long in a cottage full of penury and wants, cannot frame himself to a more wealthy estate, if it befall him, and to enjoy greater abundance of all good [ G] things meet for this life, and that because he hath of long time been accustomed to a meaner and poorer condition? Is any so destitute of common reason, or so willful, that when his diet may be wholesome and sweet, his apparel cleanely and seemly, his habitation commodious, and well fenced against all annoyance of wind and weather, he will yet refuse all these being offered him, for a portion in poverty, where his wants cannot be supplied? And yet what comparison is there betwixt these things, and the high degree of felicity, which in the Christian course I propound, in respect of the deceiveable, vain, and painful pleasure (for so I may most justly call it) which they enjoy, who follow their old custom, and lust of their ignorance? [ H]

Therefore they must needs confess, that their blindness is to be bewailed: also the heardnes of their heart, and deep unbelief, which holdeth them at this stay, that howsoever we can bring them tidings of a better; yet having been long bewitched with their darkness, and sin, as the people were with Simon Magus his sorceries, they cannot change their old course.

To the second part of their objection, where they with misliking, say, we would have them delight in nothing, that they have, as wife, children, goods, neighbors? if I would have them live after such rules as I prescribe them: I answer: that their whole conversation must be put off indeed, wherein [ I] they have lived after the manner of the world. That ought to be no strange thing to them, which is so common a truth in the Scriptures; even all that they hold of their own, both in heart and life, as far as can be, must be avoided: and therefore their lightness, rejoicing in evil, taking pleasure in the creatures more then in the creator, & the making of these things their chief delight: all these with corrupt merry-makings, must be pruned off from them, (even as we would pare off the vnderboughes which suck up the sap and juice from the good vine branches:) which, if they were fit to see it, have troubled themselves and others, more then all their fond liberties have pleasured them, and therefore both they and others should be the more [ K] glad of such change. And what account is to be made of such rejoicings with wife and other friends, which must be repented? But if it be according to knowledge, who forbiddeth it? when it is well known, that both the marriage and other fellowships, which true religion hath made amongst people, is of all other, sweetest and most comfortable. As for other, let them be broken off.

[ A] For what have they lost (to speak of the best) who do so, but that which may be spared as well, as the paring of their nails? If any will speak better of it, it is only he, whom God hath not taught to speak. Therefore to conclude, as these and such other objections are too frivolous, to justle out a godly life from the practice of true Christians and believers: so when it shall be gone about, as I have taught and set down in this treatise, then they shall lead the life of faith, even the life which pleaseth God: and consequently, then they shall live happily in every estate and lawful calling whatsoever: For he walketh safe and sure who walketh uprightly. And he that doth otherwise, and perverteth his ways (as I have shown how, by going from [ B] the truth which he knoweth) God will find him out, and he shall meet with plagues and sorrow enough.

CHAP. 1. [ D] What the means are, and the kinds of them, and of the sum and order of this treatise.

I Have set down a description of the life of the believer: by the which all, who desire to be acquainted with it, after they have obtained the gift of faith, may walk godly and safely through their pilgrimage, even so many as have at any time in truth began, and gone about the same. Now seeing this Christian life is upholden and continued by means, and everyone [ E] which shall set upon it, will be desirous to know them, as he hath good cause, and how to use them aright, because the hindrances and discouragements from the same are many and great; I will therefore (as it is meet I should) show what I understand by the helps, and means: and which they are; also the kinds of them, their nature, and how they ought to be used, seeing that God hath promised, by the right and reverent use of them, and the same constantly continued, to give such grace, even to weak ones whereby they shall be able in truth as hard as it seemeth, to lead this [ F] godly life, and sensibly to discern, that they do so. For as it was not begun without means, so neither can it grow without them.

Now as this doth wonderfully declare the goodness and kindness of our God, in ordaining of them for our exceeding great benefit and comfort: so we must know, that it is required of us, and earnestly looked for at our hands, that we use them with such care and constancy, as that they may be most profitable unto us, that so we may find that fruit of them which God promiseth.

These means whereby God hath appointed that his people shall continue, and grow in a godly life, are such religious exercises, whereby Christians [ G] may be made fit to practice a godly life: and they are partly ordinary, that is, such as are commonly and usually to be practiced, of which sort there are many: and partly extraordinary, at some especial time, as fasting, and some rare solemnities in feasting and thanksgiving. And both of these are either public or private.

The public, such as are used in our open assemblies: ordinarlie, these are [ 1] three. First, the ministry of the word read, preached, and heard, as the Lord [ 2] prescribeth. Secondly, the administration of the holy sacraments, and worthy [ 3] receiving of the same. Thirdly, the exercise of prayer with thanksgiving and singing of Psalms. But because the public cannot be daily had and enjoyed, [ H] (and yet we need daily relief and help) neither although they could, were they sufficient to enable us, to honor God, as it becometh us: therefore, God hath commanded us to use private exercises; whereof these eight be chief. First, watchfulness, meditation, and the armor of a Christian; unto the which, is to be added our own experience: and these properly belong to everyone alone by himself. The next are the use of company by conference and family exercise; and these are properly to be used of a man's self with others: the last two, which are prayer and reading, are common to both. The necessity whereof is so great, that if they be not known and used rightly and in good sort, the public will prove but unprofitable, and the whole [ I] life out of square, as shall be seen when we come to handle and speak more particularly of the right use of them.

And of the helps or means to continue a godly life, which they are, and the kinds of them, thus much be said. Now I will (as I promised in the entrance into this treatise) more fully show, what everyone of these, is; and what force they have (God working thereby) to uphold the weight of a godly life: That all who list to consider it wisely, may see it, and so many as will use these means, may prove, and find it themselves. And first I will begin with the public: and afterwards, speak of the private. And I will so handle and speak of everyone (according to the skill which God hath [ K] given me) as may make most for this present purpose, that is, most largely of those means which with their use, are less known; and more briefly of those, with which men are most acquainted.

Neither let this trouble the reader, that I have made mention of some of thē by other occasions in some other places: for whereas it may be objected, that these means called helps, are spoken of in other treatises of this book, [ A] as parts of a Christians duty. I answer, it is true: for I have spoken of uprightness, one piece of the armor, and of watchfulness and prayer, in the former treatise; and so of the rest. And there I speak of them as of common duties and parts of godliness, as the love and fear of God be: but here I speak of them as special helps to godliness: for though I deny not, but that all the duties of a Christian man, are also helps to live happily; yet who doth not see, that these here mentioned, as the Word and the Sacraments, watching and prayer with the other, are more properly so called? as more specially fitting us for the right performing of all duties. Besides, in other places, I speak of them by occasion, and therefore more briefly: but here, of [ B] purpose; and therefore more largely. But let it suffice, that I understand these which I mention in this treatise, to be helps and means especially.

And more particularly of the armor and of the parts thereof, this I say: because otherwise, I must have given a watch-word about it afterwards, when I come to speak of it in due place: that though I speak of all the parts of it by occasion in one treatise or other; yet there I speak of them for the most part, as particular duties to be done in our several actions: but here I speak of them, as of such duties as must always abide, and be lodged in our hearts: and that we may have thē, as a Larderhouse, always full of good and wholesome victual, and not as one dish to serve for some occasion; where [ C] we may observe, that though the one is not without the other, yet there is a manifest difference betwixt them, so that the one is not the other. And so I take it, the Apostle meant in the Epistle to the Ephesians: where when he had named diverse duties, as mercy, love, kindness, Ephes. chap. 4. & 5. which are parts of the armor; yet he saith after, Ephes. chap. 6.14. Stand fast in your armor, when ye have put it on: as if he should say, it is not enough to show kindness, mercy, to some persons at some time, and to have the use of the other parts of the armor when occasion shall be offered; but to put and keep them on, that so we may ever have thē in a readiness to be used: Even as women do not only trim and dress their houses with flowers, but they [ D] have also their gardens be set and filled with them, from whence they may have them always for such uses. This I thought good to say about the matter in hand, to free the reader from some doubts. Now I will proceed to the next chapter.

CHAP. 2. Of the public helps to increase godliness: and namely, the ministry of the word.

[ E] T O begin therefore with the public means and helps, whereby God hath appointed to strengthen the believer, and settle him in a godly life; know we, that the word is the first and principal. And there shall need no great marueiling at this, which I say, if we mark the royal and most excellent commendations, that we hear, and read of the Scriptures, which are this word of God. For besides that they are by good evidence and testimony proved to be the very truth and word of God (not the phantasies of man's brain) which he willeth us to [ F] search, sending us unto them, if we desire to know his mind and will towards us: so the authority of them is such, that by whomsoever it be gainsaid or called into question, we need not be troubled at it, and so be discomfited: no although it were an Angel from heaven (if any such thing were possible) much less the man of sin, who yet challengeth authority to be heard before them.

And that we may not doubt, but that all God's will is revealed in them, we are taught, that they are all-sufficient, that is, contain whatsoever is able to make one either an inheritor of salvation, or a true Christian, in which two consisteth true felicity. Now for the plainness and evidence of the heavenly [ G] matter, that is contained in them, by the means which God hath used, and the order that he hath taken, for laying out the sweetness & beauty of them, they are in the most necessary points, easy to be understood and conceived even of the simple and ignorant. For besides that, he hath commanded them to be reverently and distinctly read in the assembly, he hath given unto his Church most excellent gifts (I mean pastors and teachers) to interpret and teach his whole counsel out of them; and to show the people how to profit by the doctrine of them: and to make the right use thereof, in such wise applying the same to them, as if they had been particularly, and only appointed for them. And in like manner, he hath provided to have these his holy [ H] Scriptures turned into those tongues and languages, which are understood of the diverse and sundry nations of the world, that thereby they may, as the good people of Thessalonica and Berea did, confer the Sermons which they hear, in their own tongue, with the Scriptures; and so find more clear light and comfort by them. All which being considered, it may not hardly be gathered, what a singular help, a sound ordinary ministry of the word is, to build up more strongly a weak Christian in a godly life. For we must consider that God hath appointed this preaching of his words to perfect the faith of his elect, and therefore S. Peter chargeth the shepherds to feed the flock of Christ which dependeth on them: and our Savior ( Peters [ I] Schoolmaster) requireth, that as he loved him, so he should feed his lambes and his sheep. And it being preached with authority and power to persuade (not as the word of man, which is but weak and frothy, but as it is indeed the word of the living God) it is mighty in operation, and sharper then any two edged sword, working in the people of God as a kind and forcible medicine upon a disease, and so becometh the power of God unto salvation to them.

But to say nothing of the benefit, which this ordinance of God bringeth to the unregenerate, who as yet walk in darkness (for it is not pertinent to my purpose in this place to speak of that, which yet is a mighty and great [ K] mean to convert them from their old conversation, and from the power and bondage of Satan unto God) to omit that (I say) behold the manifold uses and daily helps that the regenerate and people of God have by it. First therefore, they are cleared from error and darkness about religion, and manners (wherewith otherwise they are fraught and much encumbered) and grow more sound in the knowledge of the truth, and see more particularly [ A] into the way and whole course of Christianity: which thing others even of God's children wanting, are so unsettled, and so holden under of ignorance and blindness, in many needful points, that they must needs find the less fruit of the Christian life (as if it were not to be enjoyed at all) and so become more dim patterns of holiness to others. Wherein this is more, that they who use these means diligently and reverently, do grow settled and established in their knowledge from day today: whereas others, who are destitute of this gracious help (do what they can) must want this (although they may have some benefit by private reading) if they lose not somewhat of that which before they had.

[ B] Again, this quickeneth them in their drowsiness: it cheereth them in their heaviness: it calleth them back from their wanderings. I speak briefly of ample and large matters (wherein I might be long, and that also not without the readers good liking and desire) it raiseth them up if they have fallen: it counselleth them in their doubtful cases; and wherein they are to seek of advice: and by experience of God's dealing with them in all estates (how he blesseth them in well doing, and contrarily) by the experience, I say, which they have, this preaching of the word of God ordinarily, is a mean whereby they are fast settled in a godly course, and keep well when they are well, rather then fickle and inconstant in the good carriage of themselves, as [ C] many are. And what a benefit is this? How is it sought by many with tears, and yet of few obtained? yea of sundry Christians thought to be impossible to be reached unto, because they know it not.

And yet to this (as great as it is) do even they who have had as weak beginnings in the Church of God, as any other of their brethren (by this heavenly direction taught out of God's word) attain and grow unto. For when in a sound, plain, and orderly manner, God's will is laid forth in preaching, this help many do get by it, that they do gird up the loins of their minds, that is, learn to lay aside, and cast off that which would hinder them; their inward corruptions especially: they prepare themselves to follow the [ D] rules, which lead and guide them to their duty: by this they espy their weakness, and how they are holden back when they have fallen; and which is the right way of proceeding: and this is the better done, the oftener that they are put in mind thereof. So that, this is the Sun which giveth light to them in all places: and the rule by which they frame all their actions; and therefore a Christian man though weak, being desirous to learn, doth by this find marvelous furtherance towards the godly life.

Besides this which I have said, the true Christian by his ordinary hearing is taught, to give some part and time of his life to reading of the Scriptures, and other good writers, as is said in another place; and that with good fruit, [ E] understanding and comfort: whereas without it, he were like to neglect, and be weary of that labor, and in steed thereof, to give himself to idleness, and to be vainly occupied; or though he should use it, yet to do it with little knowledge, comfort, or any other profit. And when a man is framed thus by the ministry of the word, he becometh a light and an example unto others, in token that he hath found great help by it himself.

Therefore if he may by the preaching of the word ordinarily be led into all truth necessary for him to know, and be delivered from error in religion [ F] and manners; if he may be established and confirmed in the knowledge of the will of God ; if he may be reformed in his affections and life daily, more and more increasing therein, and overcoming himself better thereby; if he may both be brought to bestow some time of his life (as his calling will permit) in reading, and so as that he may find profit thereby; and finally if he may become an example in time unto others: I may boldly affirm and conclude, that the ordinary preaching of the word is a singular means whereby God hath provided that his people should grow and increase in a godly life. Now then, they so using it, as they have elsewhere been taught, namely in the second commandment, that is, coming to hear with meekness and hungry [ G] harts, and being attentive in hearing, and applying it to themselves, they reap the fruit, which I have said.

And if this be easily granted and yielded unto, I say no more but this: I would to God that they, who are in great account for their religion, and do oft and commonly hear the word, did find it so, and did reap this fruit by it, and were holpen all these ways unto godliness, which (God doth know) is seldom so. And therefore where this sound and plain teaching is wanting, how much more must the people needs be out of frame? But where the diligence, skill, love, and plainness in a good order of teaching cannot be found fault with in the Minister, it is certain, that the fault is in the hearers: [ H] That they, though otherwise they may belong to the Lord, yet are not reverent and attentive in hearing, are not prepared before to hear, or else do not digest willingly that which they have heard; but are surfeited of some dangerous qualities in their lives, or corruptions in their hearts: among which, this is a special one, that as they think of the person who teacheth, so do they of his doctrine, and not otherwise.

Now if in this one means, so great help may be gotten, what may be thought, when this and others go together? But I conclude with this exhortation, Feede the Lord's flock which dependeth upon you: and be instant in season and out of season, O ye Ministers of the Lord. Know the day of your visitation, and the [ I] things which belong to your peace, by preaching, O ye people, who live under the ministry of the word: lay up now in your harvest against the time of your necessity: and this be ye persuaded of, that ye shall have need of all that you gather. Seek to enjoy this liberty of the ministry of the word, ye that want it: and if ye may enjoy it as easily and with as little pain, as you do your market, think it worth your labor, if ye can no easilier come by it: and buy wisdom whatsoever it cost you, but sell it not, whatsoever ye may get for it: pray the Lord of the harvest to thrust forth laborers plentifully into the harvest, ye that are white unto the harvest to be labored amongst, and desirous to be brought into the Lord's barn. [ K]

Lastly, all ye that have the oversight of the Lord's ministry, see them teach soundly, plainly, faithfully and diligently, who are called to it: and go before them yourselves painfully, as lights and good examples: that many thanks may be given, and prayers made to God by the people for you, when you shall give them so good occasion to remember you, and for warming their hearts and comforting them with such good diet for their souls and liberal provision, [ A] and that in the day of accounts ye may have many to witness the godly care that ye had over them.

And thus much of the first public help for the increasing and nourishing of a godly and Christian life, in all such as have truly entered into it, that is to say, the word preached.

CHAP. 3. Of the second public help: namely, the Sacraments.

[ B] T He next mean or help public, are the Sacraments, which (of the two) are more darkly seen and found to be helps to godliness, then the word, among the most part of those who are partakers of them: both because men have seldomer use of them, then of other doctrine; and also, for that they be not so fully instructed in the same. And of the two Sacraments, which God hath left to his Church, in this latter age to be enjoyed, Baptism is less seen and perceived to be an help, then the Lord's supper: In speaking whereof, I purpose only to stand upon this which I have taken in hand, namely, to show the Christian reader, how the Sacraments are [ C] means and helps to set him forward in a godly life (as too few do make them) and to leave him for other knowledge about the Sacraments (which is exceeding large) to those who have written of them at large, as M. P. Martyr, M. Calvin, M. Beza, and to ordinary teaching.

And this also I will do with as much brevity as I can: Therefore first seeing the Sacraments are helps necessarily adjoined unto the preaching of the word, and do visibly confirm and ratify that, which the word doth teach: and the covenant betwixt God and the believer made, is most surely sealed up, and effectual on both parts by them, thereby it may appear, what helps they are, both to the strengthening of faith, and encouragement to godly [ D] life: which that it may more plainly appear, let this which I have said, be thus unfolded to the Christian reader. God hath freely granted to every faithful person, that he will never call his sins to a reckoning: but will be his God, and love him to the end through Christ ; for the making good of this promise, he hath put to his seal, and hath caused the same his promise and will to be established in the sacrament, by so evident and infallible a sign as cannot deceive. Now therefore doth not this sacrament always remain to the faithful receiver, to whom it is made out, and granted; a clear witness, that whatsoever benefit is promised, is his: and as oft as any doubt hereof might, through weakness arise to the party, is it not hereby sufficiently removed? [ E] and therefore they are called of the Apostle, seals of the righteousness of faith.

And as God hath thus covenanted for his part; so hath every believer again in his own behalf covenanted to trust in God always, to endeavor to walk before him continually in uprightness of heart, and innocence of hands: Now of the truth of his heart the sacrament is a sign; which he having received, hath openly professed thereby, that he hath given and consecrated himself unto the Lord, and is now no more his own, to live as carnal will [ F] would desire. Is not therefore the sacrament, though it be not always received, yet is it not always before his eyes, as it were, to tell him what he hath done; yea and that not rashly nor by constraint, but with good advise, as knowing, that he shall never have cause to repent him of so doing? seeing he believeth, that strength in measure shall be given him of God, to perform that which he hath promised and sealed?

Is not then the Sacrament a continual spurrer forward of him to perform his covenant? Is he not by the fresh remembrance of it, encouraged against temptations, weariness of doing his duty, and such other hindrances? Doth it not cause him to say against them all, how can I that am dead to [ G] sin, live any longer in it? So that although to others the Sacraments be a mystery, and hidden thing, and as a book written in Hebrew or Greek, which a simple man opening findeth nothing profitable for him, but saith I cannot read it (and yet the book contains most fruitful matter, if a skillful reader taketh it in hand:) although I say, he who is ignorant, find no help nor benefit by the Sacraments; yet the true believer having been soundly instructed therein, beholdeth much in them, to encourage and set him forward in the godly life, having as sure hold of God's favor, and help by them also, as the same God, who cannot lie, is to be believed.

This may for the edifying of the simple, be seen particularly in the [ H] two Sacraments of our Church at this day, baptism and the Lord's supper. For every faithful Christian which hath been baptized, may as long as he liveth, have this benefit thereby, that as by his engraffing into Christ, he is one with him, and therefore seeth that while Christ liveth, he must and shall live also: so he having thereby perpetual union and fellowship with him, doth draw strength and grace from him, even as the branch doth from the vine, that so he may live the life of a Christian. If then he have that power of renewing him (which is signified and sealed by baptism) namely the power of Christ's death mortifying sin, and the virtue of his resurrection in raising him up to new life; is not baptism throughout his life a forcible means [ I] to help him forward in a Christian course, as oft as he doth duly consider it?

So in the Lord's supper, the faithful communicant, by the oft receiving of it, is not only by the bread and wine assured that his soul may be comforted by Christ, and so enjoyeth the same; but also is spiritually strengthened to all good duties; so that he findeth a most sovereign help by it, to grow up unto a perfect age in Christ Jesus. And this shall more appear, if we consider how manifoldly the faithful Christian is furthered, and set forward in the well framing and amending his life thereby, both in preparing himself to it before it come; in the action and present use of it, when he doth [ K] come thereto; and after the enjoining of, and departing from it. Of which three, seeing they may serve as well for a perpetual rule to examine himself by, and to direct him in the right use of it always after, as well as to prove the matter which I have in hand (namely, that the Sacraments are great helps to godliness) I will stay a little while about them.

And for the preparing or making him fit to receive with profit, this is the [ A] manner how it ought to be done, namely: First, that he prove and try himself in these things, whether he have the knowledge of man's misery, of his redemption, of his renewing, and of the nature and benefit of that Sacrament, with the knowledge of other principal points; all which it is meet that he should have, who looketh for comfort by it. Secondly, that he hold fast his faith in the promises of salvation, which God hath wrought in him before, by the preaching of the Gospel: the which at this time may not be wanting, but holden fast, and after, particular falls recovered. The third is, that he keep his heart diligently to the renouncing, and subduing of all sin, and ready to any duty that he shall be called unto. Fourthly, and more particularly, [ B] that he have no swelling, nor rising of heart against any man or woman, no although they be his utter enemies: but be reconciled to them, and at peace with them, as he desireth to be with the Lord. And fifthly, that he being thus qualified, desire (as he shall have opportunity) to be partaker of this Sacrament, and to receive the benefit which God offereth by it. And this is the manner of examining a man's self: unto the which rules he that is suitable, he is a welcome guest to the Lord's table.

But because much sloth, forgetfulness, darkness, corruption and weakness do soon gather together, and so grow up even in good men, to the choking of these forenamed gifts of God, that such as have sometime found all these [ C] in themselves, yet at the time of receiving cannot find them; therefore at the coming to the Lord's supper, God giveth especial charge, that if in any of his people these graces should by their own negligence and default, be weakened, dimmed and decayed, that they do not rashly put themselves forward to it in that case; but speedily seek to recover themselves again, by a due examination of their estate according to the forementioned rules: Which if they do then more hardly and difficultly obtain, and going about it, cannot see clearly that they are thus furnished, as they were sometimes, they may thank themselves; the fault is their own, for that they did so long neglect the same, and did not labor, when they were well, to keep well [ D] constantly: Let them not cease therefore till they recover; which of them that know how, being sanctified, shall be obtained. Now the recovering of themselves is on this manner: Let them go apart by themselves, and laying all other things aside, seriously enter into due consideration, what accuseth them, and troubleth their conscience, which in no wise may be omitted: then whatsoever be found amiss (be it sloth, carelessness, worldliness, distrust, uncharitableness, or any other like sin) let it be sensibly and heartily bewailed, acknowledged, renounced, Prov. 28.13. and lastly, a recovering of their faith, by apprehending God's mercy, Prov. 28.13. and their wants therein, and in their repentance, supplied again, by renewing their [ E] covenant with God. This manner of behavior in Christians before they offer themselves to the Lord's supper, is necessary after they have fallen (as I have said before:) and herein standeth their preparation to receive the Lord's supper. Which preparation is one of the three things necessarily required of them, who shall with profit come unto the Lord's supper.

And can this preparation be any less then a great help to all, which shall enjoy it? He who was before snared in the world, who had been filled with strong corruption, as with poison, fallen into some particular sins, who [ F] had neglected the nourishing of his faith, been at some bitter variance with his neighbor, or had done any such other like thing: now by this preparation calling himself home, repenting and returning as this examination teacheth, doth he not find thereby a singular help (think we) to the recovering of his strength, and the doing of his former works again? And if he have done none of all these offenses (and therefore shall not need to offer such violence to himself) but hath kept a Christian course in his life, and followed a good direction to the peace of his conscience (as I doubt not but many do) yet as oft as he shall repair to this Sacrament in this estate shall he not be much confirmed and more strongly settled in the duties of [ G] Christianity, when he shall by examination find and see, that he (though frail) is a meet guest for the Lord's table, and therefore welcome; and not thrust out of the company, for want of his wedding garment? Shall it not be a great comfort at many other times, as oft as he shall remember and think upon it: and that it hath been thus with him already when he received, and thus may be also, as oft as he shall repair unto it again? So that even the preparation to the Lord's supper, is a great mean to go forward in godliness.

Now to come to the action itself, when a man rightly prepared, enjoyeth the present benefit of the Sacrament, and there is comforted and made glad [ H] by the words of Christ himself, the maker of the banquet, who biddeth him welcome and to be merry: saying, his body (which is meat indeed) and his blood (which is the only wholesome and savory drink) are prepared for him; how can he but be much heartened and be set forward in a Christian course, when he shall be thus revived and quickened in his soul with the spiritual duties which by true faith he feedeth upon, and that no less sensibly, then he eateth the bread and drinketh the wine?

And yet thus much I will say, that if this merry making at the Lord's board, were either in hollownes on the behalf of him that biddeth (as it is with many men who invite other to their table) or only a temporary [ I] and earthly benefit, on the behalf of the receiver, it were not so much to be accounted of: but it being far otherwise, namely, both in goodness and perpetuity, a benefit that hath no companion, even a continual feast ; it hath therefore great force to stir up the party to honor God. And from hence it is, that the communicant, as one admiring the goodness and kindness of God there declared to him, and of himself felt and enjoyed; breaketh forth into praises and saith, as is figured in Solomon his song, O Lord, thou hast made me drunk with the wine of thy seller! how sweet is thy love, and thy kindness past finding out? What shall I render to the Lord for all his mercies?

Is it hard now to see, is it hard now to judge, how this heavenly banquet [ K] doth for the present time, and in the receiving thereof, or may at leastwise, enlarge the heart of the faithful servant of God, and make him fit for duty, and fill his heart with comfort, while he communicateth in the supper with the rest of the faithful, so welcome to the Lord, who invited him to it? For there, he may and ought to meditate on the daintines of the banquet; on the love of him that ordained it; on the communion he hath with Christ and his [ A] graces, and on the outward signs, what they assure him of; and on the word preached, which showeth him all this: All these things, with such like, he may think on and apply to himself. For although the flesh striveth against the spirit, as well herein, as in other works of it; yet the faithful communicant in his measure, findeth his heart ready to yield up to the Lord in this heavenly banquet, no less, then I have said, even the sacrifice of praise and thanks, though all do it not in a like measure.

And even so to come to the third point, it is of the same force, after he hath received the Sacrament, and enjoyed the benefit therein bestowed upon him, to hearten him on, and strengthen him to every good work; even [ B] as a man well refreshed with meat, is made strong to labor: this Sacrament (I say) doth after the receiving of it (where right use is made of it, according to God's appointment) through the remembrance and due consideration of the kindness of God therein offered and reaped, easily carry on the servant of God in a fervent desire of all well doing. In all that I say of the Sacrament, the wise reader (I doubt not) understandeth me, not that this alone, without other means and helps doth this; but as the Lord in great favor to his Church, hath provided variety of them for it, as the weakness of it doth require, as some public, some private: so he hath made this amongst the rest to be one, by the which, as by the rest, a godly life is [ C] much furthered.

Which I thought very meet to add, because of all other helps to the practice of Christianity, I am persuaded, that the Sacraments are least thought, or found to be so: and that they are used for the most part, without the benefit which God hath joined with them, that is, in ceremony only. And this wholesome or right using of them, because it is little seen or enjoyed; therefore is there such negligence in repairing to them, and vnreuerence, disorder, yea and profane behavior in the administering and receiving of them, which is the principal matter that is to be regarded about the Sacrament, and looked unto both of the minister and people.

[ D] But it is not my purpose to enter into this treatise: I conclude this point therefore, that seeing the Sacraments do seal up the promises of God to the faithful receiver, under a visible and infallible sign, and again bind him (in reverence be it spoken) to the performing of his covenant, and seeing particularly the first Sacrament of baptism doth engraff him into Christ, and that other of the Lord's supper doth by so holy preparation before he come, with such comfort ministering in and at his receiving, and such strengthening of him after, work upon him, as hath been said; that therefore the Sacraments are singular helps for all true believers to grow in a godly life. And consequently, I say of the receivers of them, as of them [ E] which use the other helps, that he who is not made more able to conquer his lusts, and weaken the strength of sin, and is not more hartened to the life of godliness, doth abuse them, and seeth not God's purpose in ordaining them. Which sin how severely God will punish, the Corinthians example doth testify and prove.

CHAP. 4. Of public prayers: also of the private helps in general.

T He public prayers solemnly offered to God in the congregation, and praising of him with Psalms, is another of these public helps. In the which, if that mind be in us, with the which we have been taught to come to all holy exercises, and so be prepared for them; who doubteth but that we may receive much help by them? yea and the [ G] better a man is, the more he shall profit by them. For when the faithful, from God himself, have a promise that they shall be heard in all things that are good for them, even the most excellentest, and do then empty their hearts by confessing their sins, and with the rest of the godly, lift up their spirits and voices together in praising him; is there any doubt, but that they are afterward in private more cheerfully bent to serve him? And in that the ignorant (which in the best places is the greatest number) take no more profit by them, it is not long of the exercises, but that they are unfit to receive benefit by them: and a prejudicate opinion in some that they can take no good by them, and therefore partly in ignorance, partly in rash zeal, they give themselves to [ H] sleight and negligent hearing of them. The direct remedy to redress both faults, as far as in man lieth, were an ordinary able ministry: whereby both the ignorant might (besides other good things) learn rightly how to use them: and the prejudicate ones (which conceive the worse of them, for that they see small fruit to follow of them) should be silent and have nothing to say against them, except with the Brownists, they will despise all public assemblies. But whatsoever the ignorant get, the children of God may find especial good refreshing by them: which is that thing that I have to prove and persuade. For when besides our own private supplications and thanksgivings, we have by the Lord himself, appointed for us these also in public: [ I] and that in so solemn a manner, the whole assembly consenting with us in the same, and God present amongst us to assist us, as he hath promised; the very ordinance of God (who is the author of them) doth promise a blessing thereto, as oft as we are partakers of them. So that if we come with reverence, and a feeling of our wants, with an earnest desire and confidence to obtain the things which we pray for, in true repentance, we shall receive fruit of them accordingly. But herein a prejudicate opinion, which is a rash judgment, doth much harm. For by reason of this, that the Ministers have been, for the most part disordered persons and ignorant, and too many remain so still; and thereby have brought themselves, by God's just judgment, and their [ K] own deserts, as the sons of Eli did, into dishonor and discredit: it hath come to pass, that through rash and preposterous judgment, many have had an evil opinion of that, which hath been done by them, and of the serving of God which they have used; and therefore have thought that they have had good cause to sequester themselves from being present at the service of God, which is performed by them; and thus they object against it.

[ A] Another sort have thought all set forms of prayer are to be disliked, and such only to be allowed and offered up to God, as by extemporarie gift are conceived and uttered according to every ones necessity: which opinion is also to be reformed: Of both which I will say somewhat being objections, though otherwise it be besides my purpose to discourse of them at large. This I say, as I have taken in hand, that public prayer, as hath been said of preaching and Sacraments, is a great help to godliness, to all such as have any measure of true godliness: or else it is long of themselves, who, through the ignorance and darkness that is in them, do not know, that they ought to pray always with all manner supplications and giving of thanks ; and therefore [ B] publicly as well as privately, when many hearts are poured out to God rather then few, or one alone: or if they know this, their sin is the greater, in that they resist and spurn against it.

For to fortify this that I say, to the first objection I answer; although it be not to be denied, but that the example of ignorant and unreformed, especially notorious persons in the Ministry hath done, and doth much harm; yet if either they cannot be convicted, or if their crimes be such, as cannot remove them out of their places; there is just cause of grief, that such should have anything to do in God's matters, which are so weighty and to be dealt in with all high reverence: Yet, if this burden must be borne, I ask, if [ C] among many sweet liberties which we enjoy, we may not join in prayer with them, if we can pray in faith, seeing their unworthiness cannot withhold the fruit of God's promise from us, which is to one kind of prayer as well as to another, ask and ye shall receive, that your joy may be full. And as it is far from me to be a patron of such, or to justify them: so yet, while we may enjoy the ministry of better, I would not refuse to be partaker of the prayers which are offered up by them. Who can blame him, who desireth to pray with better then they be? and yet better to join with them sometime, then to leave the assemblies public altogether.

Concerning the next objection, that though the ministers be not offensive [ D] as the former, yet they should use no set form of prayer, but as they are moved by God's spirit: I answer, it is a fond error so to think. For as there be necessary things to be prayed for, of all men, and always, and those are the most things which we are to pray to the Lord for: so there may be prescript forms of prayer made concerning all such things. Which being so, what letteth that in the reading of such forms either of confession of sins, request, or thanksgiving; what letteth (I say) that the hearers hearts may not profitably go with the same, both to humble, to quicken, and to comfort? For is the reading it self impure, when the minister in his own behalf and the people's, uttereth them to God? I speak not (ye see) of the [ E] matter of prayer, but of reading it: for if the matter be erroneous and naught, the pronouncing of it maketh it not good, anymore then the reading doth: if it be good and pure, being uttered or pronounced, the reading cannot hurt it or make it evil. And as the Church in the Scripture did and doth now sing Psalms upon a book to God, and yet though it utter a prescript form of words, I hope none will say, that it is a sin to do so, the heart being prepared: in like manner, to follow a prescript form of words in praying, is no sin: and therefore ought not to be offensive to any. [ F]

If it be said, how can men repeat the same form of words daily, as they do in the reading of public prayer, but it must needs be coldly done, and so abhominable to God? I answer, it is not the oft praying for the same things, that maketh it odious to God, but when it is done with an irreverent, unprepared, and corrupt heart; for custom, not fervently and in faith. And further to satisfy them, they may know that in all Churches, and the best reformed that they would allege, there is a prescript form of prayer used: and therefore they who are of mind, that it ought not to be, must separate themselves from all Churches. Also if a set form of prayer were unlawful, then neither were the Lord's prayer (which is a set form of prayer [ G] prescribed by our Savior himself) to be used. Which yet though it be sometime to be used in the form wherein it is set down: yet speaking of it by this occasion, I think it not amiss to add this one thing. That though our Savior tied us to the matter of this prayer, as being perfect and full: yet he tied us not to the words themselves, seeing we cannot either think on, remember, or desire at one instant, all the particulars contained in the same. And besides, we by craving particularly the things which we stand in need of, are more stirred up and moved.

But these thus answered, I will proceed, persuading all good Christians to lay aside contention, and endless, and (many of them also) needles questions [ H] about this matter: And to resolve with themselves, seeing it must of all, who are well advised, be granted, that the public prayers are an help to stir up God's graces in us, and to convey to us the many good blessings of God which we want, beside other notable effects: therefore, to look to themselves every way so carefully, that they may ever keep themselves fit to be helped and benefited by them, and with the same well ordered hearts and minds to attend unto, and apply to themselves the prayers which either before and after the Sermon are uttered, or the other, which through the whole action of God's worship are read in their hearing: And not to be led by opinion, that they can take no profit by them; nor as the common sort [ I] do, who after long going to Church, do prove too truly, that they have taken no good by them, being not indeed able to show how they should pray, or behave themselves in that action. But seeing they have liberty to hear God's word preached where they may most commodiously enjoy it, (for so they are willed not only themselves, but to call upon their children to hear Sermons, and the Ministers are urged as well by their preaching, as by their living, to give good example) therefore to take their part in both, with cheerfulness and thanksgiving: And in singing of Psalms, such as cannot read, should attend to them who are nearest them in the congregation, that they may join with them, and consent to the action of praising God [ K] with the rest of the assembly; and not to gaze, and toss vain imaginations and phantasies, where they should lift up pure hearts and hands to God. And as for such as refuse to come to take part in the worship of God, altogether, as the Brownists and such like, let them bear their shame before men, and their peace shall be small to Godward, while they sit at home with their own bare reading for their diet, who scorn the best liberties of the word [ A] preached, prayer, and the Sacraments in the public assemblies. For so I understand they do, as well otherways, as by the confession of themselves, and that before the Magistrate, examining what they did while, by the whole month and quarter, they absented themselves from the public meetings: answer was made by the examinate, they sat at home and read by themselves. Let all judge by what spirit such are led and guided.

Now having described and shown the nature and use of the public means, I think it needful before I do more particularly enter into the discourse of the private, to say somewhat of the necessity of them, as well as of the public. For that thousands of the professors, and of them which are of [ B] the visible Church (amongst whom we must hope that God hath many of his elect) are little acquainted with the private, but do think it needles for them to hearken after the same. And besides, some of the dear children of God for want of ordinary teaching, have little use of them: and therefore it is much the worse with them.

For these causes therefore, and such like, this is to be known and holden in firm persuasion, that the private are (in some sort) as needful as the public: for they may be used at all times, whereas the public cannot; as in persecution. For it being of necessity that as our bodies, so our souls should have some daily refreshing: therefore seeing the public cannot daily be [ C] had, we must use private, as I said before: and therefore they are both authorised and commanded by one God. And the public are but a part of the helps, which God hath provided for the profiting of his Church: and therefore without the private, they do the less profit.

For men's coming to Church (besides which a great number know no other serving of God) cannot do that good to the best Christians, which is to be looked for, if it be not accompanied with these: as may be seen in every part of the public worship of God. For hearing of the word read and preached, doth little profit, where it is not joined with preparation to hear reverently and attentively, and where it is not mused on after, yea and as occasion [ D] shall offer, conferred of also: and if reading privately (where it may be enjoyed) be not used; what is more manifest then this, that almost all in a congregation do by and by forget that which they have heard, and make little use of it in their lives? And what greater cause can be rendered hereof then this, that they never look after matters concerning their souls, when they are about their private dealings, and (as we say) out of the Church?

Even so, what use do such make of the Lord's Supper? who (for the most part) besides that they cannot tell how to prepare themselves to it; so if some Ministers, more careful over the people's souls, then others, do teach and examine them about the knowledge they have, yet cannot they be brought [ E] to try themselves indeed, in what true faith and unfeigned repentance they come: seeing they are not wont, through the whole quarter before their receiving, to beat their brains, or trouble themselves about such matters: Whereby it may be gathered for certainty, that whatsoever the Scriptures speak in the commendation thereof, they be in little account and reckoning with them. And if they do not privately before the receiving of the Sacrament, nourish these good graces of God in themselves very carefully (for I speak even of the better sort of Christians, as well as of others) who seeth [ F] not, that they shall have much ado, to bring their hearts, willingly to sift themselves, and to seek for those gifts at that time?

So to say the same of the public hearing of prayer in the assembly, it is not only to be doubted, that they pray there in hypocrisy, drawing near to God with their mouths, their hearts being far from him, if they do neglect to pray alone, and secretly to God, and in their family: but also the public prayer groweth common with them, that is, wearisome, a bare ceremony, and for fashion (so far is it off, that they be eased and comforted by it) as I can prove by too sure experience at this day, in such as have not learned to make conscience of private prayer, but do separate the one from the other. [ G]

And by this which I have said, it may appear how necessary it is, that the private helps should be used of all such as have their part in the public. And besides, as our necessities do require it, so the Lord commanding the same, he hath given time and liberty from our other business and duties either in family or otherwise, to use holily and continue the same: So that our worldly affairs ought to give place to them, which through ignorance many count ridiculous, and foolish; and others, though they will not speak so grossly, yet being given over to the world so griplie, will put aside little, or no business for the serving of God. Although it is manifest, that where God [ H] is most purely, and best served, their other business, as these earthly, have best success.

These few lines I thought good (before further discoursing of the private helps) to set down, that they which use them conscionably, may not think that they do anymore then they ought, and have need of: they who use them but slackly and coldly, may bestow greater diligence therein, and that amongst all sorts they may be had in better regard, if they desire to see good days here upon earth.

CHAP. 5. Of the first private help, which is watchfulness.

A Nd to begin with them, according to the division made of them, in the entrance into this treatise: the first private help is Watchfulnes: worthily set in the first place, seeing it is as an eye to all the rest, to see them well and rightly used. And it is a careful observing of our hearts, and diligent looking to our ways, that they may be pleasing, and acceptable unto God. And first, that it is an observing of the heart, Solomon [ K] proveth, saying: Above all observations, observe thine heart: for from thence cometh life. And that it maketh a man to look diligently to his ways, who so is watchful indeed; let the words of the prophet testify; I thought I will take heed to my ways, that I sin not with my tongue: I will keep my mouth as with a bridle. And that by both these, God is pleased, it appeareth by the contrary: For so it is said, Hebr. 10.38. He that withdraweth himself from living by faith, [ A] (which cannot be without watching) my soul (saith God) shall have no pleasure in him: even as he delighteth in the contrary. This is in sundry places of the Scripture commended unto us, that we should have a great care how we live, and watch over all our ways. Saint Peter saith, 1. Pet. 5.7. be sober, and watch: as though he should say, notwithstanding we have sobriety, that is, a well ordering of our affections, which is a most fit virtue to keep the life in frame; yet without watchfulness, it will be lost, and depart from us. So our Savior joineth it with prayer where he saith, Watch and pray, least ye fall into temptation: As giving us to learn thereby, that the force of the one, is much weakened and abated without the other: and that men shall make but [ B] cold prayers, if they watch not their lives, yea and for opportunity to pray also.

And both render their reason why watching over our selves carefully, should be a companion to us: seeing without it, we are by and by plunged into many noisome temptations by Satan, & our own sinful hearts. Besides, the necessity of this one help may easily be seen in our own experience, by the contrary sin, carelessness and security. For what doth more easily grieve the holy spirit of God, and quench it in us, then that whatsoever chaseth away godliness? or what doth so set open the door to all confusion?

And further, because of the urgent necessity of it, Saint Paul warns Timothy [ C] to watch in all things: not in someone or few, but in all; and therefore at all times, in all places, with all persons, and by all occasions. It caused that holy man of God King David to covenant and profess this, that seeing he saw he could not discharge duty to God, without an especial regard and taking heed to his life (by reason of Satan's vigilancy: ) I will watch or do wisely (saith he) till thou come unto me: I will walk in the uprightness of my heart, in the midst of my house. And that I may not be thought to speak absurdly, because I speak otherwise then most men's practice doth approve, view other Scriptures, and thou shalt see this truth more clearly: For I must make this foundation strong; seeing there is a great weight to be set upon it. [ D] In the third to the Hebrews; Take heed that there be not at any time in any of you an evil heart: this that he saith at any time, what can it mean less, then that from time to time, the heart, and the manifold affections and desires thereof, should be looked unto, and taken heed of, least thereby the Lord should be offended? &c.

This taking heed therefore to thyself, and to thy heart especially (because from thence the words and actions do come) must be thy companion from time to time, and thou must set this watch before the door of thy lips, and thou must be well acquainted with looking diligently to thy ways, that it may go well with thee, and that thou mayest prosper. But if thou beest a stranger [ E] unto it, and it unto thee, look to fall often (I mean) to fall dangerously, (for otherwise he that watcheth most warily, cannot be free from offending) look to find many wounds in thy soul, and to want many comforts in thy life.

And this I may boldly say, is the cause why many, and those not evil men, do make many jars in their lives, and break often into unseemly actions, and do many things against their holy profession, which they by and by cover with the gentle name of infirmities, when indeed they do rather [ F] willfully fulfill the desires of their hearts, and rashly and intemperately give themselves the bridle, refusing utterly in those cases this holy watchfulness; yea and stick not to count it bondage, and a depriving Christians of their liberty, and too straight an holding of them in: whereas, who seeth not, that watching is that to the life, which the eye-lid is to the eye; and that which the eye it self is to the whole body: and as it doth easily fall into many annoyances, except it be carefully and wisely guided from wind and weather; so it fareth with thy soul and life, when thou doest not take heed to them, as God's word and good instruction teacheth thee: for a due looking to thy ways, is the safety to thy life. [ G]

And because this is seldom welcome to men, and little in use; therefore is a well ordered and settled course, which should be diligently kept of them, a mere stranger to thē. But contrariwise, because they are secure for the most part; therefore they have at least both their hearts out of frame, and their lives void of good order. For what other thing is to be said, when those which go for religious shall be so hot, hasty and furious, that they are not fit to be lived with, as Nabal? Others so untrusty, and so hollow, that they cannot be dealt with, as Gehazi? Alas, I am weary of so often reprehending, and complaining of the unreformed qualities and actions of the most part of them who go for Christians, and many of them (it may be thought) are so [ H] indeed: and yet until they will take knowledge of this want of watchfulness, and learn to be acquainted with it, they shall never be at better stay, but out and in, off and on, never settled.

But they must go about it, to purpose and set their mind and delight upon it, if they desire to be the better by it. They must be content in this behalf, to be dealt with as children, whom we will not suffer to handle, much less to play with knives: and as people distracted are kept in from water for fear of hurting themselves; so must Christians abstain, as the Apostle saith, and by all means wean themselves from that which their hearts would naturally most desire, even their evil lusts which fight against their souls to destroy [ I] them. They may not be so bold as to venture into any company, without respect, nor to fall into any talk which liketh them, nor to give themselves any liberty in their desires; the prophet saith, he behaved himself as one weaned from his mothers breast. And as experienced Christians cannot but remember how they lay open to danger and offenses by all occasions, before they became watchful, and since do see, what a benefit it is to them, and keepeth them in safety on every side: so they may easily know and be able to discern, how ill it goeth with all such as walk not accompanied with it: which by little and little must be gotten, especially, because it is one of the helps, yea and that of greatest use (as I further will show in the next treatise) [ K] which God hath commanded us to use for our daily benefit.

But as our Savior admonisheth us, prayer is to go with it, as that which doth quicken, and (as it were) put life into it, and that causeth it to be continued with much cheerfulness, and little tediousness, whiles we consider that God will bless it unto us, even as by praying we believe: therefore he saith, Watch and pray, least ye fall into temptation: where also he doth (and that [ A] not obscurely) assign and point out the time wherein we should watch, namely, even so long as we are in danger of being tempted and drawn to sin. Which I observe, because many good Christians not having well weighed it, do think it very much they should diligently stand upon their watch, as thinking that it depriveth them of much sweet liberty, and therefore do, as they think, with good reason dislike and refuse to be guided by that doctrine: although with little good advice, as they who will not be contentious, may easily see, by that which hath been said about this matter.

And for mine own part, I thank God, I can say, that many godly Christians [ B] in my knowledge, have reasoned against the careful use of it, when they heard it first urged, & before they had experience of it (for they thought it very much, that all which they had done in rashness, haste, and without good advice (as their whole life had been little better) should be brought in question:) and yet since, they having found the fruit of it so sweet, and the gain so great, after better advice, they would in no wise forgo it again, and be let loose to their former rashness and security. So I doubt not, but that many, to whom God hath given some taste and savor in heavenly things, for want of experience may at first, think the urging of this watching, to be over strict; yet after further insight into it, as both commanded us of God, [ C] and it self of singular gain, they shall see their error, and rather pray most earnestly to have their part in it, then to hold their former judgment. I speak not, as though any which fear God were mere strangers to this grace and gift of God (for I know they are not without it sometimes) but for that either in their judgment they are not resolved, that it ought to be in use with them from time to time, that is to say, one time as well as another: or if they be, yet they have too much neglected it.

As for them which object, that they cannot be so mortified as some are, nor be always observing themselves as some do, contenting themselves with that which they have, I say, it is a speech much unbeseeming Christians, [ D] who are to profess growing forward to more watchfulness, as to all other kinds of grace. And yet I count their case better then theirs, who think they can serve God (they hope) without all this ado: For they indeed bear themselves in hand, that whiles in some general sort they pray at some time, and go to Church, they need not greatly examine their other behavior beside, or take heed unto the same. Let all such please themselves as they list, sure it is, they resist God: and greatly to be lamented it is, that men being professors of the Gospel, should have so little use of this so gracious a help, so often preached unto them.

But to let them go, see thou, whosoever thou art, who desirest to walk [ E] with God in peace, that thou circumspectly look unto thy steps, and the several affections of thy heart, what and how thou carriest thyself, as I have shown, how thou oughtest to endeavor thyself to watch in all things. And this is the rather to be marked and learned, because it lendeth help to all the other rules which hereafter follow, for directing thee in all the actions of the day, as I have said: Because (as it followeth) neither in company with others, nor alone by thyself canst thou please God, nor in prosperity nor adversity, except thou beest wary and watchful to be led by God's word therein. [ F] So necessary to a Christian is this virtue, that the Apostle S. Paul to the Ephesians giveth this warning: When ye have put on the whole armor, and withstood the enemy, by it; yet after take heed that ye stand fast: least by the subtle and continual attendance of the enemy, your fall be the greater. Which may easily be, if we consider amongst how many occasions and provocations we walk, and how shiftless we are to avoid them: yea rather how ready of our selves to like well of them, and give place unto them.

Our evil lusts, wherewith we be full fraught, do carry us headlong into sundry iniquities, in so much that we can go about nothing, but we may feel (if we can discern) that someone or other of them is in our way to hurt [ G] us, and at hand to molest and disquiet us: or if we cannot espy it for the present time, yet it may be perceived afterward that it was so.

If we be occupied in holy and spiritual duties, we have shame and hypocrisy on the one side to hinder us: dullness, weariness, untowardness, and many such like poisoned corruptions, on the other side to break us off. If we have to do in things lawful, and indifferent, and of their own nature not evil, as recreation, or earthly business, we are secure and careless how we do them: we have boldness to defend our selves, be the manner of doing them, and our end and purpose never so vain and evil. If we go about any evil thing, we have reason and strength of persuasion from the pleasure and profit to go [ H] through with it, and to see no danger that accompanieth it, but to extenuate it, and not to look to the end, as we ought to do: but all sound reason to dissuade us is weak, the devil showing himself at such times as a tempter, who yet will afterward come to us as an accuser, when we should repent.

Therefore if we be not skillful to know these disordred lusts, diligent to espy, prevent and avoid them, and so have this foresaid watchfulness over our lives, as a helpful companion with us; it cannot otherwise be, but that we commit many things unbeseeming us, contrary to the holy doctrine which we profess to follow; and that in many things through the whole course of our lives. Now when a man is thus carried of his intemperate [ I] affections, and bringeth forth the loathsome fruit thereof, what comfort can his life afford him? Even all such to whom it is a sad matter to abridge themselves of their foolish will and vain desires, and to whom it is a death to withdraw their heart frō that which they long after, or to pluck back their eye from that which it delighteth in, they must feed upon froth, and take comfort in folly: but as for the sound and constant joy of them who have made a watchful life their greatest quiet (who have therefore liberty and free access to solace their souls in the variety of heavenly pleasures) this joy (I say) they are strangers unto, neither can they be partakers thereof.

For hereby the Lord hath freely granted us to find and enjoy another [ K] manner of living here in this world, then the most do know or believe, even a peaceable life to Godward, safe and sweet, I mean, so far as of sinners in a vale of misery may be enjoyed; which whosoever be void of, although they have variety of earthly pleasures and delights, yet one vexation coming among them, shall make all comforts unsavory and irksome unto them: As may appear in Pharaoh, when but someone of the plagues [ A] of Egypt were upon him: in Nebuchadnezzar, when he had his fearful dream: and in Balthazar, when in the midst of his iolitie, that fearful and unwelcome hand-writing on the wall at midnight was seen of him: and among all these there is none in whom this doth more lively appear, then in Haman, who for all his wealth, honor and promotion, could not satisfy himself, while one mean man, yea a stranger, Mordecai, refused to bow to him.

And to come nearer to such of whom the true God was more heard of or known, the same may be said of Saul ; who although he were a King, yet when the Lord answered him no more, his heaviness was deadly: of Nabal [ B] likewise, who when he heard he must die and go from all, he became senseless through sorrow and anguish, and was as a stone: and of Zidkijah, who for all his boasting of the spirit of God, yet being a false Prophet and a flatterer, was driven to hide himself from chamber to chamber, when the arrow of the Lord was sent forth against him, when the Kings shelter could not keep him, as Michaiah told him. All these when they had but someone disturbance in their life, how did it make all other delights unpleasant unto them? So that I may truly say, that as the life which is passed in watchfulness, is free from many, and those also the greatest discomforts, and filled with the contrary peace: so whatsoever a man enjoyeth according to his hearts desire, yet [ C] not looking to his ways warily, to keep himself from evil, fear and sorrow shall ever befall him, unless (which is worse) he be hardened: so that his life shall be found to have little in it, worthy the rejoicing in.

And what cause there is to urge this part of Christian duty of continual watching, we may see by the example of our grandmother Eve, who being in the estate of innocence, and therefore the liker to have been kept from evil; yet seeing she was not circumspect and watchful to hold close to the commandment, we see she became the cause of transgression unto her husband, and consequently of the universal misery of her posterity. The like we may see by the example of king David, whom though the Scripture doth [ D] renown with as great commendation for his meditating in the law of God, as any man: yet for that he was not armed with a watchful heart at that one time when he walked on the roof of his palace ; behold how the devil had laid a bait for him (which he, as wise as he was, could not discern) and by his subtle and secret handling of the matter, caught him in his snare: So that he received such recompense for the letting loose of his heart at that time, both in outward reproach and inward anguish and bitterness of soul, that by good right should make other men cleave fast to watchfulness, and be faithful unto the Lord; yea and to beware with all diligence, that they dally not with the baits of sin at any time, nor give their hearts the bridle, until they be [ E] gone so far, that they cannot, before great offense be committed, be called back again. The experience that I have gathered, since I began to look more advisedly into this thing, I mean into the necessity and benefit of a watchful course, which hath been long enough to teach and advise both myself and others upon so long a trial (well nigh these thirty years in some manner as I have been able) this experience (I say) doth make me the bolder and earnester in it, to persuade such as have truly embraced the Gospel, that they would adjoin herewith this godly watch, a special nourisher and [ F] strengthner of their faith, to settle themselves therein whatsoever they go about, or take in hand: as that their talk be not idle and frothy, but savory and poudred with salt ; that their actions be such, as they may defend with peace of conscience against their accusers; and that they labor to suppress, and to bring into subjection even their wicked thoughts and desires, and weaken even the body of sin it self, I mean the old man with his lusts. For behold and this know, that even amongst those who rejoice in the testimony of a good conscience, such do always honor the Gospel most; most stop the mouth of the gainsayer, and do carry themselves most constantly and continually in an even and good course, so far as they have knowledge, who have been [ G] wise this way, and who have determined with themselves to stand upon their watch from time to time. And on the other side, such as in whō many good things may be seen (I speak both of teachers & hearers) and are for sundry causes much to be accounted of; yet being noted for rash and vnstaied in their actions, and not so much looking to themselves, by wise government of themselves, have done the less good to others by their example, and have caused the other gifts which they have to be the less regarded. God be gloried for the good that is done by this in many: but if it were more commonly embraced and taken up of many moe, who for knowledge are able to season and give light to numbers, they should not be most in disgrace [ H] who have least deserved it, nor many please themselves in a loose and unprofitable course, which beside that, it withholdeth from them much sound comfort, it is a sore blemish in their lives. Yet this I thought good to add, for as much as the Romish Church, especially they who will seem more devout then the rest, stand much upon their diligent keeping of the customs of their mother Church, and the precepts of the same, who might therefore seem to themselves, and be thought of others to be before others in godliness: let all know, that this which I have said of watchfulness, leaveth not the least piece of commendation to them. For they watch to keep the observances of men; but watchfulness must be used for the obeying of the [ I] commandments of God: they superstitiouslie watch to observe some hours and days and times, wherein if they perform anything in outward working, they think themselves more holy then others, though other times be little regarded: but the watchfulness which pleaseth God, tēdeath to every hour, day and time, as well one as another. And to speak of their best watch which they keep over their lives, yet from their own words I conclude, that it cannot be allowed of God, because it cometh not of faith, that is, of assurance of the favor of God, and consequently that he will bless it (for this faith, which they call the Protestants faith, they utterly renounce) without which yet, it is impossible to please God. [ K]

Now to grow to an end about this matter. It is further to be marked, that (because true Christians, & the dearest servants of God do cōplain of some especial infirmities, wherewith they find thenselves more troubled then with any other) they must be more suspicious of, and vigilant against them, then others. And because the devil doth more easily wind them into some sins, then others (as he seeth their disposition and inclination, and thereby the [ A] greater danger they are in, by means thereof) therefore they are taught in wisdom and experience to have a more narrow eye over them, and more especially to avoid the very occasions of them whereby they have fallen. For example, put the case, that some are strongly tempted to the sin of uncleanness, who being blindfolded about that which they desire, do count it no offense, though they pass their bounds very greatly in wantonness of eye, in liberty of speech that way, or secret desires, of though they see themselves snared therewith; yet having through long custom nourished their hearts in such loathsome delights, and too faintly misliked their offense when they saw it, have brought themselves into bondage to their lusts.

[ B] In this therefore if there be not much occupying of the heart against this sin, to see into, and weigh the lothsomnes, shame and danger of it; how unbeseeming it is God's servants to be subject to such slavery; if it be not acknowledged heartily to God, earnest and daily prayers as occasion shall be offered, sent up to God against it, with confidence both of pardon and power to mortify and weaken it, with strong and many reasons to disgrace and renounce it, and the occasions of nourishing it wisely and watchfully avoided; even this one sin, though they should never offend grossly, would hold the conscience in great unquietness, cause the parties to wander in deep sorrow, and make them unfit to Christian duties: yea if there be not [ C] more labor bestowed there, then in other parts of the life, it will make everything to go forward much the worse, and in other actions of the life much confusion to grow; and the longer they have nourished such vain dreams, the more hardly they shall awake out of them, even when they gladly would. And that which I say of this one, I may as truly say of the rest, if they have been harboured. To this purpose, is that complaint of the people of Israel in their repentance and turning to God: wherein they declare that one sin did more trouble them, then some other.

For thus they say in their confession: We have sinned against thee, O Lord, but especially in asking us a king, besides all our other sins. And as it troubled [ D] them most when they asked pardon of God; so it appeareth in the story, that of all other sins they were most drawn by that to offend God: For when they would needs have a King against the will of God, and Samuel was sent from God to tell them what a manner of one he should be, if they would needs have one contrary to God's mind; it is expressly said, that the people would not hear the voice of Samuel, but answered, nay, but there shall be a King over us, and we will be like all other nations. Therefore as their sin, whereby they did most offend God, put them to greatest trouble: so must those especial sins, which have prevailed against God's children, be most watched against and avoided.

[ E] And is there not great reason in it, forasmuch as they have most disquieted them, that they should bend the most force of their strength against them? Even as if someone troublesome person in a town should disquiet the whole, all would lay their help together to remove and keep him out; And as in an house which hath many and great commodities, and yet someone sore annoyance, as a principal chimney casting smoke, with great speed that shall be redressed, more then other things, which yet are to be regarded likewise: so in the life of sound Christians, wherein many good blessings [ F] of God may be reaped and enjoyed, the chief ruins are to be chiefly looked unto, although the meaner are not to be neglected. And great labor must be taken about it, and watching against that sin, which most prevaileth in us; and much more, then against some other, by which there is less danger to be feared.

And this help (as I have declared how) if it be used, and the means faithfully practiced from time to time, let no doubt be made (seeing God hath promised success thereby, even greater grace in the use thereof, then the sin shall be able to resist) let no doubt (I say) be made, but that they shall master it, so far, as it shall bring peace; unless it be the case of unmarried [ G] persons, to whom God hath appointed marriage for a lawful remedy, when by none of the forementioned, or the like means, the gift of continency can no longer be enjoyed.

This advise how unsavory and unwelcome soever it be to such as are wedded to their lusts, and will offer no violence to them: yet such as know the smart that is raised by this sin, and that sometime the deer servants of God have been deceived by it, will be glad to be directed and helped against it. And that which I have said of this, I may say of pride, worldliness, anger, malice, revenge, unjust dealing and lying, that as every man is more easily overcome of, or hurt by them, more then of other sins; so he [ H] should have a more continual fear of them, watchfulness against them, and bestow more time in seeking the rooting out of them: that so the wealth and safety of the whole life may be preserved, when such noisome sores, as did most of all impair the same, be cured.

But if men be either ignorant of this duty, or cannot be persuaded to set themselves to the entertaining of it, and to get acquaintance with it, they must look to live destitute of a chief part of godliness; or if it be but now and then in some especial actions and parts of our life, regarded and looked unto (as it is done of them who are not greatly experienced in the practice of Christianity) it will make the godly life in great part to be bereaved both [ I] of her gain and beauty.

Our hearts must not range where they list, nor our delights be fastened where we please; but our eyes, our tongues, our ears, hands, feet, and the whole powers of our minds, and members of our bodies must beholden within compass. In so much, that if we see, we have but broken out of our constant course a little, & that our consciences begin to check us, we should tremble to think what we have done: and fear always for the time to come, least we should offend. We must watch when we are well, to keep well: and when we have been deceived, to return speedily again: we must watch in trouble, against triefnes and impatience: in prosperity, against wantonness [ K] and lightness, Job. 31.1. If we could frame to this, we should do well enough, as he that looketh to his foot in a slippery place, shall not be hurt. And if we may by watching over our selves, have our whole life in safety, and welfare; are we not worthy to smarte, if we cannot do so much for so great a benefit? Therefore, most worthily do such suffer hardness and sorrow, who will in no wise be brought to take heed to their ways; but cry out, that [ A] it is preciseness and a kind of death unto them, to be restrained from their noisome and dangerous liberties: From whence ariseth boldness and willfulness, which cannot want much sin. But this watchfulness doth God require to be in us, and to be accounted no tediousness, but had in high price: and he that with an honest heart and good conscience submitteth himself hereunto, he shall be able to prove by good experience, that watchfulness is a great mean to maintain a godly life. Thus much for the more plain and full handling of this first private help, called watchfulness.

[ B] CHAP. 6. Of Meditation, the second private help.

N Ow followeth the second, which is Meditation: And that is when we do of purpose, separate our selves from all other things, and consider as we are able, and think of some points of instruction necessary to lead us forward to the kingdom of heaven, and the better strengthening of us against the devil and this present evil world, and to the well ordering of our lives. I say of purpose, seeing we both must [ C] mind such things in good aduisednes, and set our selves about them resolutely, when we take them in hand; that they may be done with more reverence and profit: and also seeing it falleth out for the most part, that we seldom enter into meditation of heavenly things, when we do not intend them, but are led by the objects of our minds, eyes, or ears an hundred ways amiss, or if any good thought arise, it is repelled by and by, and goeth no further. To proceed I say, that when we meditate, we ought to separate our selves from all company and troublesome occasions, as our Savior commandeth us to do, when we pray privately (these two being companions) as in our chamber privately, or in the field, or some commodious place, [ D] that we may the better perform it: the smallest occasions soon breaking us off from such service of God.

And I say lastly, that we must there set our minds on work, about the cogitation of things heavenly, by calling to remembrance someone or other of them which we know: and so debate and reason about the same, that our affections may thereby be moved to love and delight in, or to hate and fear, according to that which we meditate on; so that we may make some good use of it to ourselves. And this spiritual exercise of meditation is even that which putteth life and strength into all other duties, and parts of God's worship. And this the holy Ghost reporteth of Isaac the Patriarke, [ E] that he went out into the field toward the evening to meditate. Which had not been commendable, if he had not used so to do (seeing it is the right kind of such holy duties to be oft in use) being taught of his father Abraham, who was the friend of God, and very familiar with him, and therefore (we may be sure) had much communion and talk with him. As also our father Enoch did, who for proof hereof, is said in his whole life, to have walked with God.

And this are all such as desire to take any good by it, to know: that they must be acquainted thoroughly with this sweet and heavenly communing [ F] with the Lord and themselves, which was called of the Fathers of ancient time, their Soliloquie, that is, the talk which they used to have alone by themselves: That as men wearied, desire rest; so we by the variety and multiplicity of business in this world, being troubled and distracted, may seek ease to our minds by meditation.

For otherwise we may muse and think upon any good things, and ponder our words and actions which we do, to see them done aright: which yet is not this kind of meditation that I now speak of, but that watchfulness mentioned before; which is a wary regarding, and taking heed to our ways, in one thing after another. Which yet the Prophet calleth meditation [ G] also: as where he saith, All the day long do I meditate on thy word: and in Joshua; Thou shalt meditate day and night on the book of the law: which we know, could not be understood of meditation by intermission of company, or other actions, and business, but in their whole course a circumspect care and regard that they might be done after the word. And the matter of this our meditation, may be of any part of God's word: on God himself, his wisdom, power; his mercy, or of the infinite variety of good things which we receive of his free bounty; also of his works and judgments: or on our estate, as our sins, and the vileness of our corruption, that we yet carry about us, our mortality, of the changes in this world, or of our deliverance [ H] from sin, and death: of the manifold afflictions of this life, and how we may in best manner bear and go through them, and the benefit thereof, and the manifold and great privileges which we enjoy daily through the inestimable kindness of God toward us: but specially of those things which we have most special need of.

These and such like are the matter of our meditation, and as oft as we go aside to think with purpose and desire of heart upon these things, or any of them, for the better calling of our minds out of the world, then we are said to meditate: so when in or about any of these, we sigh, moan, complain to God, or rejoice, and are quickened in our hearts by such occasions, even [ I] that also is meditation, and most commonly joined with prayer. Of which two holy exercises the book of the Psalms is full, namely that 119. Psalm: where the man of God setteth down his meditations, which he had in every state of his: as either lamentation, complaints, or supplications in his affliction; or joy and thanks for deliverances and prosperity.

By this understand, what manner of exercise meditation is: Even such an exercise it is, which is required of thee from time to time (as may be convenient) through thy life, that by recording holy and divine things, especially those which may make thee sound in the matter of thy salvation, a little time (when thou mayest best) may be bestowed of thee to dry up thy fleshly and [ K] bad humors of earthly mindedness and worldliness, &c. or to quicken thy dull heart, least after thy sleep in sin, the devil maketh thee forget thy former well ordrednes. And because I am too sure that few are acquainted with it, though it be an help most profitable to godliness, I will somewhat more at large speak of it, that the practice of it may be more common: and that they which use it with the other helps, may much more cheerfully go [ A] through their course. How necessary this heavenly exercise and recourse to God is, may easily be conceived, for that the hearts even of good Christians are so seasoned with unsavory thoughts, desires, and delights of folly, vanity, and much other naughtiness (seeing the best are changed and reformed but in part) that they think it utterly impossible to bring them to any better point; and therefore many by this error do not greatly go about it: yet if such noisome poisons be suffered to lurk and remain in them, we know, they do not only, as sour weeds choke the plants of grace in them, but also grow up, and bring forth most noisome and dangerous fruits, as by woeful experience men feel and try.

[ B] And for the weeding these out of the ground of their hearts, there is no means so available, as this considering oft, and deep meditating on them: namely, what swarms of wicked cogitations and lusts, do lodge in the heart, and to find them out, also to bring them into a vile account, to be weary and ashamed of them, and so to entertain better in their room. I say there is no help more available to hunt and purge them out, because although by the word we know them, by conference we do revive the remembrance of them, and by reading we do both: yet all these run out of our riuen heads, and abide meanly with us to suppress our corruptions, and to tame our harts until we bring our selves to often and much musing and debating of the [ C] good things which we hear and read of, that so we may digest them; and of the evils which we hear, that we may abandon them: even as wordly men ponder deeply their affairs which are weighty.

Now when we see so far into the danger of them, and be wearied with the noisomnes of them, that we will tie our selves oft to gage these hearts of ours, to sift our thoughts, to accuse and condemn them, as we find cause by the filthiness and shame of them, and herein will deal truly, as we love our souls: then do we begin to break the knot of such cursed swarms, and to chase away the lurking litter of profane thoughts and desires out of our hearts; then we wax more watchful against them after, and make more conscience [ D] of them, adjoining thereto, inward and earnest requests to God for assistance and blessing: Then also we shall furnish our hearts more graciously with heavenly cogitations and holy desires: all which make greatly for the well passing of our days. Therefore no man that will weigh how great things are wrought in our hearts, by holy meditating upon our estate, and upon God's bountifulness towards us, namely, even a framing of us after the image of God, shall need to doubt how necessary it is.

And so much the more we are to think it, because it is well known by Scripture, and tried by experience, that our hearts are deceitful above measure: and thereby we bear our selves in hand, that if we do once obtain [ E] thus much of them, that we can commend that which is good, and speak against evil, we are ready to think our estate to be right marvelous good, when yet in the mean while, if we do not find our hearts in our secret meditations (and when we search our thoughts alone by our selves, how they stand affected) that we can feel unfeigned hatred of evil to be in them, and love to goodness: we do but deceive our selves. And in every little trial, we shall find it otherwise then we would think: I mean, that sin sitteth nearer and is faster glued to us, then we did imagine. [ F]

For as he which goeth to war, is first trained and made fit to use his weapon at home: and the scholar trieth masteries privately, before he come forth to dispute openly: So a good Christian will try what he can do against his affections and sin, alone by himself in his solitary meditation, and resolve against the same (accordingly as he seeth the difficulty thereof to require) before he can in his common dealings, with all sortes and companies, be strong from temptations and falls, and free from offense giving in his words and deeds. And therefore on the contrary, this is the cause, why so many bewray themselves to be hypocrites before men, for that they have no trial of the truth and simplicity of their hearts alone by themselves, [ G] in judging and proving the uprightness of them before God, and therefore have not sought strength of him against their infirmities.

Oh how doth this communing with the Lord in secret, and debating with our selves about our mortality and corruption, and of his favor in vanquishing them; how (I say) doth this, as ointment mollify our hard hearts, and make them to relent, and doth relieve them pleasantly with the sweetness of it? How doth this estraunging of our selves from worldly impediments, draw us into near and heavenly communion with our God? How doth it make us acquainted with the manifold rebellions of our nature? with our blindness, security, earthlines, and infinite other loathsome filthiness, [ H] which neither we our selves will take knowledge of, while we carry our selves in many things as good Christians amongst men; neither any other (but such as do know it) would ever think, that so much poison could be enclosed in so narrow a room, as within the compass of one silly man.

Oh the fruit and benefit, which by our meditation and private prayer we reap, is so great (the spirit of God changing our hearts thereby, from their daily course and custom more and more, and bringing the heavenly life into more liking with us, and making it more easy and sweet, which with the men of the world is so yrkesome and unsavory) that none can well [ I] express or conceive it, but he which hath felt the same? For by it, God bringeth to pass, that the sugared baits of earthly delights and transitory pleasures of the world (though Satan kindleth an excessive and an inordinate love of them in us) become not deadly poison unto us, as they do to many, the Lord teaching us to see the painted vizor and deceiveable picture of them by looking into them thoroughly, that we may beware of them.

And as the Scripture noteth, how the men of God, who are most commended there for their piety, as Moses, David, Paul, and others, were much taken up of this exercise; so I dare boldly affirm, that the most godly of our [ K] time, may thank God much for their acquaintance with it, and much use of it: and others that are strangers to it, how wise and forward soever they be in practice of Christian duty, should be much more purged and cleansed from evil, if with their other services of God, they were conversant in this meditation joined with their private prayers, and this secret talking with God, and with their own hearts.

[ A] And therefore although I look not by this speech to persuade profane men and such as are addicted, and given over to the full enjoining of their hearts desire in the things of this present world, to regard this practice of musing: yet my hope is, that I shall easily prevail with those; Who have been ready and willing long agone, if they might have had any plain direction to teach them how to use it; to prevail (I say) with them, to have it in greater reckoning, for the near and inward acquaintance which they may have with God by it, as by little and little they shall be enabled. But the truth is indeed, that it is new and strange to such as have not been accustomed to it, though people of good hope: in so much, that when they hear by the word [ B] of God, that such a duty is required by him at their hands, they are ready (though it tend to their great benefit) to reason against it, as needles, and too hard to be attained unto, contenting themselves to serve God without it rather, then to embrace it immediately, until they may see further into the necessity, benefit, and possibility of it. And for the first two, how necessary and profitable it is, I have shown; as also it will further appear by that which followeth, of the lets which do hinder it, and the remedies against them. And then I will show how possible, yea in time how easy it will become; and then will the benefit and fruit thereof, most chiefly appear. And concerning the letters how many and great soever they be, before I [ C] speak of them, I have no doubt, notwithstanding them, by God's assistance to make the way so easy, and plain to the true Christian to meditation (in this treatise of and about it) that by the same, the difficulties and discouragements which do most trouble them, shall be removed, or at least weakened, that howsoever some take no profit by it, they shall have the way shown them in a few leaves, which they also may learn in a few weeks, to make good benefit of it, which otherwise they may (without help) be void of for many years.

To say somewhat therefore of the impediments first, which hold God's people strangers from the use of meditation with profit, they are of two sorts: [ D] For either they are such as hinder them altogether from going about, or entering into it; or else they keep them from taking any good thereby, although they set apart all other things of purpose, that they may give themselves (for the time) wholly thereto. Of the former sort, there are three: The first is, when a Christian knowing this duty to be required of him, goeth about it, either in the morning (as I here persuade, if it may be) or at any other convenient time, but he hath no matter in readiness to meditate upon: he is empty, barren, and utterly to seek about what to bestow the time, and his cogitations: for although he hath heard many things in sermons, and wanteth many graces, which might drive him the rather to meditation [ E] the better to come by them, and carrieth about many corruptions, and hath received many blessings and mercies from God; yet the devil holdeth him, as it were blind, forgetful, and his mind confounded (it being occupied and taken up usually other ways amiss) so that he can find nothing to muse or consider upon, whereby he might season his heart.

Which when he seeth, and thereby that he cannot proceed in the duty which he hath been taught to perform, and desireth also to do the same: he is exceedingly discouraged, made heavy hearted, and thereby the more [ F] hardly persuaded to go about it anymore, but unable to ask the way to redress the same. For they who are so snared and overmatched by the devil, can hardly seek remedy, if anything be amiss with them, but leave of altogether from the good, in the which they perceive themselves to be stopped: which is clean contrary to the practice of the children of this world, who are so wise in their kind, that if they be disappointed and broken off, from their purpose one way, they will seek the accomplishment of their desire many other ways, rather then to be frustrated.

Now against this Let, I have set down hereafter in this treatise a way to remedy it: unto the which I refer the reader; that is to say, certain [ G] rules to help him to meditate, and examples also to set him on work: yet least every weak Christian should not be able sufficiently to direct himself, this I add further and more particularly, that it shall be expedient for him, principally to propound to himself, as he is able these four things (till he shall be better able) to help himself, to muse of them. First, of his unworthiness, vileness, and other his several corruptions, and sins. Secondly, of the greatness of God's bounty in forgiving so many, and subduing daily more and more the dominion of sin and Satan in him. Thirdly, he is to think how he may be guided through that present day, after the rules of his daily direction, especially those that seem hardest to be followed, both the well [ H] ordering of the heart, and framing his life, so far as they agree with God's word. Fourthly, let him meditate on the several parts of the Christian armor, how God hath appointed to strengthen him thereby, and by the other helps, which I set down to be used daily, for his better going forward, and how sweet his life shall be by these helps in many respects more, then otherwise it can possibly be, and how to watch against all lets which may arise to hinder him from this course.

These or so many of them as he may conveniently, when he goeth about it, if he hath no other thing more necessary, and in the best manner that he can be directed (through the counsel of any who is able) these (I say) are [ I] an especial remedy to help him, who for want of matter to meditate on, should neglect or omit it; and for variety, those meditations which I shall set down, shall help him forward also. For there is no true believer (how weak soever he be) but he is fit (if he be willing) to follow this direction.

The next impediment of the first sort that hindereth a Christian from meditating, is an unfit mind unto spiritual and heavenly duties, as when it being carried after other desires, is slow and unwilling to be occupied in cogitation or consideration of any holy matters: and therefore letteth pass this meditation, as finding himself utterly unable to enter into the same. [ K] He that knoweth, it should be performed (it may be) is sometime grieved for the omitting of it: but if the mind be impotent, as having lost her former strength for the time, it is constrained to yield to the omitting of it. Now for the redress of this, I answer, if he who omitteth it thus, through the untowardness of his heart, and unfitness to good duties, be such an one as hath learned and resolved to serve God every day, he can the more hardly [ A] bear this disordrednes of the mind, and therefore he will seek more speedily to have it remedied: But if he hath not yet obtained any such government of himself, but doth duty to God more generally, seldom, and uncertainly, it must needs be the more hardly redressed: for it is manifest, that such an one hath given his mind more liberty to wander in the world from the Christian course.

The remedy to both, as they can receive it, is one and the same; although not to both alike easy: yet seeing they are both the Lord's, let them bring their minds to these considerations, and say with themselves, I have received a mind to please God, to be teachable and ready to any duty: I have opposed [ B] myself against mine own will, and the devils secret and malicious counsel, though sweet to the flesh: I am not a debtor unto it: how can I then yield to this untowardness of my heart, and so sin against my God? Where are the manifold and comfortable privileges, which he hath given me, that I might be faithful to him? Am I weary of my peace, and do I haste after mine own sorrow? Lord therefore bring back this ranging heart of mine from the deceitful dreams, or fears, or doubts that it hath been snared in: and restore it to the liberty which it was wont to enjoy, that is, to solace it self in thy favor, and communion with thee, and to count it my greatest happiness to commune with thee, when I may. And this gift being decayed, through [ C] mine own fault, and Satan's cruelty and subtlety, restore again unto me, and forgive my weak love towards thee, who have provoked thy majesty, (if thou wouldest be provoked) to frown and look amiablie on me no more.

Thou Lord chargest me, thus to seek thy face, even thy sweet presence, which I have gone from, and for a time been blinded, as having no ability to muse of any good things, and have not seen that I was seduced, till I perceived that I had lost this sweet liberty: now therefore (O Lord) show thy loving kindness in my distress and weakness, and restore to me this liberty of my mind, which many of thy children do find.

[ D] Thus fall into consideration with thyself, and discourage not thyself, who hast learned to use all thy wants to humble thee, and to bring thee nearer to God, rather then to go further from him: So that I conclude, that the remedy to such a one, as through an unsettled heart, cannot meditate of any parts of Christianity and godliness, having otherwise knowledge; yea the best remedy is to meditate of his present unfitness, looseness of heart and earthly mindedness, to count it as an heavy burden, to accuse his heart, and so to bring it to relenting, by considering how far off it is presently from that mildness, humbleness, heauenlines, and readiness unto duty, which have been in him at some other times. But let no man give any liberty in any sort