Seven Treatises

Sundry necessary observations for a Christian, fit also to meditate upon.

1. THat we keep a narrow watch over our hearts, words, and deeds [ H] continually.

2. That with all care the time be redeemed, which hath been idly, carelessly, and unprofitably spent.

3. That once in the day at the least private prayer and meditation be used.

4. That care be had to do, and receive good in company.

5. That our family be with diligence and regard instructed, watched over and governed.

6. That no more time or care be bestowed in matters of the world, then must needs. [ I]

7. That we stir up our selves to liberality to God's Saints.

8. That we give not the least bridle to wandering lusts and affections.

9. That we prepare our selves to bear the cross, by what means it shall please God to exercise us.

10. That we bestow sometime not only in mourning for our own sins, but also for the sins of the time and age wherein we live.

11. That we look daily for the coming of our Lord Jesus Christ, for our full deliverance out of this life.

12. That we use (as we shall have opportunity, at least as we shall have necessity) to acquaint our selves with some godly and faithful person, with [ K] whom we may confer of our Christian estate, and open our doubts, to the quickening up of God's graces in us.

13. That we observe the departure of men our of this life, their mortality, the vanity and alteration of things below, the more to contemn the world, and to continue our longing after the life to come. And that we meditate and muse often of our own death, and going out of this life, how we [ A] must lie in the grave, all our glory put off; which will serve to beat down the pride of life that is in us.

14. That we read somewhat daily of the holy Scriptures, for the further increase of our knowledge, if it may be.

15. That we enter into covenant with the Lord to strive against all sin, and especially against the special sins and corruptions of our hearts and lives, wherein we have most dishonored the Lord, and have raised up most guiltiness to our own consciences, and that we carefully see our covenant be kept and continued.

16. That we mark how sin dieth and is weakened in us, and that we [ B] turn not to our old sins again, but wisely avoid all occasions to sin.

17. That we fall not from our first love, but continue still our affections to the liking of God's word, and all the holy exercises of religion diligently hearing it, and faithfully practicing the same in our lives and conversations: that we prepare our selves before we come, and meditate and confer of that we hear, either by our selves, or with other: and so mark our daily profiting in religion.

18. That we be often occupied in meditating on God's benefits and works, and sound forth his praises for the same.

[ C] 19. That we exercise our faith by taking comfort and delight in the great benefit of our redemption by Christ, and the fruition of God's presence, in his glorious and blessed kingdom.

20. Lastly, that we make not these holy practices of repentance common in time, nor use them for course.

And these I have set down to help thee to meditate. And who sees not now, by that which hath been said, that a good heart may be able to meditate? That as the exercise itself is both very needful for all Christians, and many ways gainful, so none may have just cause to complain, that they cannot tell how to make use of it. But let us remember, that besides the [ D] benefit and gain of it, it is one of the private helps that God in his wise and merciful providence ordained for his deer children to make their life sweet and comfortable here, which otherwise would be irksome and painful, even to them who are best able to pass it well. And therefore to neglect it, shall not only be gross unthankfulness: but a charging of the Lord with a work merely needeles. Let us also, for the better heartening of ourselves hereunto consider the uncertainty and shortness of our life, and the warnings which God hath given us of our mortality, not only by the doctrine of his word and common experience, but more especially, within these few years, by taking from us so many worthy instruments of his glory, [ E] as I must needs say, if it be well weighed, will work in us a less desire to live, seeing they live not with us. And this, among all the rest of the vexations and molestations of this life, should whet and sharpen us to meditation, that we might the more shake off the burden and weight of the inordinate desire of living here, as boults from our heels.

But as it is too true, that the righteous perisheth, and no man almost considereth it, that they are taken away from the evils which shall meet with such as remain behind: so, who is meet to hear our Saviors words, weep for yourselves, [ F] and for your children? and therefore to muse and think deeply of it, that he may do it. So that meditation should be one with us, whatsoever should be the other: That it might not be verified in us, which was complained of by the Prophet Jeremiah: I stood and hearkened when God reproved the people's security, to see, if any would return; but there was none that said, what have I done? As if he should say, there was none, that pondered in his heart, how God was offended. Paul willed Timothy to meditate and thoroughly exercise and season his mind with the doctrine which he delivered to the people, even to be taken up of it, that both he himself might be thoroughly seasoned with the doctrine for every part of his life; & that he might feed his hearers the more plentifully. [ G]

But alas, how slightly is the Apostles admonition regarded of a number even in the ministry? who, though some of them read much, and teach good things in their sermons, when they do preach: yet have they small use of their knowledge; neither deliver anything by their own meditation, more then they find in their commentaries; whereas, if they did, they should draw abundant matter out of their private readings. Besides that, many receive whatsoever they find in their books, seeing they meditate not upon it: and so, as they can the less speak privately of the same things (which they deliver publicly) to the edifying and consolation of him, who demandeth a question of them, seeing they speak only out of the book: [ H] even so, they are the meanlier and more weakly furnished with the doctrine, which they teach, to make their lives fruitful, because they do not weigh the use, benefit, and necessity of the doctrine in their hearts: and this, beside other great inconveniences, causeth some to fill their sermons with authorities of men, to prove the truth of God: which is all one, as to set up a candle to give light at noon tide, and to prop and hold up a great and weighty building with a weak and slender pillar. So that this is justly to be complained of in the minister or people, if they be not acquainted with this meditation.

As for the objection of the one or the other, that they have the world to [ I] look after, and to care for (for this is the probablest defense that they have, for the omitting and neglecting of it) they should know it to be their sin, that they will thus set God against himself, as though he should command them to do that, which hindereth them from another duty commanded. Nay rather, they should think, that following of the world to be too much, which is not moderated and ordered by the due considering, how far, and in what manner they should deal in the world: that is, not to be hindered from holiness by it. If they be rich, they have the less cause to be holden from it, by worldly care. If they be poor, they have the more need of it, to moderate their care, that it exceed not, nor carry them to unbelief. For it must [ K] be remembered, that I speak of such, as say, they esteem most preciously of the greatest riches, which is godliness. And what example so ever they have of the contrary in the multitude of worldlings, among whom they live; yet they must know, though others will not, that they are not set here in their places, and callings, to do as loose and retchles servants, when they go to market: who when they should buy provision for their masters [ A] family, neglect that which they should chiefly intend, and fall to drinking, play, and other ill rule with their companions.

Neither should they be like bad husbands, who reckon what they have coming in, but not what must go out of their hands, who are not like to uphold their occupying long. But they must be like the wise builder, who looketh whether he be able to make an end, when he hath begun: So should they every while, be looking and wisely considering, whether they take the course to finish the building of their Christian life, even to the full perfecting of it, which is another manner building, then any made with hands. And he that will meditate on this seriously, and such other good things as further this, he shall [ B] not need to fear the fall of his building, but that it shall stand in all weathers, till he inherit a building made without hands, which is immortal. And he that loveth to smell on the sweet savors, more fragrant then Aaron's ointment, which in his Soliloquies with God and in his meditations he receiveth of him, even the sweet odors and graces of the spirit; he shall smell of God's presence in his talk, company, and dealings: which will testify, that he came from God. And especially on the Sabbath, when the whole day is appointed of God to it, and the like spiritual services (the word preached giving so gracious occasions:) that man shall be able to say, that meditation is a wonderful help to faith and a godly life.

CHAP. 7. Of the third private help, which is the armor of a Christian: and of the first three points of it.

T He third private help is the armor, which was next mentioned among the rest. This being not so clearly understood, nor the use of it so well seen into, requireth a more full handling, then I purpose to use in the most of the rest. [ D] And this armor God in his mercy hath appointed to furnish the Christian soldier withal in his warfare, against all his spiritual enemies, that by the help thereof, and the other means in this treatise mentioned, he may be able to be directed aright from time to time, and keep a good course in his life, and beat back the strong and subtle assaults of the devil, that he be not led by, nor overcome of them, nor of the manifold bad passions and evil desires of his own heart, which otherwise will draw him continually after them. But before I proceed any further, I will set down the points, worthy to be learned and practiced in and about this armor, that the reader may see better how to make right use [ E] of it.

First therefore I will show what this armor is, and the chief parts of it. Secondly, that a Christian life cannot stand without it, nor be practiced of any, except he be armed, as God hath taught and appointed him to be. Thirdly, how it is gotten and come by, and how we should put it on. Fourthly, how we may, by the help of it, practice godliness from time to time, and be able to stand fast in our Christian course, and resist in the time of danger. By all which, God will make us able to live christianly, which is to have our conversation [ F] in heaven with our God, as he requireth.

The whole complete armor therefore, is the spiritual furniture of the gifts and graces of the holy Ghost, by which, God doth deliver his from all adversary power, and bring them to the obedience of his will. I speak not here of those who are to be called, but who are effectually called already: and they by the help of this armor, do not only cast down strong holds of temptation, and overthrow imaginations, and every high thing which exalteth itself (in the opinion of him that is tempted) against the knowledge of God: but also bring into subjection every evil thought in them, to the obedience of Christ. And this armor is that which is set down to the Ephesians, the parts whereof [ G] are these: Truth or sincerity; righteousness; the shoes of peace, or preparation to bear the cross; faith, the helmet of salvation: which in another place he calleth, hope, and the word of God. This is the full furniture of a Christian, by the which the Lord hath taught him to fight against the devil, and his instruments, and thereby to prevail, in and through their captain and head Christ Jesus.

And although there are other points of armor set down in other places of the Scripture, yet are they but parcels of this, or the same in other words expressed. Neither shall there need any other: for he who is attired and armed with this, shall not in any point be unprovided, or to seek of strength in the time of need. But yet doth not every man see by and by how these [ H] may be accounted armor, therefore will I describe them severally.

Sinceritie or uprightness is that weapon of the spiritual warfare, and that fruit of the spirit which should accompany the whole conversation (not some few actions of a Christian) by the which he is simple and without fraud and hypocrisy bearing sway in him, both towards God and his neighbor: and it may the more clearly be discerned by considering the person in whom it is found, namely an upright man, whom (in the description of Nathaniel ) our Savior Christ calleth a true Israelite in whom there is no guile: which virtue although it be a part of the Christian armor, yet that it is rare, not only the best do see, but even the bad sort do complain: according [ I] to the words of Solomon: Many men will boast, everyone of his own goodness, but who can find a faithful man? that is to say, who will prove himself to be such an one indeed, as he will seem to be, by word and show? For to say the truth, men are so infected with hollownes and glozing, and through custom and continuance therein so confirmed in it, that until God changeth the heart, Jeremiah's words are true of this one, as of other evils, It is as possible for him who is accustomed to evil, to return and do good, as for the black Moore to change his skin, or the Leopard her spots.

And this verity consisteth as well in holding and keeping the truth, I mean the sound knowledge of the word of God in our judgment, as the [ K] practice of it in a good conscience. Which I say, because there are some, who profess great friendship to the Gospel, who yet maintain strange opinions not according to the truth of it: as that the law ought not to be preached in any wise: and that there should no differences of men be made; when yet the Scripture putteth difference betwixt good and bad, both in their life and in rewards, Psalm. 1. The holding of such opinions therefore, standeth not [ A] with sincerity: which freely admitteth all opinions to be measured and censured by the word.

Now therefore if this be sincerity and uprightness to be free, not only from double heartednes and halting, but also, to be ready to yield a francke assent and practice to the truth; and also if this virtue be one part of the Christian armor: he who is void of this, must needs lie open to great danger, both by error in opinion and by corruption in life: for he wanteth that which should defend him. And contrarily, he who seeketh to please God unfeignedly, his conscience bearing him record, that he hath some true measure of this sincerity, and still laboreth after it, that is, to be simple and [ B] plain (though politic) in his words, actions and meaning, he hath this part of the armor: the use whereof how great and gainful it is, shall appear hereafter. And such a thing is verity or sincerity. But let this be added, that if any will purpose this in some things, yet not resolve to show it in all, even this is the man, who is far from sincerity.

Righteousness is that part of the armor, and such a gift of the spirit whereby our hearts are bent to all manner of goodness, and righteous dealing, approving of it as most excellent, desiring fervently and delighting in it; and that because it is good: and disliking and hating all naughtiness and evil. And he who looketh to be preserved in manifold temptations to [ C] sin, and to keep in obedience to all kind of duties both towards God and men, whiles he liveth, had need to have no less, then this firmenes and constancy of a righteous heart, and to be so thoroughly persuaded of the beauty and price of this one part of Christianity, namely, innocent and righteous dealing, that though infinite occasions shall arise to diminish the credit of it; yet he may clothe himself with it, as with a garment, and wear it as an ornament, that such an one he may show himself to be in his actions, that he may cause others to be in love with it also. Which virtue so shined in Joseph, that sundry times, when he might have wrought evil without fear of revenge to his brethren, who had given him strong occasion, he [ D] would not: nay, when he might have been preferred, by hearkening to his whorish mistress, he refused it with detestation (though thereby he procured to himself no small danger) saying, how can I do this great wickedness and so sin against God? Genes. 39.9.

He that seeth into this virtue, and liketh it so, that he will be wary that he commit no unrighteous thing against God nor man, as far as his knowledge guideth him, but settleth himself to do that, which is pleasing both in the sight of God, and before men: he hath this part of armor, and is fenced with the breastplate of righteousness. Such shall say with Job, If mine adversary write a book against me, I will put it behind my back (read it, who will) and [ E] glory in mine accusations. The beauty of this grace and virtue is such, as may appear in the examples of those who were found innocent when they were charged and accused, as in David towards Saul, 1. Sam. 24.17. that if it could be seen with eye, it would exceedingly provoke men to be in love with it. And let all mark how fitly these two sincerity and righteousness, or innocence do go together.

To be prepared with the shoes of peace by the Gospel, is this, that we having received forgiveness of our sins, and assurance of salvation through [ F] faith by the Gospel, and thereby found most sweet peace to our conscience, we are now by this Gospel, as they who are ready to take a long journey, shodde and prepared to be ready to deny our selves, and to take up our cross, and follow Christ, throughout this our pilgrimage. This part of armor did our merciful father see meet for us, his weak children, seeing we are so dismayed at the beholding, or hearing of troubles to be at hand, although before they come, we were cheerful. He would therefore that we should not faint, nor be discouraged, no not even by them: but lift up our heads, and be of good comfort, seeing they are but for a short time, & our peace is continual: besides that, for the exceeding greatness of it, it passeth all [ G] understanding: and therefore it is able to keep our hearts comforted, even in our tribulations, through hope at least. Which our Savior foretold, that the faithful should have, but he armed them most graciously against them.

Neither is there indeed any other thing, that is able to stay us from deadly unquietness and bitter anguish at such times. For seeing we are going to God, and that must be through most dangerous ranks of cruel enemies, as through a wilderness of robbers, this is our encouragement to go on manfully, in that we know by the doctrine of the Gospel, that we take our journey to God who is at peace with us. He therefore, who hath this peace by the Gospel, is armed with this part of Christian armor, called the shoes [ H] of preparation, as the soldier with his brassie bootes, against all such hard and sharp afflictions, and troubles; which as pikes in the way, would otherwise so wound him, that he should not be able to stand in the battle; he is armed (I say) because he thus thinketh with himself, if God be with me, who can be against me? the Lord is my salvation and light, whom then should I fear? the Lord is the strength of my life, of whom then shall I be afraid?

To have this shield of faith, is to build our persuasion on God's faithful promises, that Christ Jesus is ours: and that God hath given him to us, to obtain forgiveness of our sins and salvation by him; yea and all other good things also, meet for this present life: As the Apostle saith; He that hath given [ I] us his Christ, how can he, but with him give us all things also? So that he which hath embraced these precious promises and resteth upon them, as certain and not doubtful, no more to be removed, and unsettled, as (if it be well weighed) there is no cause he should: he hath this part of the armor, and therefore shall not be overcome by those fearful temptations of Satan to strong distrustfulness, which as fiery darts be deadly to all which are not thus armed with a true and sound faith: and such an one may be rightly said, to put on the Lord Jesus, which cannot be done but by faith.

This hope is a joyful longing, and steadfast desire, Luk. 2.30. (as we may see in old father Simeon ) and looking for the performing, and accomplishing [ K] of all those mercies temporal and eternal, which God hath promised, and we by faith are assured of. For this the Lord would have us to know, that he hath made no one promise to us, but he meaneth to fulfill it, that we may see it, and glorify him, for such loving kindness of his towards us: and therefore would have us also in reverence to hope perfectly, that is, confidently and constantly to the end, as the Apostle speaketh, for such gracious gifts, as he [ A] hath bequeathed unto us. The which holy boldness, whiles we are propped up withal, our hearts are so well satisfied and contented, that we pass our days cheerfully, and walk in our callings joyfully, serving God therein: we like our portion marvelous well, and we enjoy our prosperity with much thankfulness.

And all this we do, because we have hope from God of all good things which shall be meet for us; yea and all this we do, not after the flesh, or because we have whatsoever heart can wish, or eye lust after (for our God indenteth not with us after any such manner) but because we have some measure of godliness with contentation, and have learned to be persuaded, that to [ B] be best for us, which he bringeth to pass; and so to hope still, that all things shall fall out to us for the best, because he hath so promised. And if it were not for this sweet hope, our lives should be most wearisome, except we should suffer them to be merely devilish. And without this of the armor of hope, all other hope is vain and deceitful, and as the rush without mire and moisture which withereth: and as the spiders web which is suddenly swept down.

Lastly, the armor of the word, which is called the sword of the spirit, is to be well instructed in the sound and living knowledge of the Scriptures, and to digest the same, and season our understanding with it, in such wise, [ C] that we may know the will of God, and have the same in remembrance, in the things which most concern us (as we can) that thereby we may at all times, and in all cases be readily led by it. That this may be a light to our feet, and a lantern to our steppes, as the Prophet teacheth: that so neither heresy in opinion, nor error in our life which shall be dangerous, may carry us away from our steadfastness in our Christian course: no nor so much as deceive us secretly, but we may be able to draw forth this sword of the spirit, and to say, it is written▪ that so no such thing may be done of us.

Such knowledge therefore of good and evil, cannot be wanting in us, nor the daily increasing of it be neglected, but fore and perilous wounds [ D] will by the adversary pierce our souls: so far is it off, that the most experienced and skillful Christian should think, he knoweth enough. Yet least any should deceive himself about this, thinking that he hath knowledge, this (I say) that if he be not counseled and guided by that he understandeth, He knoweth nothing, as he ought to know. For the fear of offending God is the beginning of wisdom, and he that keepeth (that is) faithfully endeavoreth to keep the commandments of God, is most wise. And so speaketh our Savior to his Apostles: If ye know these things, happy are ye, if ye do them. This knowledge therefore, and the experience that we learn by it, how we have prospered, by living after it; is that part of Christian armor, which is called the sword of the [ E] spirit: and who doth not see, what a singular and necessary help it is, to the practicing of a godly life? for as a blind man is without a guide; so is a man without it.

And thus I have given the reader a taste of the armor of a Christian, what it is: who by due consideration of the power and use of every part of it, may easily see, that he who is furnished with the same, may be able to do wonderful things, in respect of him, which goeth to work by his own advice and power, or (which is all one) by mixing it with the word of God. And [ F] yet so do the most, who profess the Gospel: they will not altogether exclude the commandments of God, so that they refuse altogether to be governed by them: yet for all that, they will not bind themselves to be ruled by them, in one thing as in another: and therefore doth their life, and talk jar and iangle, in respect of the knowledge of duty which they have, and is even harsh and unsavory to good and bad, and to themselves also, if they would but search and look into their ways seriously and carefully at any time. And this briefly be said of the first point concerning the Christian armor, to show what it is, and which are the parts of it.

Now to go forward to the second, which is, that the Christian life cannot [ G] stand without it. He that is willing to live Christianly throughout his life, (for God giveth us no liberty of intermission or stay) he must not be content to have this knowledge of the armor swimming in his brain, or lying by him in a book, but to be digested of him, and made his own, and no more stand at the putting on of this holy armor, then to doubt of the truth of it: he must always be ready to clothe and furnish his soul with the several parts of it (to cover the nakedness and shame thereof, and to make it comely and well favored in the sight of God) as his body with apparel: and to arm it therewith as the soldier is with his Corselet, head-piece, sword, &c. because by it, God hath appointed to defend him, from the spiritual [ H] craftiness of his deadly enemy the devil, and from the deceitfulness of the most noisome sin.

And most sure it is, to him who will look into it, that all other good helps to godliness, as prayer, reading, conference, though in themselves very profitable; yet they do Christians the less good, if they be without the armor. And therefore when the Apostle had taught the Ephesians to practice the particular duties of Christianity, he sendeth them to this armor, to enable them to stand fast therein, without the which, the devil (he telleth them) would with his subtle baits and delusions, draw them from whatsoever he exhorteth them unto; yea although they had desire to be obedient to the [ I] same. Thus he writeth, saying: Take unto you that whole armor of God, that ye may be able to resist in the evil day: that is, in the hard time, when Satan bendeth all his force against you, and proclaimeth (as it were) open war; as well as when the danger seemeth to be smaller: and having done all things, that is, resisted your enemy, stand by the strength thereof, and keep yourselves armed still against new assaults. By this it is clear, that seeing the devil is a professed enemy of ours, and one that woundeth us secretly, when we are not aware, and is at hand to do us most harm, when we do not so much as dream of any such matter: it is clear, I say, that if we be not prepared against such dangers, we must needs be sore hurt. Who goeth forth naked [ K] and unarmed unto the battle, where so many kinds of weapons are ready to take away his life? nay all is little enough, though he be armed in every part.

That which I say in general of the whole, will better appear if we go through every particular part of it. For who will adventure to go barefooted among thorns and stubbes, yea to run upon the pikes, but he will be [ A] well shod? even so, who will be bold to go thorough the manifold storms and tribulations of this life, which rise up in his way, in every place, not to prick his feet, but to pierce and go thorough his heart: as it is said of Marie her troubles, that they should pierce thorough her soul, even as a sword, which goeth to the intrailes: who (I say) will go thorough these storms, but he will be well armed against them, and strongly prepared and settled to stay himself upon God by the peace and comfort which he draweth from Christ's own words, even these: Though in the world ye shall have tribulation, yet be of good comfort, for I have overcome the world?

And that which I say of this one kind, I may in like manner say of all the [ B] parts of the armor which God hath furnished a Christian with: that he can walk in no safety thorough the Campe of this world without them, and every of them. Who can be free from despairing of God's mercy (which is a fiery and venomous dart ) or else from dreadful doubting and fear (which are companions thereunto) or (which is as deadly and dangerous) from presumption, vain hope, and deceiving of himself, which hath not the shield of faith ; and is not certain thereby of eternal salvation; and of the favor of God to guard him in this life? And though this man had no other thing to make him unhappy: yet who doth not see, that even this is enough to make all his pleasures unsavory, if he should either feel the one, or might be persuaded [ C] of the other?

Besides, what is his life (even at the best) when he hath no trust in God's manifold promises? And although these things being not seen with eye, be as little thought upon of the most part in the world; yet the Scripture hath concluded, that there is no sound peace to any such ; yea rather that the devil hath, as a raging lion, his paw vpō their throat ready every hour to take away their soul: as the Apostle showeth (though this seem less, seeing it is not known nor felt) whereas if they were shielded by this faith, and that in their need, it should not be so with; them but thereby they resisting him, he should fly from them.

[ D] Again, to show how impossible it is to be in safety without the other parts of the Christian armor; how can any man walk innocent and harmless among his neighbors, though others should walk so towards him, except he hath put on the breast-plate of righteousness ; and armed himself with this cogitation, to do no man any wrong; and not only so, but also to do no other iniquity or evil, which might offend any, or wound his own soul? How many ways shall he be carried to sin against God, and his neighbor? I speak not of an unbeliever, who can do nothing but sin; but even of a Christian, who hath an heart which hateth sin: yet even he, if he indent not from time to time a fresh with his heart, against all unrighteousness, [ E] and the parts of unholy life, he shall be disfigured with many blemishes, and disgrace himself and his holy profession also, by his many unlawful actions: so far is it off, that innocence is in his heart, and in his hands, and that he liveth unrebukable, and without blame amongst men.

And therefore it is that S. Paul teaching the Corinthians how they should be appareled with the parts of Christian armor, as purity and uprightness, knowledge of the word of God, and with patience and long suffering, which hope engendereth, doth among the rest, commend to them this one, by his own example, [ F] namely, the armor of righteousness, both on the right hand, and on the left, that is, in prosperity and adversity, that so they should give no occasion of offense in anything, but in all things approve themselves as the servants of God.

The same may be said of the other parts of the Christian armor, that I have said of the shoes of peace, of the shield of faith, and of the breast-plate of righteousness. For if there be not some clear and sound knowledge of the word of God (which as a sword may cut the bands of sin asunder like a cord) how shall a Christian be able to discern the deceitfulness of sin, but be led by it and taken with it, as with a bait? How can he choose, although he be zealous and desirous to do well, but to be led into many errors, and so [ G] go without the sweet life, which in Christianity is to be found, if he have not well learned and digested this in the depth of his heart, it is written, to the contrary? So if he be not girded, as it were, with sincerity, that he may be adorned with it wheresoever he become, and all other good gifts of God in him be bound together by that, that he hath them in truth, that he delighteth in them indeed; how shall he be infected with hollownes and hypocrisy, what show of holiness soever appear in him?

To conclude, what can there be in his life daily, but fainting, vncomfortablenes, and sundry discouragements, whiles he is weaned from the foolish and vain delights of this world, and seeth not the pleasures of heaven with [ H] mortal eyes; what can there else be to him (I say) if the hope of salvation be not as an helmet, to keep life in his soul: and with this hope of salvation, which cannot deceive him, a cheerful hope of well passing the course of these conflicting days also under the wings of God's protection, till he come thither? As for other hope, who knoweth not, that all other hope of earthly peace, or long life, is like to a broken tooth, and sliding foot? But by this hope, tediousness is removed, and cheerfulness to wait contentedly in this pilgrimage for a full deliverance, is obtained. Therefore how truly may this be said, that the Christian life, without the armor of God, cannot be continued? [ I]

For if every part of it be so needful throughout our life (as hath been said) who seeth not, that even such an one, as hath received grace from above, by the preaching of the Gospel, to be borne a new, and to be begotten to a lively hope ; yet for all this, shall not thrive, nor prosper, without diligent and usual nourishing of this new birth in him, nor grow up to a perfect age in Christ, delivered from the hindrances by the world and the devil, except he be strongly armed, as God hath taught him to be?

This is so truly verified in all God's children, that even they who are not the forwardest of others, yet if they have any strength against evil at any time, they have it from God thus, even by the means of the armor. If they [ K] were not sometimes armed, they should make as great breaches, and fall as dangerously, one day as another: and yet if they were acquainted with this armor thoroughly, they should make their worst and most uncomfortable day in the week, equal with the best and the happiest (which they sometime enjoyed) in heavenly passing of their time, and in sweet comfort. And for want of this armor (either for that men know it not, or for not having [ A] use of it) the infinite irkesomnesses, heaviness, distraction, dumpishnes, doubting, and fear do vex them, and such like deadly poisons do occupy the hearts even of Christians, as also light rejoicing in a fleshly manner, vain hope, fantastical dreams of peace and safety, where none is. And for want of this, their lives also before men are kept from showing forth light and good example in one thing, as well as in another: yea rather, they are harbourers of sundry evil qualities, in so much that few are encouraged to wax better by them, nor to suspect that anything is amiss in them, but are hardened to go forward in their old course still.

And if it be thus with such, as have some good and sound beginnings in [ B] Christianity, let no man marvel, though they, who are utterly destitute of faith, and of other parts of the Christian armor, be so far off from good life as they be, seeing they renounce this arming of themselves, which I have proved, that a Christian life cannot be without.

And now by this which hath been said of the armor hitherto, it is the easier to understand what it is, and what the parts of it are, and how the Christian life cannot stand without it. Now I will proceed (as I have promised) to the third point in this matter concerning the armor, namely, how it should be put on, and be worn, that so we may better see how to take that good by it, which God offereth us. For which end and purpose it is to be [ C] marked, that every true believer in his first conversion to God, is thereby made partaker of all things pertaining to life and godliness, and therefore is not destitute of any common grace of a true Christian: having them, as a child lately borne, all the parts and faculties of soul and body, though weak in all: amongst which, these that are here compared to armor, are principal.

This being so, a faithful Christian need not wonder, when he is willed to have this grace, and parts of this holy armor in a readiness; he need not wonder (I say) where he shall have it, or doubt how to come by it: For we see he hath it already; and as our Savior Christ said; The kingdom of heaven [ D] (that is, the glorious reigning of his in the elect) cometh not by observation, neither shall men say, loe here, loe there; for the kingdom of heaven is in you: So (I say) this armor, which God hath appointed to defend his militant Church withal, from infernal slavery, it is not to be seen, nor to be gazed upon with the eye, but it is in the faithful, and possesseth their souls, even now, when many will (perhaps) ask how shall we come by it? or, where is it? For if any should imagine, that he hath it not after believing (as through ignorance he must needs) can such an one choose, but be exceedingly troubled about this, how he should come by it, and put it on? for such a charge the Apostle giveth.

[ E] Let us know therefore, that this armor is not always to be in seeking, (which had not need to be, whē it should be in occupying) but the Lord according to the necessity of it, which he seeth to be in everyone of his children, against the infinite dangers of the world, doth provide it for everyone of them; and furnisheth thē with the same. Everyone of them hath some measure of true faith and hope, though this be weak in them: everyone hateth iniquity, and is ready to work righteousness, according to his skill: and the most feeble Christian hath an upright heart, and some spiritual wisdom [ F] to discern good from evil (which yet a man of greater knowledge, if he be not enlightened with the spirit of regeneration, cannot) although one more then another. And the same I say of the rest.

But ye will object, why doth the Apostle will us to put it on, if we have it already? and will say, this doubt is not yet answered, neither can ye tell what he meaneth by that, when he speaketh thus, Put on the whole armor? To this I answer, that his charge is, that Christians should not have this spiritual armor, as men in time of peace, have bodily armor hanging by, and rusty, and utterly unfit for use; but as soldiers have theirs in battle, that is, girded to them, and put upon them, and this also whiles the battle continueth: [ G] So he commandeth us, that we let not the parts of this armor so to be unoccupied in us, that we have no feeling of it, and so no benefit by it, but be sure continually that we have it on, and ready for use; that we lie down with it, and rise up with it, and be well advised, that through the day in all places, and whatsoever we go about we have it with us, as far as we can be able.

This is his meaning when he saith, put on the whole armor: and in another place, put on tender mercy, and kindness, as the elect of God. For our battle lasteth all our life long; and our enemies be deadly, and all our strength is by our armor: Therefore who seeth not now, that a Christian can safely be [ H] no time without this armor? If this be dark and hard to any, even they may know themselves to be those, who have not skill to put on this armor, and who have been ignorant of the use and power of it: they have not well learned the will of God about the necessity and benefit of it. And therefore even such, though they may be the Lord's; yet doubtless the devil holdeth them in strong chains of darkness, and ignorance: and therefore also in great slavery and bondage, which God for his part hath shown them the way to come out of, if they could once come to see the same, and be persuaded that they have a part in it.

For through the unskillfulness of men in the right use of the armor, and [ I] vnacquaintance with every part of it, the lives even of the dear servants of God, are much blemished, and vnglorious amongst men, and to themselves (besides the idleness, and vnprofitablnes, of them) exceedingly vncheerefull. Therefore, seeing God hath given them all helps needful for their defense from this present evil world, from subjection to Satan, and their own damnable lusts; seeing also he hath taught them to know this their liberty and privilege, to have the daily aide and benefit of their armor, for the strengthening of them in all good duties, I know nothing to remain doubtful, which should need to trouble them hereafter, no not the weakest, save this one thing: namely, how this armor should be put on. [ K]

Now to have the feeling of every part of this armor (faith against distrust at any time, hope against fainting, uprightness against hypocrisy, knowledge against the deceitfulness of sin, righteousness against all kind of iniquity, and the preparation of the Gospel of peace against crosses) to have (I say) this armor in a readiness to safe cundict and keep us throughout our life in the practice of our Christian direction, this is to be done: [ A] Watchfulnes continual, and prayer hearty and oft is to be used of us; which also is prescribed of the Apostle himself, when he saith (after he willeth the Ephesians to take to them this whole armor) pray always withal manner of prayer, and watch thereunto with all perseverance, &c.

We see God will have us persuaded that this whole armor may be had and put on, and therefore to pray to him for it. But in any wise, these prayers he will have to be made without doubting and wavering, without which manner of praying, we cannot look to receive anything. For it hath pleased our good God, seeing we are so prone to doubting, to give us a most sure word of promise, of all such things as we have need of, that if we [ B] think God to be credited, we may look for them without fear or wavering.

He that heartily craveth this, as a thing which he cannot be without (seeing he asketh according to the will of God) and that which God commandeth him, as we see Ephes. 6.14. he hath and obtaineth the same which he desireth, 1. John. 4.16. and Matth. 6.7. ask and ye shall receive. For if Hagar praying in her distress was heard, when she saw not how; and if our Savior did say to the woman of Samaria, if thou haddest but asked, I would have given thee water of life: is it to be doubted of, that God's dear servants shall be denied their requests? If a natural father will give that which is meet to his [ C] child, who yet neither knoweth always what is best, neither is at all times so kind as he ought; shall we call the readiness of our heavenly father into question, especially about such a gift, as both he hath bidden us ask, yea and also take? yea and such a gift, as without the which, we cannot honor nor serve him aright?

This I speak to hearten and encourage all, to pray oft and earnestly (which is in so little request in the world) for this gift, that they may know that by this means, they shall put on this holy armor of God, especially when they shall herewithal, watch, that they do receive strength by their prayers, indeed so to do. And if this be not found and obtained by such [ D] as yet do pray for it, let them know, that they pray faintly and coldly, or slackly and negligently: for otherwise this is the way to put upon us the whole armor ; as David's dealing with Goliath doth prefigure, and the example of the Saints of God for the particular parts of it; as by their especial necessities they have been provoked: as Solomon for wisdom. David did thus usually stir up his faith, which was the putting on of it, which before lay by, as it were, unoccupied, and so of the rest. And to get wisdom, whereby to be prepared for the cross, and to bear it meekly, the Apostle willeth to pray without doubting.

With our prayer, holy meditation is to be used of every part of our armor, [ E] when we have been taught it, till we know the use and benefit of it. And until the matter of it be more familiar to us, confer about it with such as have knowledge and experience therein: that whatsoever is hard to be understood or practiced, may be made easy. This I speak for the benefit of the weak, seeing everything is most hard to them, before they have attained to it, although it be never so plainly set down to them. And read either this which I have for thy sake written of this argument, or any sound treatise concerning this matter. Stir up, and persuade thyself hereto, by [ F] this reason, that thou walkest naked, except thou be clothed with it: and as an unarmed man fighting with many strong enemies thoroughly furnished; so art thou in this world without it.

And when by reading, hearing, or conference, thou shalt see what help cometh by thine armor to the well framing of thine heart and life, and by meditation sometime on the several partes of it (as I have prescribed) and hast dulie weighed and mused upon the same, to affect and season thy heart therewith, and by prayer hast with confidence desired of God, that even thou particularly mayest find, as thou shalt see cause, thyself strengthened with every part of this armor: when (I say) thou hast done this, then hast [ G] thou put it on. This is the way of putting it on: that when thou knowest every part of it, and whereto it serves, and canst be willing to walk in this spiritual attire, thou mayest be kept safe (as they say) from wind and weather, even from world and devil.

For then shalt thou, having this grace of believing, hoping, righteous living, vphight meaning, &c. bring forth the fruit of it, as thou shalt have occasion through the day, that is to say, to give credit to God's promises from time to time: to hope at one time, as well as another: to be upright and without fraud in one thing as well as in another; and yet remember that I can speak to thee, when thou art at the best, but as to a man subject to infirmities; [ H] and lastly to give duties to God as well as to men, and to one man, and in one action, as well as in another: which to do, is to show forth the fruit of the armor of righteousness. And the same I say of the rest.

But with all this, it is to be known and regarded, that as it is thus to be put on: so it is after the same manner to be kept on. For example: for the retaining, or recovering of this one piece of the whole armor, I mean peace, or rejoicing, which we should not be void of at any time, continual prayer is required: for he having said, rejoice evermore, he addeth, pray continually. And as Saint Paul saith, that by this putting on of the whole armor, a Christian may stand fast in the evil day of temptation, which is the hardest time: So [ I] Saint Peter saith, that if we give all diligence hereto, that we join with our faith, virtue, knowledge, patience, &c. (which who knoweth not, that it is chiefly done, by watching and prayer?) we shall never fall, that is, dangerously: to take any great hurt, or annoyance thereby. Whereby, he showeth that he agreeth with Saint Paul, namely, that for the furnishing of our selves with the graces of the spirit, which are the several parts of the armor; continual care and diligence be used by prayer and watchfulness, which is the only way to put and keep it on.

But here let the reader remember and consider to whom the Lord speaketh, when he willeth to put on, and to have in a readiness this armor against [ K] all spiritual craftiness: For as he, who is not yet resolved fully to be a Christian, and to lead a godly life, is utterly unfit for this armor, and hath neither mind nor desire to it, neither can possibly put it on: so on the contrary not only the stronger Christian; but also the new borne babe, and he, even the weakest youngling in God's family, who hath never so small ability to resist sin, and withstand the same, God hath bidden him to take it [ A] to him, and to gird himself with it, and to put it on. It is munition appointed to him of God, to save him from danger, even the greatest that can be raised against him: who therefore shall withhold him from it? It keepeth his soul and his life; what should therefore make him so slavish to fear, and full of distrustful phantasies, and discouragements, as to cast away his weapons, and wittingly to offer himself into the lions mouth? Every such therefore must put forth himself to be more bold with reverence, to take unto him this armor which none can want with safety) when he seeth who encourageth him, even he that is able to strengthen him, to the obtaining of that which he setteth him about, namely, God all-sufficient. He must be more [ B] bold to keep his crown, and honor, even this holy armor, which is more precious to him, then life it self, and suffer none to take it from him.

This I speak for their sakes, who desire, as much as I exhort them to: who yet do but weakly know, that there is such armor, or that it hath any such use to make a Christian strong against sin and Satan: much less do themselves receive any such benefit by it, to their knowledge; and yet are not without it, that they may see their case better then they have thought it, and that God hath provided for them far better, then they were persuaded. Therefore let them, for whom God hath provided this, not only not be ignorant of it hereafter, but neither let them be slothful, or backward to get [ C] a part in it, by putting and keeping it on.

And therefore let them urge themselves (if they wax cold or untoward) to use the means before mentioned, whereby this armor is put on and held in a readiness. And if the means themselves grow unsavory with them, ordinary prayer (I mean) and watchfulness, as they may easily do, if the heart be discouraged or set in evil delights, let them drive out that devil with fasting and prayer, and give no rest to their eyes, nor ease to their hearts, until they have in some comfortable manner, recovered their first love and strength, which they had once by this armor; I say, let them not rest till they have recovered it again.

[ D] And let them persuade themselves, that fearful danger is not far off from them, if they awake not, and that speedily. For although it be at the first, with a weak Christian in the putting on of this spiritual armor, as with a fresh soldier, in putting on his bodily armor, namely, to account it strange and wearisome, as not being acquainted therewith; and therefore to wish to be unburdened of it: yet weighing with himself, that God hath given it him for his singular benefit, he will be admonished, and take counsel to do otherwise.

CHAP. 8. Of the last point, which is the benefit of this armor.

A Nd thus to come to the last point in hand, he which will learn to put on this armor, and to go clothed with it through the day, shall find everything true which God hath spoken, and I have here set down unto him; that is, that by resisting the devil, he shall fly from him: and having these parts of it fast tied to his soul, the depth and subtlety [ G] of hell shall not prevail against him, which is the fruit and use of it; as no man should need to doubt, if he could take delight in being watchful to be thus occupied. For as S. Paul writeth to the Corinthians, The weapons of our warfare are not carnal or bodily, but mighty through God, to cast down holds; even imaginations, and every high thing that is exalted against the knowledge of God, and bringing into captivity every thought to the obedience of Christ. So that, whether the devil and his instruments do assault by craft and deceit, or by force and might, the Christian being armed, as hath been said, and furnished with that strength, shall mightily prevail against them, and preserve himself.

Such is the power of this armor, that even of one part of it, the Scripture [ H] giveth wonderful commendation, ascribing to faith alone victory over the world, and all the deceits of it. S. Peter likewise saith, that he who is steadfast in faith, resisteth the devil himself. So our Savior saith, All things are possible to him that believeth. For all things are not only possible, but also easy which we do desire, having a promise of God, for the performing thereof, upon which we firmly rest. As the benefit of this one part of our armor, faith, is singular great, and the power of it mighty: so it may be said of the rest, and namely of a pure heart.

For even this one is able to carry us thorough strong temptations, that we shall not halt, and deal hollowly, as men of the world do, but simply and [ I] in a good meaning; yea it keepeth us merry and joyful, as the Apostle saith, when such as want it must hold down the head: and that I say no more, it maketh our estate happy, according to that which is written; Blessed are the pure and upright in heart.

Now therefore, if someone part of this heavenly attire and armor be so helpful, and of so great use, what think we the whole to be? Yea, as I said, to be clothed with the whole complete armor of a Christian, is such a safe walking against the subtleties of the devil, the allurements of the world, and the deceitfulness of sin, that a Christian may be unwounded, whiles he goeth through many dangerous attempts; yea and enjoy most sweet communion [ K] with God throughout the day thereby, and yet without flattering of himself and dangerous security.

As, in particulars, he being resolved to put on, and to clothe himself with righteousness, and preparation for the cross, by the defense and shelter of the doctrine of the Gospel, whiles he is to war here in this life, shall be brought hereby, to meekness, patience, and long sufferance with joyfulness, [ A] (when God afflicteth him) by the one; and to love those which are his enemies, and to be innocent towards all (because these are branches of righteousness) by the other, and not to be led after the contrary evils: for all these duties, and many more (such are the fruits of the tree of righteousness, which God hath planted and watered, in the fruitful ground of his heart) all these, I say, shall he bring forth, and many more abundantly.

Likewise, he who hath set himself to seek wisdom as gold, and to lay up understanding as treasure within him, he shall be taught the good and perfect way, when others shall ever reel and fall; yea when they shall walk in by-ways, and be wandering (although seeking it) and that forever, he shall see the way before [ B] him, as the Kings high way, broad and plain; and know the will of God, which shall be his guide: and therefore his steps shall be pleasant, as in the plain and known way, in respect of the rough, and that which is uncertain.

And the like fruit I would set down of the rest, but that I have done it already, and would not grow tedious, seeing much matter to arise. If therefore we can like to be accompanied with this holy train; and love to go armed with these weapons; with that measure of knowledge which God hath taught us, and to enjoy new increase daily; armed with righteousness and godliness which we can reach and attain; upholden in that hope, which [ C] he hath put into us; strengthened with that faith in all his promises, which, at our first embracing them, we received; and prepared and stayed in our afflictions, with peaceable and quiet hearts, by the Gospel, as he hath encouraged us: then shall we be able to live in all estates which God shall set us in, and in all places which he shall bring us to; and change by no occasions, seeing he hath strengthened us, until we see an end of all difficulties and uncertainties.

And all such as conceive the matter which is presently handled, should think this advice and counsel so needful for them, of going thus armed thorough the battle of this life, that they should not think themselves ready [ D] any day, till they have put on the Lord Jesus with his wisdom, righteousness, sanctification, and redemption: that is done, when by faith they count him theirs; that so they may as far as Christ can help them (and wherein can he not?) want nothing. And when by the help of this, we shall be defended against the evils of the day (for behold and this know, that to this end is this mighty armor bequeathed us by our God) then have we aquitted our selves well, and brought the work of that day to a good end, that so we may do one day after another.

And thus to bring this whole matter of the armor to an end also: whosoever thou art, who canst be persuaded resolutely, to be thus armed thorough [ E] this warfare of thy life, thee will I not doubt to lead into the only safe way, yea pleasant, profitable, beautiful, honorable, and the only happy way. And thou thyself shalt say it in a short time, when through some experience thou shalt be able to compare it with all the days of thy life past, even the best of them, and shalt find it, even at the first entrance into it (which is the weakest) far to exceed them in their greatest beauty. For the longer thou shalt abide in it; the better thou shalt find it, and the more it will make thee to be in love with it, for that thou shalt see a continual use of it, and no estate [ F] to be comparable to it.

Neither maketh it any matter, how ignorant thou art (for that perhaps may discourage some) if thou hast knowledge enough to see this to be the best of all other ways; nor how weak thou art, if thou beest strong enough to be persuaded to walk in it: and guess what thou shalt want of that which I have said, when God shall give thee an heart thus inclined, as bidding farewell to all courses which he approveth not, to settle thee in this, which he commendeth to thee.

And when thou seest that thou art acquainted with this armor, and how it helpeth thee daily to live innocently and christianly, then consider what [ G] thou hast, how rich it maketh thee, and what great privileges the Lord hath given thee: and then as Abigail said to David, when thou shalt reap such fruit of it, thou shalt not repent that thou tookest such counsel: be glad of them, be highly thankful for them, more then if thou haddest found great treasure: weigh what protection against the devil, thou hast thereby: what safe-conduct from falls: what fear and doubts thou art delivered from: what mists of ignorance, as scales from thine eyes, are plucked from thine heart: what strength against thy strongest infirmities thou findest; how easily thou mayest turn into the way again, if at any time by weakness thou hast slipped: yea consider moreover what peace to thy conscience thou [ H] hast, and rest to thy soul: when thou seest, not only more clearly then before thou wert thus armed, that there is no condemnation to thee ; but also that God now fighteth for thee and maketh thee fit to resist the deceitfulness of strong temptations, who wert before so faint and impotent in resisting them.

In few words to speak what I think meet, concerning this matter, thou canst never sufficiently esteem of this blessed estate, although thou art not utterly free from all temporal afflictions thereby. Oft times shalt thou be thinking, it is too good to continue: till thou rememberest that there is no shadow of changing with God. Oft times thou shalt wonder to see, what a [ I] liberal portion God hath given thee, to have such sweet communion with him, and to have confidence and boldness before him, in all difficulties: when the most part of the world is ever subject to most dreadful fear of his vengeance, as oft as he shall show them the danger wherein they lie. And when thou shalt see and feel all this, how much it is worth, to be thus fenced in from daily vexations, which most men are turmoiled withal; then thou shalt not need to doubt, whether thou shalt be willing to keep on this armor still, for thou shalt see that thou canst not feel thyself well without it.

Now whereas it may be objected, who, or where is the man, which findeth [ K] this liberty in his life? or what arming of a man is able to set him in safety from the manifold evils, which most men complain of daily? I affirm of my knowledge in all reverence giving the praise and glory of it to God, that there are many such, who to the peace of their conscience enjoy it; and I as little doubt, that there are many more whom I know not: And yet I am persuaded, that thousands even of God's dear servants are holden [ A] back from this blessing through the malice of our common enemy, who are kept at a stay by his subtlety, either ignorant of this liberty, and thinking that God doth not honor any of his servants with such privileges while they live here, and therefore count it presumption to look for any such thing: or if they know it, yet do favor themselves in their present wants and infirmities, and do use small violence against the same: and so they are holden back from enjoining this comfort and blessedness in their lives, which they might otherwise be partakers of.

For let all know this, that the suffering of their hearts to take their fill in the delights of this world, and little pains taken in musing upon this heavenly [ B] estate, and their slight praying for it, is the principal cause (seeing God hath promised to work by means) why Christians have not further acquaintance with this armed life, and the blessed fruits thereof: and many other attain not hereto, seeing they never understand (although they are not utterly without faith) that God hath appointed them to live after any certain direction throughout their course, and to be armed thereunto, but in a general manner only serve God, without any great watchfulness over their particular actions.

Now if they count this burthensome, they must be content to be brought to shame sometimes for their doings, and sometimes to terror [ C] and torment of conscience, for their slippery walking, and small regard of honoring God, as well in one duties as in another, seeing these are properties of sin, which cannot be separated from it, that howsoever they oft fear no such thing, yet one time or other it will find them out. This diet, I say, they must oftentimes look to be kept at (who settle not themselves soundly in the Christian life) even to find here much shame and sorrow, which other of God's servants shall be void of. And if it be so with them, judge what is the estate of the hypocrite, and profane sort?

But that none may be troubled at that which I have set down of the power and use of the armor: as thinking that which I have said, but a mere [ D] fancy and untruth, seeing the enemies which we fight against, are strong and raging; and many good servants of God have been subdued of them in temptation: whereas I have not spoken much (say they) of the conflicts and combats, which they have with the allurements of sin, as though they resisted and overcame them with ease, and without any great striving: To satisfy such, I answer that the speaking of conflicts belongeth to another treatise, namely the fifth, where I handle the doctrine of the lets; here I only speak of the armor, according to the parts of the division set down; and yet none can understand me (if he mark) that I think sin and our lusts to be easily overcome, which I call furious and raging; or [ E] Satan's suggestions by objects or without, to be soon resisted, which I say, are both slyly wrought to deceive us, and to have mighty force to draw and allure us: but rather every discreet reader may gather, that I count it the most hard and difficult of all other things to subdue, and conquer them, because I show such necessity of walking armed continually against them. For what can I say less, then that we must strive manfully, and stand upon our watch, and that we cannot be crowned except we strive lawfully, that is, steadfastly: yea and that for all our armor, we being unskillful, or faint and timorous [ F] in using it, nor only we may be, but also are oft times foiled, as if hope of victory and of prevailing against them, were past.

All this I say: and yet in the weakest estate, we are not forsaken of God, though in some distress for a time: nor swallowed up, though we be in sorrow: nor in despair, when we be in some discomfort, but when we are at the lowest ebb, that in some temptation we yield and be overcome of it: yet even in that we are not so miserable as others who strive not at all, but are for a while left to our selves to see our weakness, that afterwards we may gather more strength, and (as it were) fetch our breath, that we may take better hold, and resist more valiantly; especially when through any of our own defaults, [ G] we were overcome: And yet whensoever it is so with us, who can deny, but that it so came to pass, because we were no better armed? and for that we were either unskillful and unexpert, or slothful and slack in using it? So that, I say still, as I said before, that whatsoever our temptations and assaults be, by the help of our armor, as Christ our captain hath taught us to wear and keep it on, we prevail and thereby rejoice; even as contrarily, we must needs sorrow, whiles we be naked and unarmed in the battle. But we may for just cause be upholden, and war cheerfully against all kinds of enemies, when (as Joshua) we have promise of the victory, the weapons of our warfare being mighty. [ H]

And thus I have shown, how the third help, namely the Christian armor is an especial furthering of us in a godly life. But because I know, that this which I say, will seem to some very doubtful, and scarce like to be true, that for want of putting on, and keeping on this Christian armor, their estate is both vnglorious and uncomfortable (who yet are of this mind, that they may be Christians good enough, though they know it not) I will therefore satisfy such as I can, in few words. Other some think, that although it is fit and meet for strong Christians, yet that weak ones ought not to be troubled with the seeking for it, but may content themselves to serve God as they can, without it: their reason is this, least whiles we lay [ I] such strong load and burdens on them, being yet but weak, we discourage and drive them out of heart, altogether.

These two objections indeed, the wit of man after the hearing of this present doctrine of the armor, will be ready to put forth, and he that is past both these doubts, and troubled with neither of them, I think (nay, I know) that he hath overcome much, and hath well profited. For the satisfying of those who are weaker, I will answer a little to both. To the foremost, why should any think, that they may be good Christians without this, seeing they must needs grant, that if they walk nakedly, they cannot walk safely (every man being a blind guide to himself:) I deny not, but that a [ K] Christian fearing God, and believing in him, may be ignorant of this armor; but then let not such say, that they may serve God well enough without, it, which is here objected: for that is far off from the most zealous, and he who thinketh himself forwardest, yea and hath a large heart filled with holy desires, is far off from it. For what substance of godliness is there in such a life, that it should be a serving of God aright, and as it is behoofull? [ A] seeing it shall be found both idle and unprofitable, or a wandering course, and that which is in no wise to be rested in without the help of the armor: from which they have their strength to live well, whosoever hath any measure of grace to live godly, as by considering the force and use of the armor may be easily seen. And therefore it is a speech at the least, full of ignorance, to say, we may serve God as it is meet, although we have no acquaintance with the armor.

For the second objection, that it seemeth to be too heavy a burdening of weak Christians, to impose and lay it upon them, it is as unsavory as the former. For they who are new borne (which sort is the weakest and feeblest [ B] in God's family) are no sooner brought out of the thralldom, and fear of damnation (wherein Satan held them before) but if they were able to speak, they would first ask for this, that they might ever abide in the estate of salvation, wherein they now see themselves to be, and never forget God's kindness, but daily and hourly feel and enjoy it: also to honor him for it, to testify their thankfulness, to please him in all things, and in all estates, and for this cause to know his will: for all which purposes the armor serveth: This (I say) is their nature, and this desire is in them, even when they are at the weakest, as the young infant crieth for nourishment. So that none shall need to fear, that they be pressed sore by offering them this, being even that [ C] which they most desire and long for. The seed doth no more naturally desire to prick up out of the ground, and so give hope of an harvest, though it be held back by storms and cold, then the young Christian doth desire to be holpen forward in the forementioned graces, and clothed with them, as he is able to reach to them. And what other thing is this, then to desire to be well armed, to the end that God may be daily honored and obeyed of him, and he himself may prosper and keep his soul in safety? True it is, he is not settled herein to his contentation: and who marueileth at it? hath not the young child, and tender plant their season to grow up in? but when they shoot forth and flourish (as they may do, for their time) will not all say, [ D] that they prosper, though they have their wintring, as well as their sommering time? So it is with the beloved, though weak Christians, and children of God: who although they have many discouragements and hindrances, as the stormy cold is to the young plants, and many sore doubts, fears, discomforts, as nippings of their growing, by the devil, and their own strong relics of their corruptions; yet do they, being rooted in good ground, and well watered, and weathered (as there is none to the armor, which God's word teacheth) grow up and prosper as the Lord's plants.

But it may be, that some beholding diverse zealous and godly Christians, (for in respect of the common sort they may so be accounted) who have been [ E] both pricked in conscience for their sin, and seemed to have received comfort, and to be earnest lovers of the word, and the greatest bringers on of others to religion in many places, who yet seem not to be thus armed against sin; therefore much less new borne babes in Christianity are fit to be urged with it: to this I say, what effects of the Ministry such have had, it skilleth not, neither how they have been affected by hearing the word, nor with what zeal they profess it: and therefore no good reason, that if such have not had use of it, therefore that weak Christians should not be forced thereunto. [ F] For it hath been proved, that the weakest, if they be the Lord's, do desire it: and therefore the other (in what account soever they go) if they do not so, but can think themselves in case good enough without it, are hereby brought into suspicion of bastardy, and that they are not the Lord's, though some things worthy commendation may be in them, more then in many others. Neither ought this which I say, seem strange: for both in Scripture, and in experience, many have shined as lights for a season, and in show of zeal and godly life, have been (both of the Ministers and people) in account above the most: who for all this, have shamefully fallen from their first love, such as it seemed sometime to be. And therefore no marvel, [ G] though this urging of the Christian armor do not savor greatly to them, which yet is savory to the new borne in God's household.

But of those men, which have seemed forwarder then they are, I have here no fit place to deal further with them: only let them consider what danger it carrieth with it, to have been in likelihood of goodness, and now not to be: and whether this be with the righteous to shine daily more and more, as the light doth, unto the perfect day. I conclude that which I propounded to answer, that the putting on the armor of a Christian, is not too strong meat for the youngest that is nourished up in God's house, nor too weighty a burden to lay upon them, but the very same, which of all other things they [ H] most desire, as they can discern it, that they may more fruitfully and cheerfully serve God thereby.

CHAP. 9. Of our own experience, and what a special help it is to the leading of a godly life: Also of the use of company and family exercises.

I Have shown how the forementioned three private helps, (watchfulness, meditation, and the Christian armor) are [ I] singular furtherances of us to a godly life: Now I should pass to the next, that is, to the use of company by conference. But I must here stay a while, to lay forth the benefit of experience, which I had done in handling the doctrine of the Christian armor, seeing it belongeth to one part of it: but I could not conveniently speak of it there, but as I have done, briefly, least among all the parts of the armor, which I have described in a short manner, this which is but a branch of one of them, should have been discoursed of more largely, then all they together, which I did not think expedient. Now therefore of this our experience, as it shall be fit for the present purpose; namely, [ K] what an help it is, to confirm us in faith and obedience: which shall be proved, after that I have shown what it is, and how far it reacheth. Now it is a branch of that part of the armor, which is called the sword of the spirit, that is, the word of God: and that knowledge which we learn by proof and trial for the bettering of us. I call it a branch of it, seeing there is another besides it: and I say, it is the knowledge which we gather by proof, seeing [ A] the other is that which men get out of the letter of the Scripture only, and so have it but by rule. For by the word of God we learn both: and that such knowledge doth better us, shall appear afterwards.

Now, if we will see more clearly what this experience is, consider of it after this manner: Compare it with experimental knowledge in all trades and sciences, what a difference there is betwixt it, and bare and naked skill in the same without experience. So it shall the better appear what this is, in matters which are heavenly and spiritual, in respect of the bare knowledge, that men have by rule or instruction only. He that hath been trained up in an occupation, it may be, he hath got knowledge and skill in his science or [ B] trade: but he is not able to use it to the best advantage and his own greatest profit, neither how, where, and when, to buy and to sell, and how to dispose of all things, that he may not decay and grow behind hand, but thrive and prosper. These (I say) and such like, he is ignorant in, and all for want of experience: All which, he that hath been exercised in, and acquainted with, is able to do, as God shall see good to bless him in the same.

Even so it is in the spiritual trade. For a man that hath been taught soundly and plainly out of the word of God, & catechized in the principal points of Christian religion, is able by the help thereof, to make a confession of his faith, and give an account of the hope that is in him: and to answer soundly to [ C] questions that shall be put forth to him. But all this is but the knowledge of the letter, if he go no further: and may delight a good man to see it in him, rather, then yield any great fruit, towards God's kingdom, to himself. But the Christian, who hath had the proof of this knowledge, that is, how it hath been effectual to him: how it hath assured him of his own salvation: reformed and changed him, and cast out the filthiness of heart and life, which was in him before, and so hath wrought in him many other ways; he (I say) that hath experience of this, hath received another manner of blessing then the other, and is like daily to receive much more.

Such a thing is experience: for he considereth, observeth, and applieth [ D] the things which he heareth, seeth, and doth, to his own use: and by things past thus duly regarded, he learneth and getteth wisdom to advise and guide him for the present, and the time to come: no otherwise, then the experienced husbandman doth in his calling and dealings. And by this we may gather what experience is. Now to show how far it reacheth, we may understand, that it maketh us wise in all things, which are profitable to godliness, and eternal life: in so much, as our life is little worth if it be not helped by this. For till we begin to mark how true every part of God's word is, and that God doth daily execute that in the world, which he saith in his word, he will bring to pass, we reverence it not, neither regard it, but only in speech and in show: [ E] till we mark and observe, how God punisheth the hollow hearted, and the workers of iniquity, we fear not to do ill: and so on the contrary, till we find how sweet and pleasant a thing it is, to be gathered under the Lord's wings, and what a shelter and defense he is to his faithful servants, we make no reckoning of his service, but it is unsavory and unwelcome to us. But the experience of God's dealing toward us, and of the carriage of our selves toward him, in what course we best prosper and find most rest to our souls, this bringeth the true fear of God, which is the only wisdom. For the [ F] due consideration and remembrance of the time past, and God's work therein, is a forcible mean, through his blessing, to make us go forward better and better in the Christian way. For when we can say, upon good proof and trial, that we have seen that it hath always gone well with such as are upright in heart, and innocent in their lives, and with our selves, when we have walked after the same rule; and that when we have kept our selves from the defilements of the world, we have seen good days, and lived comfortably: this establisheth us in the same course most firmly and constantly afterwards: and when we have observed, that God hath punished security, an ill conscience, rashness, and willful sinning (as they are very blind [ G] that mark not that) this experimental knowledge bringeth great wisdom, in the choice of our ways, and causeth us to take heed to our selves, that it may go well with us.

So when we are able to say we have in our troubles humbled our selves to God, confessed our sins, and sought pardon in faith, and had hope to see a good ende of it, and patience to bear it, and have (though it seemed very unlike for the time) found and obtained it; this is a clear demonstration to us, that therefore in the like trouble, we shall find the like blessing by the like means using. And this experience never faileth, if we rightly ground it, that is, if that which we have marked to be wrought by God, [ H] hath been agreeable to that which in his word hath been spoken by him. This we find to have often stirred up the dear servant of God, David, both to be comforted in his affliction, because before he had so been, and also to be constant in a godly life, because that he had marked that it ever bringeth a peaceable ende.

And what marvel should this be to any, who are trained up in the Lord's house? For this we know, that as in all trades or sciences, the beginnings are hardest and fullest of discouragements; so it fareth with Christians, namely, that their first entrings are most doubtful, and fullest of weakness: yet who cannot remember that even then, God wrought most lovingly for [ I] them, and dealt most tenderly with them, when their faith was yet so weak and young, that they could not well discern it? For how hath he kept many of them from sore falls, holden them from manifold and great afflictions, and not brought many of their sins to light at once, least they should have been discouraged (even as he hath promised to regard their weakness ) whereas otherwise they must needs have been driven to great extremity?

These and many other such like, why hath the Lord done them, but that his children should mark and observe them, to learn experience by them against the times which shall come after? and that they might safely and [ K] boldly promise unto themselves, greater proof of his assistance and fatherly kindness towards them? And why hath he given a good end of their former chastisements when they penitently desire it? even to this end, that their hope may be strengthened for the times that shall come after: As the Apostle speaketh of himself and other godly people; God hath delivered us, doth deliver us: and we trust in him, that yet hereafter he will deliver us. Also [ A] why preserved he them from fearful falls, when they earnestly craved it; or made the way of godliness more easy, then they could have hoped for? but to hearten them on to look more confidently for the like grace and blessing, when they have now received longer proof of God's kindness toward them, and of his keeping promise with them, if they shall seek him in the same dutiful manner that they were wont to do? For the Lord's hand is not shortened that he cannot help, but is nearer to them, as they are better acquainted with him to believe it. So that as men who have found out the way to bring in profit, cannot be dissuaded from it: even so it fareth with these.

[ B] But woeful it is, that where so great benefit and gain might be reaped by so small travail, even by marking God's manner of dealing with his servants: yet that so few should be brought to this wisdom, and persuaded to seek out the best and happiest way, which yet is not hard to them that would gladly find it. For I must speak the truth, and God he knoweth it, that few set themselves about this work to get this experience, when yet they have oft smarted for their foolishness: but for all that they love to lie in it still, more foolish then children, who cannot be made to come nigh the water, when they have once been in peril of drowning: and so they verify the words of Christ, Prov. 1.22. O ye fools, how long will ye love foolishness? Which [ C] is the cause, why not only the most part of hearers are dead and cold practicers: but even many of the teachers, though they do boldly utter that which they have read, yet are faint followers of that which they teach: or conceal much of that which they should deliver, because they find the contrary to be done of themselves, which they see, they should teach others; and would shun the reproach of the proverb; Physician heal thine own disease. But they who turn their thoughts, consideration, wisdom, and study, to this, marking what is the blessed course of life, and how it is attained unto: as they shall declare that they are wise; so shall they be sure to find a singular help to godliness, which they shall never repent of travailing [ D] for.

It followeth in the next place, that we see, how God hath provided no less help for us in company, which because we have much use of, and occasion to be often in it, therefore least we might possibly return out from it worse then we went into it (as the most companies are such as do make men more corrupt then they were before) therefore the Lord hath taught his people how to carry themselves in all their meetings with others, in such wise, as not only they may shun the harm which is easily gotten therein, but also have much help and furtherance thereby to go better forward in Christian duties. But this point is handled at large in the next treatise. [ E] Therefore I refer the reader thither.

CHAP. 10. Of prayer and the parts thereof, thanksgiving and request, whereunto is added confession of sins.

H Auing now made mention of the two first kinds of the private helps, the third followeth, containing the helps which may be used by ones self alone, or with others also: as prayer and reading. Prayer is a calling upon God according to his will: and hath these two parts: thanksgiving, [ G] and request; whereunto is added the confession of sins. Thanksgiuing is that part of prayer, in which, we being comforted by some benefit, which in favor God bestoweth upon us, are drawn to love and praise him, and show forth the fruits thereof. In the which description we see three duties to be required of us, and three motives or persuasions, to draw us to perform them. I will first mention these latter, and then proceed to the duties. The first motive is knowledge and remembrance of some benefit received or promised us. Which may be seen in the thanksgivings of all God's servants; as in David after that he had received the savory and seasonable counsel by Abigail: and in Abraham's [ H] servant, when God had blessed him in his journey to Aram. The same may be said of the leaper, when he saw that he was cleansed, after he had made request for it to Christ. And where there is no knowledge and due consideration of some particular mercy, how can there be any true, and hearty thanksgiving, howsoever in words there be a protestation for fashion sake? as in them who say, we must thank God for all, when yet they consider of nothing that moves them thereto.

The second motive to thanksgiving, is joy and gladness of heart for the benefit which we think of, or call to mind: As appeareth by the psalm, in them which returned out of the captivity, saying; When the Lord brought [ I] again (that is, turned away) the captivity of Zion (his Church) we became like them that dream: then was our mouth filled with laughter, and our tongue with joy. And except we find such sweetenes in God's benefits either already received, or by faith embraced, being promised; the duty of thanks can in no good sort be performed: But that is verified which is commonly spoken, that is, a work is untowardly done which is not cheerfully gone about.

The third thing that should move us to this duty of thanks, is that which is most fit to work the foresaid joy, and that is a persuasion, that the benefit, for which we give thanks, cometh to us from God's fatherly love: [ K] which is a far greater matter to make us glad, then the benefit it self, which is bestowed on us. For if we should fear that it is sent as a snare to entangle us, or to heap hot coals upon our head, and to make our condemnation the more just, small sweetenes should we find therein, but that which would be quenched with that fear, and by an accusing conscience.

As for example, what hearty joy, or sound thanks could that of the [ A] Pharisee be, though in tongue he gave the one, and in countenance shown the other, when he had not this persuasion? But God be thanked, it is not so with his beloved ones: but they knowing that their most loving father hath given them his Christ, which is the greatest, doth much more of favor give them all other things, which are of less account; which both rejoice their hearts, when they remember any of these his blessings, and stirreth them up to a much more hearty performing of this duty.

And as these three former things must be found in us to move us to true thankfulness for our comfort: so to make it effectual three duties are required. First, a continuance of our love to God. Secondly, a desire to set forth [ B] his glory, and in words to profess and confess his goodness. Thirdly, a further proceeding in obedience, and walking worthy his kindness. For how can we choose but love and set our hearts upon him, when we may see the fruits of his favor on every side, whither soever we turn our selves, and the same every morning renewed? Even as the Prophet saith: I love the Lord, because he hath heard my request, and for his great and many mercies, which there he reckoneth up. So that they, whose love is set upon the gift it self, and the benefit; being little affected towards the giver and bestower of it, how wide soever their mouths are open in giving thanks; they are far from the right offering of thanks to God.

[ C] Now if we love the Lord, we cannot but be carried with a fervent desire, that God might be known and believed on by others, that they might come out of darkness: neither can we satisfy our selves in seeking to advance and magnify him. As we may see in David, who being stirred up by the consideration of God's benefits, had this affection in him, thus declaring the same: What shall I render to the Lord, for all his benefits? As if he should say, Oh, that I knew, and could satisfy myself herein. And where this affection and desire is, can it otherwise be, but that by all good opportunities, there should be an expressing, and an acknowledging of this his goodness? Even as the same person setteth himself down to us for an example, I will praise the Lord, [ D] and call upon him with thanksgiving: and elsewhere in the congregation in heart and tongue: and with instruments well tuned and of many kinds.

Now with these before mentioned, if this last property be adjoined, that we walk worthy his kindness, and within holy compass, which is to do the will of our heavenly father, then do we rightly perform this duty of thanksgiving. The which one, if it be wanting from the rest, maketh them all lame and maimed, and as odious to God, as the mortlings and untimely first borne of the beasts, which were offered to him in sacrifice. And how with our thanksgiving reformation of our lives should go, Moses showeth, by setting down the danger of the contrary, saying: When the Lord thy God [ E] hath brought thee into the land, which he sware to thy fathers, Abraham, Isaac and Jacob, to give thee, with great and goodly cities which thou buildedst not: and houses full of all manner of goods, which thou filledst not: and welles digged, which thou diggedst not: vineyards and Olive trees, which thou plantedst not: and when thou hast eaten and art full, beware least thou forget the Lord (in steed of remembering his kindness and bounty) but fear and serve him. So the Psalmist saith: What doest thou taking my word in thy mouth, either in thanks, prayer, or speaking of it, and hatest to be reformed by it? And these are the three duties, necessarily required [ F] to be in true thankfulness.

Thus I have shown what thanksgiving is, and what properties are required in it, to the end it may rightly be performed to God. Now then, if this duty be thus performed of us, in adversity as in prosperity; for so God will have them do, who worship him aright, Job. 27.10. and alone by our selves, as well as in company with others, that so we may be free from hypocrisy in offering it: must it not needs be a singular help, with the rest, unto godliness? I say, when we shall many times from day today, think upon God's loving kindness, how great it is, and hath been towards us, and find sweetness in his benefits, as being persuaded that we have them in God's favor; [ G] when for them, we shall have our hearts enlarged to love the giver, declare his goodness to others with a desire to honor him, and be more ready to our particular duties; when we shall frame our selves in all estates to this thankfulness: is it not a mighty and forcible means to mollify the hard heart, and to hold under the sturdy corruptions of it, so that they may be subject to God, yea even when strong provocations do draw to the contrary?

Then we cannot be ignorant that thankfulness is one help, and that not the least, to the continuance of a godly life: whether we understand it of that solemn thanksgiving, which we adjoin ordinarily to our supplications; or that which now and then we do use in a more brief manner by [ H] any occasion offered. And this of thanksgiving. With this we are to add supplications, which also contain confession of our sin: all which three are indeed but one action generally, but particularly have everyone of them an especial and several use. Therefore it followeth to show, in what sort we should make confession of our sins, and our private requests to God, that they may much more be helps to godliness altogether, when one part, even thanksgiving is so great an help alone.

And first, of confession of sins, as in order it is to be used, next unto thankfulness: and afterwards, of the making or offering up of our requests and suites unto God, and namely, for the remission of sins, with the which, it is [ I] ever to be joined. Now this is an acknowledging of our selves to be guilty, and worthily to have deserved God's wrath, and manifold punishments, for our grievous faults and offenses: and an acknowledging of them also, with a free and humble bewailing of them before the Lord; such as are unknown to us, in a general manner, but those which we do know (according to the nature of them) particularly. And this duty is rightly done and practiced of us: first, when we feel our sins odious, and burdensome to us. Secondly, when we accuse our selves of them to God. Thirdly, when we confess them to him (having examined our life) and that we stand at his mercy deserving to be condemned. And fourthly, when we abase our selves thereby, and so [ K] are meekened, and our pride abated. In all the confessions of the servants of God, all these four are to be found; that I may show it at once, and not stand long about everyone of them. As in David's confession, after that Nathan the Prophet had accused him, saying, thou art the man, even this great offender, he answered, I have sinned: in which one word, he found and shown all things that are required in a true and penitent confession: that is, that he both had [ A] his sin in a detestable execration, accused himself to God of it, confessed that he had justly provoked God against him, and was greatly humbled by it. In the Psalm, if any doubt of this, he may see them particularly described. The same may be said of Daniel his confession in the ninth chapter; and in the Publican's, when he knocking on his breast, and looking down to the ground, as ashamed to look up, said, God be merciful to me a sinner. All these are likewise in the confession of the prodigal son. The first in these words, he came to himself, and entered into consideration of his life past, with himself, whereby he felt his burden so great; that secondly, he cometh and accuseth himself to his father; and thirdly, what he thought of his deserts, [ B] may easily be gathered, when he asked not such mercy, as to be counted a son, but thought it a large favor to have the place of an hired servant: which also doth clearly lay forth his abasement.

What manner of confession therefore we should make ordinarily in our prayers to God, by this may be seen: (if it be otherwise framed, that is, out of our own brain God will reject it) and then shall we not (as many do, to their little comfort) coldly confess our sins in general, nor for fashion, but in particular, and those especially, by which we have most offended God. Now this confession being from time to time oft made unto God, shall not suffer us to go far, and lie long in any sin, but hunt it out, before [ C] it be warm and nestled in us. And when we see every while, in coming to confess our sins, how we have burden enough of our sin, although we sin not willfully; who seeth not, but that we shall be much preserved even by confessing them in this manner that I have set down, from dangerous falls and offenses? So that the very confessing of our sins, which is but one branch of our prayer, is of great force to strengthen us in a godly life.

And as for the objection of them, which say, that the oft coming to perform this duty, will make it common, and without force to kill our sin: I answer them thus: God having promised by this and such other [ D] helps to chain up the vnrulines of our nature, doth grant to his servants (for all the rebellion that remaineth in them) much to prevail against it; so that ordinarily they may find ease by these helps, and a cheerful readiness to the using of them; much more then they, who by custom in earthly matters, find hard things easy.

Thus I having shown how thanksgiving and confession of sin should be used, and being so used, what helps they are to godliness, it remaineth that I speak to the same end, of request making to God: how that ought to be done, that the like fruit may be reaped thereby: Of the which the less shall need to be said, seeing this point is after handled, and [ E] more is written of it, then of the former two. Request is that part of prayer, in which we earnestly power out our suites unto God, in contrition of heart, according to his will, with a comfortable hope that through Christ we shall be heard, and therefore forsaking the sin which might hinder our suite. Wherein briefly note these four things necessary to be joined with this duty whensoever we go about it.

The first is, that we show this contrition of heart, by being pressed with feeling our wants, unworthiness, miserable estate, and manifold necessities, [ F] earnestly desiring to be pardoned and eased, which shall not be found hard, if our confession of sins be hearty, and according to the rules before mentioned: For he can most freely make request to God, who can most heartily accuse and complain of himself. And our praying to God, is but cold and counterfeit, when we be not touched with our own vileness, and so consequently, the better feel our necessities, which we desire to have relieved. But if this be, we shall neither pray in lip-labor, which God abhorreth, nor think our selves too good to wait God's leisure, if at first he grant not our requests, but continue them as he commandeth.

The second is, that we ask of God no other things, then by his word he [ G] alloweth us to pray for, and therefore are agreeable to his will; and such as we have a promise to obtain, and that in such sort, as he hath promised them: and so doing, we shall not pray in vain. Therefore the Apostle saith, this assurance we have of him, that if we ask anything according to his will, he heareth us. Which rule, as it suffereth us not to hunt after our own desire and will: so it is no small benefit, that whatsoever we stand in need of, asking it according to his will, it shall be given us. And who would desire to have that, which our loving and most provident father doth not see good for us? which if it content not some, mark what they get thereby: For they ask, but they obtain not, because they ask amiss: and further, they lose all their labor [ H] in praying, thinking themselves good Christians if their lips be going, when God in the mean season, counteth their supposed devotion to be but much babbling, being done in ignorance of his will. From this second, ariseth the third, that seeing we have so great encouragement, so precious promises of so many and great good things, as God hath bequeathed to us; therefore we should quicken our selves to come in faith and confidence, and oft times and cheerfully to this duty. Even as men do come cheerfully, and with good hope go to their approved neighbors in their necessities to borrow, when they have often promised them to lend. And no marvel it is though there be both seldom praying, and untoward [ I] going about it, where faith is wanting to set them forward, and assurance of obtaining, to bring them on, with comfort. And in great wisdom and love, hath God given us leave to rejoice in making our prayers to him, by this believing, that we shall receive somewhat thereby (according to that which he saith in Saint John: Ask, and ye shall receive, that your joy may be full ) both because we have many things throughout our life, to make us sad and heavy; and also because we are by natural disposition so slow and unwilling to this duty, and distrustful when we offer it. And if we be not so fully resolved of this, for want of experience, that both we ought, and may with cheerfulness come to pray, and with gladness be occupied in it (considering, [ K] he is our most loving and dear father, who cannot forget nor put off kindness toward us) then let the effects of prayer, and the fruits that have been reaped thereby, persuade us of it, which are such, as will easily draw us with delight to use it, though by the flesh, we be as with cords hailed backward. Of the which effects of it, I will briefly set down some, and they are especially three.

[ A] The first is, that by prayer we are made acquainted (a great word to speak) yea and in a sort familiar with God, and know his mind and will, and how he is affected to us, being admitted to speak to him. The second is, that it giveth life to God's graces in us, which before lay in us half dead; as faith, hope, care of duty, until by the bellows of prayer they be revived in us: for we are dull, forgetful, unprofitable, faint in hope, and our comfort dimmed ofttimes; when yet in, and after prayer, we are well refreshed again, even as the fire is quickened by blowing: as in that worthy example of Queen Ester is to be seen; who being timorous (as we may gather) before prayers made to God, was mightily encouraged and strengthened [ B] after prayer, in a most weighty matter. The third effect of prayer is, that it reacheth out to us in our greatest need, the good things and gifts of God which our souls desire; as it is written: Ask, and it shall be given you: yea such things, as we thought sometime had not been to be looked for: joy in heaviness, light in darkness, and hope for despair, as by the song of Anna 1. Sam. 2.1.2. after her effectual prayer, 1. Sam. 1.10. But I will end with fourth and last property of prayer; that when we pray we bring not with us the sins, which will turn away the ears of the Lord from hearing us. And these sins are any which be not repented of, but lien in, or nourished in us, secretly at the least, and not renounced: This Solomon confirmeth in these [ C] few words when he saith, Who so turneth away his ear from hearing the law, (and so any part of it, being of like and equal authority) even his prayer shall be abhominable. And David agreeth with him saying, even as he poured out his requests unto God, if there be any wickedness in my hands (for all my prayer) shall that excuse me, shalt not thou, O Lord, find it not? But when our requests shall be made to God with these properties (for in such manner doth God require them to be offered unto him) the Christian who observeth them, shall reap no small fruit thereby: whether he entreat for remission of his sins, or for any good thing whereof he standeth in need, or against any calamity or burden, wherewith he shall be distressed; yea he shall thereby [ D] prevail with God for others, as for himself: and what encouragement think we doth this add to a godly life?

But when all these three parts of God's worship now spoken of, shall reverently and humbly be adjoined together, I mean thanksgiving, confession of sins, and request (which ordinarily in our prayers ought to go one with the other) how much more gainful (think we) are they to the poor Christian soul? especially seeing by confession of sins, he acknowledgeth himself a guilty person, and debtor to God, that so he may be the slower to run further in debt with him. By making his suites, he declareth, that he is a beggar, and standeth in need of all things, as having nothing [ E] of his own (if he know himself well) but sin and filthiness, Revel. 3.17. and by giving thanks he confesseth, that whatsoever he hath, or enjoyeth, he receiveth it of God. All of them make him to see himself infinitely indebted unto the Lord: his pride to be abated: his heart stirred up to seek unto him, and enlarged to love and obey him. And if he be fallen, this prayer of faith will raise him up: if he be heavy, this will comfort him: if he be dull, this will quicken him. Oh, who can reckon up the infinite and marvelous commodities that come of prayer, if it be accompanied of the forementioned [ F] properties?

Therefore I conclude, that seeing it is a present remedy to the oppressed heart, a preserver of the godly mind, a giver of strength to the weak, an especial means to make a man fit to live in every estate, wherein God hath set him, &c. I conclude (I say) that it is a strong and mighty help to the godly life. For pray well, and live well, and keep thyself in case fit to perform this duty, as thou hast been directed, and thou shalt not need to fear in thy life, any great annoyance. But how this, with some other of the helps, are to be brought into use every day, that the fruit of it may be more certain, shall be set down in the next treatise of the daily direction, which [ G] is the place fit for it.

CHAP. 11. Of reading.

T He next help to godliness is reading (as oft as may be) the Scriptures and approved good authors. The which exercise and duty, that the Christian, whom I go about to inform, may find it an help to the furthering of him [ H] in godliness together with the other, some direction I will give him about the same. And first, seeing it is to be used, and that as oft of everyone, as conveniently maybe, this is one caution, that it be not neglected: and the book of God laid aside, and covered with cobwebbes, or not so much as in our houses at all. For let the best know this, that if they use not reading, they shall find much more incumbrance in their life, vnsauourines, unquietness, vnfruitfulnes, and vncheerefulnes, with other such, yea though they use other helps.

And secondly the same in effect I say of them which read seldom, even when they must needs, for fear or shame. Both these faults are too commonly [ I] committed even of Christians: and that because some of them for following the world one way or other, can find no leisure thereunto: othersome taking their full scope in play, and pleasures, cannot attend to such sad matters, whiles the other are so welcome to them. Others through idleness, sloth and swarms of vain cogitations or dangerous lusts carrying them, or through gross ignorance, needles, and idle talk, neglect so good a work, and necessary duty: whereas, if they had learned to make conscience of this duty, they might shake off much of noysomnes, by watching their opportunities, whereby they should not need to fear, but that their labor therein, should be plentifully rewarded. [ K]

Thirdly, seeing books, which are fit for the building of them up in godliness, must be read of them, therefore they must not bestow their time in reading filthy, lewd and wanton books, no nor needles and unprofitable books, the reading of many such being but wearisome to the flesh, and vanity: much less superstitious pamphlets, and Machiuels blasphemies (which it is a shame should be suffered to come into men's hands) nor the subtle devises [ A] and deceitful dreams and errors of the Church of Rome, except they be able for their sound judgment to discern them, that so they may be the better able to detest, and give others warning of them.

But the books which are to be read, are the holy canonical scriptures, and other sound and godly authors, as I have said. Wherein this as a fourth rule is to be observed, that in the reading of the Scriptures, they read not here and there a chapter (except upon some good occasion) but the bible in order throughout, and so, as oft as they can; that so by little and little they may be acquainted with the histories, and the whole course of the scriptures (having before the grounds of Christian religion laid) and [ B] so may have the more comfortable and liberal use of them.

And in reading of other good books, they are to be counseled rather to read someone or two well penned, either of the whole Christian religion, or any particular argument, & matter, and them often, rather then a leaf of one and a chapter of another, as idle readers use to do for novelties sake. Often, I say, because a good book is of the most part of Christians little seen into, at once or twice reading over, much less the use of the doctrine of it reaped and enjoyed of dull heads, slippery memories, and weak practicers, such as it is too well known, that the most Christians are. And therefore the most not having leisure to read many books, shall find most profit by diligent [ C] going over of the same often, making their choice of the best and necessariest, by the help of their faithful teachers.

Now as concerning the manner of reading; it must be with an hearty good will to learn and profit thereby, desiring God to prepare us with reverence: to lighten our understandings, that we may conceive that which we read, and settling our selves for the time of our reading to be attentive, and [ 1] so to abandon the wandering of the heart, as much as may be: the which will [ 2] be the easilier done in reading, if it be well watched over (as hath been said before) in our course of living. Also it is duly to be regarded, that we [ 3] apply that which we read, wisely to our selves (seeing all that is contained [ D] in the Scriptures, is written for our instruction and comfort ) as persuading our selves that all precepts of duty and good life, are set down to direct us (not others only) to the practice of the same: that all sin is forbidden us, and that all the general promises which we read to be made to the Church, are to be believed of us, whether they appertain to this present life, or to the life to come; and the comforts that accompany them.

Likewise, that all exhortations and admonitions quicken and stir us up from coldness, deadness, and drousines: and all reprehensions to check us for faults escaped: and all threats to fear our boldness, and appale our security, which is too easily and readily kindled in us, that so we may make that use of them, which the Apostle requireth when he saith, that all Scripture is given by inspiration of God, and is profitable to teach, convince, to correct, and instruct in righteousness: and thereof in matters as well concerning God as men; and amongst men, all particular kinds: and therefore Prince and subject, noble and base, men and women: and more particularly in families, husbands and wives; parents and children, masters and servants. Thus to read, that thereby we may be made fit unto every good work, and to glorify God thereby, [ F] is undoubtedly to make our reading, as it is appointed of God an especial help and means to grow forward in a godly life: and therefore we are commanded to search the Scriptures: and (with the godly people of Berea) to compare our hearings, and our readings of them together. For reading is much commended to be one of the three duties that make us happy, the Apostle saying thus: Blessed is he that heareth, and readeth, and keepeth the contents of this book.

But this one thing I cannot omit, that the benefit and comfort of this exercise of reading being so great, and the substance of the Scriptures being so brought to light as it is, and such variety of good books being granted us of [ G] God; that yet, even such as look after eternal life delight so little in them. I speak not of the profane and unruly, whom nothing will move to read, no nor so much as to hear Sermons, till God make them see how they have deceived themselves. But I am sure, it is one special cause, why heart is taken from many learned and godly men to set out any new works in print, seeing the professors of the Gospel do bestow so little labor and time in reading of those which are extant already.

And herein these two things, I think meet to add, in regard of some Christians; that such as have not the gift of reading, may endeavor to follow the foresaid rules, by using the help of others: exhorting all by their loss [ H] and discommoditie to have reading in greater reckoning, then it is with most at this day. The second is, that besides the former rules, such as have better helps of understanding, memory and leisure, do, besides their public hearing, note their doubts, and as they shall have opportunity, seek resolution of them, at their learned pastors hands, or of some others: and mark the coherence of the Scripture, how it hangeth together: and the agreement that one place hath with another, that thereby that which seemeth dark in one, is made easy in another. This shall suffice to have said, for making some better use of reading, then commonly men do. And though there are other things besides these, which the learneder may take profit by: yet they being [ I] more out of the reach of the greatest number of Christians, they do not so nearly nor necessarily concern them. And it must be remembered, that I propround not to say, as much as may be gathered together about reading, but how it may be profitably used to help the Christian to be fruitful in a godly life. And that which I have said, is available thereunto.

For he that shall consider, how many ways the conscience is appeased, the judgment enlightened and enlarged, the heart persuaded, the memory relieved, the affections moved; and in a word, the whole man drawn by that which he may read, shall not need to doubt how great the benefit of reading, together with the other helps, is. And that it being used as oft as possibly [ K] it may, in such manner as hath been prescribed, and so many good things drunk in and received of us, as we shall meet with in our reading; who doubteth but it shall be a singular help and furtherance with the rest, to a godly and Christian life? For a mind well seasoned before, shall be undoubtedly better seasoned and refreshed, when it shall usually and oft drink of the water of life, out of the sweet fountain of God's word by reading. And of [ A] the help of reading: and so of all the ordinary means both public and private, whereby a true Christian continueth a godly life, and groweth to further ripeness and perfection therein, thus much be said.

CHAP. 12. Of the extraordinary helps.

N Ow follow the extraordinary helps, which are not commonly nor daily in use, but sometime, and that according [ B] to the extraordinary occasions which the Lord offereth. And these are especially two: first, solemn thanksgiving: and secondly, fasting, with prayer more then usual adjoined. The first is when in some rare and unlooked for deliverance out of desperate danger, we do by the commandment of God, and examples of the godly before us, in a most fervent manner, yield praise to God for the same, and rejoice heartily in the remembrance and consideration of it, tying our selves (as it were) in a renewing of our holy covenant, more firmly to the Lord, and testify both these by signs of unfeigned good will to our brethren.

[ C] All which are to be seen most clearly and lively in that famous example of Hester and Mardocheus, that I mention no other, for brevity sake: who being with the rest of God's people in those countries, marked out, and as sheep appointed, by Haman's subtlety and cruel malice, to be slain; did yet by prayer and fasting obtain deliverance, when to man's judgment, all hope was past: and not that only, but also their hearts desire against their adversaries, with great favor of the King (whom God had made of an heavy enemy a mighty friend) and much wealth and prosperity: whereupon they caused a day and time to be appointed, in the which the Lord might be praised; and they might express their rejoicing, and send portions one to another, [ D] to testify their love unto them.

And this is that solemn thanksgiving, which I call one of the extraordinary helps to set us forward in godliness: which of all God's people by the like occasion is to be offered up to God, differing (as ye see) apparently from this duty daily performed, as in fervency of the spirit; so in other solemnities: beside a longer time of continuing the same. This duty (when the occasion of it, belonging to a whole Church, is publicly performed) ought to be accompanied with the preaching of the word, to quicken the assembly to the more lively professing of their thankfulness, accordingly as their solemn feasts under the law, were with an holy convocation. And if the cause [ E] of this extraordinary help be private concerning someone person alone, or a family, or some few, then it is to be offered in private of them (whom this great benefit concerneth) with Psalms, and praisings of his name, speaking of his works, and reading Scriptures tending to that end: as Psal. 105. 106.107.

And because I find one place very fit for this purpose, which teacheth a most right manner of the practice of this duty, whether we shall be occasioned publicly or privately to do the same, I thought it very expedient here [ F] to put in the same: which manner of praising God was appointed by the man of God, David, at the setting up of the Ark of God in the tabernacle. Some of the words are these: Praise the Lord, and call upon his name; declare his works among the people: sing unto him, sing praise unto him, talk of all his wonderful works: Rejoice in his holy name: let the hearts of them that seek the Lord, rejoice. And this of solemn thanksgiving.

The other extraordinary help is fasting, joined with most fervent prayer. And this is a most earnest profession of deep humbling our selves, in abstinence with confession of sins and supplications (for the greatest part of the day at the least) to God, to turn away some sore calamity from [ G] us, or for obtaining of some especial blessing. This description in few words I will lay open for their cause, who perhaps have not read nor heard much of this exercise of fasting, neither have books at hand to help them [ 1] to the right use of it: I say we must be deeply humbled, and make earnest profession of it, more then in the ordinary abasing of our selves. For though as oft as we do pray, and confess our sins, we ought to do them heartily, and deeply: yet neither in the like continuance of time, nor in the same measure of fervency can they always be, as at and in this exercise, they ought to be.

[ 2] Secondly I add, that with this; abstinencie must be adjoined: I mean [ H] thereby, that we must deprive our selves herein of the lawful pleasures and liberties of this life, as meats, drinks (more then for necessity) costly apparel, earthly dealings (which yet at other times are free for us, to enjoy) thereby declaring, that we have by our sins made our selves unworthy of them. [ 3] And thirdly, in that I say it must be done the most part of the day, that is, to the end that by this long time of our humiliation and abasement, our hearts may be more cast down, and thoroughly touched with our distressed estate, [ 4] then in a shorter time they are like to be. Fourthly, supplications, which contain our suites and confession of sins, are added, to teach us, that the chief [ 5] part of this exercise consisteth therein. Fifthly, in that this is done for the removing [ I] of some great calamity, that is to be understood, either of some sore affliction outwardly hanging over us, or the whole Church, or already upon us; or for some grievous sin committed, or long lien in of us. The which when weaker means remove not from us, these are enjoined us of the Lord, to deliver us from them, wholly or in part, or else to stay us, that we may rest our selves on God, that his grace shall be sufficient for us.

And here we must know, that to be required, which I said to be in thanks, whether private or public, that to enable us to this duty the rather, we must in the one, use the benefit of sermons, and fit scriptures to stir us up hereunto, and in the other to meditate of the like scriptures privately, for the well [ K] carrying of our selves through that so weighty a business: but in both, let this be regarded, that we take them not in hand, except we come in true and unfeigned repentance, which as surely, as we bring thither: so sure we may be, that God will be with us there, and hear us, which will make the whole action more savory, and the end of it to be with comfort, which is the right manner of taking it in hand. Now therefore the nature and quality of this [ A] exercise being in some sort laid out unto us, as the former was, if we duly weigh the force and use of them both in their proper kind, namely, how the one raiseth us to a joyful recording of God's wonderful kindness: the other bringeth us love, for our own vileness, more especially remembered: both of them do exceedingly draw our hearts in more love and obedience to God, who can deny, that they both, in the time, wherein they are to be used even as a long time after, are most effectual means to set us forward in the godly life?

To say more of the means and helps, I have not thought it expedient. Therefore to end this whole treatise of the helps, these few cautions I would [ B] wish to be had of thee, the diligent reader, (to the end thou mayest have the right use of them) namely to understand them well, and consider thoroughly of them, and of the commodity, which they may bring: and so with a quiet and meek heart set upon them, in that manner that thou hast them set down unto thee: And encourage thyself hereunto by this reason, that seeing someone of them hath so great force, to the well framing of the heart and life (each in his kind) then all of them together, being so used, must needs bring a more large and liberal blessing that way. But as they are precious and have an excellent end, so hold still that account and estimation of them, and use them with all high reverence, as frailty will permit, and not for fashion [ C] (as the counsel of flesh will be) to make the best things vile and common in a short time. Neither give place to weariness and slackness in using of them, either in the first entrance, or after longer continuance: yet if by unawares, or any other way, these faults escape, be diligent and ready to espy them, and hide them not, but checking thy corrupt heart, confess it to the Lord in secret, and he will hear thee and forgive thee; and then set upon the use of the forementioned helps, freshly and savorly again as thou diddest before.

There remaineth only this, at what time, so far as we may know it, we should use them, and which of them should be used every day: and which, [ D] otherwise; which is a point most needful to be known. But this requiring another place, cannot conveniently be done here, but shall follow in the next treatise of the daily direction.

CHAP. 1. Of the sum, order, and parts of this treatise.

N Ow that I have shown who is a true believer, and [ H] next, described the godly life, in the second part of this book; and have set down last of all, the helps and means by which a Christian groweth in the same: it might seem that any servant of God having these three before him, should need no other direction to help to the practicing of this godly life, but might easily do the same. And so should I think (having been once of that mind) but that I have perceived by diligent marking and experience, that it is seldom seen and hardly found so. Generally (I confess) it is obtained: but particularly it is with them, as with the surgion, [ I] who having learned what is a good medicine for a dangerous sore, can lay it to; but having not particular skill how to prepare the sore, how to diet the party, and when and how to apply the medicine, doth long keep him at one stay, or sometime better, sometime worse, but healeth him not; neither doth by degrees bring it to any good estate: so the Christian who hath only some knowledge how and by what means he must grow in godliness, and resist the devil, and overcome his sin, shall find it hard and awke in particulars, and on one day as well as another to do it with peace, except he have full resolution as well as knowledge and skill how, to use and apply the means every day to the diligent observing of his ways, [ K] both at home and abroad, that he may have the testimony of a good conscience, and rejoicing thereby.

And this is it, which I mean in this treatise, to acquaint the reader with, namely, that the godly life, which is to be continued by the many helps before set down, is neither left to men sometime to be practiced, and at other times may be neglected, nor generally (which is far off from God's meaning [ A] and will) but particularly in all their actions, and every day, and throughout the day, to be looked unto and regarded. This is my meaning, and that which I aim at in this present treatise: which is thought of many to be too strict a tying of men to duty, who are so given to seek carnal liberty: and it is counted strange that they should be holden within bounds every day and hour, who are not wont to call themselves to any great account through the whole week or more: who if they be reproved never so justly once in a year; for it is to be feared, that few reproofs are used (to such a point the world is come) they count them nice and too holy which rebuke them, they are so little used to it: Will they not (think we) strain hard to cast off this [ B] yoke of watching and observing their lives, and (as they shall see cause) to find fault with themselves throughout every day?

I have had experience how hardly such have been able to hear a kind and friendly rebuke for foolish jesting, swearing, unseemly talking, &c. but they have counted it preciseness: there is no doubt, but they will impatiently bear it, to have their whole bad course controlled and brought within compass. It is out of question therefore (I say) that both such as I have here spoken of, and many better then they, and which have the Christian life in more reverence, then many such, having given themselves much liberty in their lives, will think it strange that every day care should be had over their [ C] hearts and ways. But why think they so; but for that partly through ignorance and security, and partly through custom in both, they have long been estranged and held back from it, and so are unacquainted with it? Also they see few examples to lead them to it. Among whom, yet (God be blessed) there are some, yea numbers, I am well assured, who if they knew better, would embrace it.

Such therefore, as are ready to cast any mists of fleshly objections before the eyes of the simple, and most of all to put out their own light, that thereby they may be hindered from seeing the pathway of this Christian direction, to the end they may not walk in it, I exhort to hear me patiently: To whom, as to all other who shall regard it, I offer a clearer knowledge of the [ D] will of God, which hath long been smothered by the bold contempt of some, and a safer way to their own happiness, then is commonly found of the most Christians, that is, that as I said, they must every day look to their ways and lives, and settle themselves constantly therein, and not think they do well till they do so, but hold it for a great offense to God and a bold tempting of him (howsoever they offer him some manner of service:) and therefore shall pay dear for it, when they dare let any one day in the week pass by them without good regard had of pleasing God.

This was the principal end of my writing, even to help to bring the [ E] Christian life into practice, and consequently into price and estimation with professors; yea with some good persons and people, more then it is. For though in word many profess themselves followers of Christ, and that they ought so to do; yet with their deeds they deny him, and the power of godliness also. And likewise though the Christian life be in some account with others, yet it cometh to pass, that it is not in chiefest reckoning with them above other things, without the which it is never practiced to any purpose. Which is one great cause, why both many weak Christians are not better then they [ F] be, and why the bad and unreformed persons please themselves in their ignorance and loose estate, and make so slow haste (as they do) to amend and be changed.

For they see in many hot professors, that there is no even and constant course kept in the practice of godliness one time as well as another, and in one thing as in another. Generally we say all (as I set down before) we must live godly: but in particular the godly life is seldom and hardly found, even amongst those who say so. And as for any certain time when this should be practiced (as no time should be free from some part of it) though we affirm that it should be so to the end of our life, it is so little considered, that it [ G] is most clear that sundry even good men do shine but dimmely, & are too often times, yea and too grossly, out of the way. And as there are many which do not honor God by a good conversation (as they know they might) if they would bend themselves to it (for this point of wisdom is easy to him that would understand, Pro. 8.9) so a great number (who gladly would) cannot tell how to go about it.

For many a one may approve of a Christian life, and give good precepts to another, finding them in the word, which he never followed nor practiced in his own life. And thus, whiles it is not found nor seen by experience, what is the beauty, fruit, and comfort of this Christian life, but amongst [ H] few, and they for the most part not of credit with the men of the world, to persuade that which they know, it lieth dead in a manner: and so God's exceeding kindness in appointing us such an happy and sweet way to his kingdom, is not only not enjoyed, but of the most counted wearisome and tedious. I say more, it is vile and in no reckoning nor account with many, without which they forgo a great part of their happiness. It is not missed among men, nor asked after, though it be the best of all other.

It might worthily grieve him who knoweth the gain, beauty, sweetness, and honor of it, to see so many hunt after all these, where they cannot be come by; and if they be attained, yet as a flower they soon fade and are [ I] gone: and to bestow no labor for them, where they may all be had, and constantly kept and enjoyed. And whereas it is granted, that one day in the godly life is better then a thousand elsewhere: yet what courtesy is amongst men who should begin to make proof of it? and what holding back is there, least they should do too much? And therefore that this Christian life may be brought into some more estimation and reckoning with men, then for a long time it hath been with the most, I have taken some little pain to unfold and lay out this happy estate, and to teach a more sound use of it, then the most that profess, have acquaintance with, by showing how it is to be made an every days work, and to be brought into daily practice, that so the [ K] whole being seen in her parts, everything in it may be better perceived and discerned, with the manifold privileges and benefits thereof; as a great house, when the several rooms of it, are with their furniture particularly viewed, and not confusedly beheld.

For by the faithful observing of our lives through the day, and taking heed thereto by the help of such rules, as God layeth out to us in his word, [ A] we shall see our selves carried through the diverse and manifold actions of the day, safely and peaceably; seeing the following of a well ordered course bringeth greatest peace and safety: and thereby we shall learn what to avoid, and what to embrace, and that with such ease and freedom from unquietness and danger, that we shall say, we never saw the fruit of godliness so sweet and great, nor the true serving of God (though to the flesh a yoke, as it is meet it should be) so easy, safe, and comfortable. And thus having declared what I intend and propound in this treatise, with some reason thereof, I will show how I mean to handle this point.

First therefore I will by good proof declare, that the believer and true [ B] Christian must have direction for his life every day, and that God's word doth lay it out to him, and leaveth it not to himself, to serve God by the [ 1] great, nor the gross, as we use to speak.

Secondly, I will show what this direction is, and what are the parts thereof. [ 2]

Thirdly, I will help him against all thoughts of counting it too tedious, [ 3] by showing how much to be desired it is, yea profitable, and comfortable.

And fourthly, I will add an enlargement of the direction and parts thereof, [ 4] more briefly handled in the second point of this treatise. But I will say no more of the daily directing of a Christian in general at this time, nor of [ C] the fruit and comfort that it bringeth, nor in the commendation of it: it shall speak for it self, what benefit the faithful practice of it doth bring to everyone, as he shall endeavor to perform this duty carefully; and for that I have appointed in the third part of this treatise to speak more particularly of the benefit of it.

CHAP. 2. Of the first reason, why there ought to be a daily direction to guide the believer.

T Herefore to come to the first point, because it is like it will be denied to be necessary, by many, whose practice little savoreth of it, I will set down some reasons to prove the necessity of it, namely, that we ought to bring the godly life into every days practice: and that not at adventure, as every man thinks best, before he have learned how to go about it, but to be directed therein by some certain rules in the word of God, without which, he shall fail exceedingly, whosoever he be. These I will set down, both to take away all scruple and doubt from the weak [ E] Christian, that I go about to draw him after any novelty, whereof God is not author (though I fear it is somewhat too new to most men:) and to set before the eyes of the careless and profane, how far they are off from that which they think they have: and I hope to them that have well begun already, it shall not be unprofitable, though I know that the urging of this (that it must be looked to every day) will be so unsavory to many (with whom little godliness will serve) that the devil will open the mouths of such, to disgrace and discredit (as much as lieth in them) whatsoever is [ F] more then they are willing to follow, till they most disgrace themselves among those who are godly indeed.

And first to show, that God's word doth direct the Christian believer, how he should live every day (and therefore that it is to be known and practiced) all that list, may easily see, by that which the Apostle Saint Peter writeth, namely, that we (who call God father) should pass the whole time of our dwelling here in fear: and that we should spend as much time as remaineth of our life, not after the lust of men, but after the will of God. Now therefore if we be commanded to live in the fear of God and according to his will, the whole time of our dwelling here, unto our end; then are we commanded to do this [ G] every part of this whole time; and consequently every day, and throughout the day, as we may attain to it: Whereunto belongeth that which is written to the Hebrews 3.12. Take heed that there be not at any time, in any of you an evil heart, therefore not any day.

To the which most lively agreeth that which we read in the song of Zacharias the father of John the Baptist, Luke 1.74.75. who testifieth that, God had sworn that he would grant unto us, that we being delivered out of the hands of our enemies might serve him in holiness and righteousness before him all our days without fear. By all which it followeth, that we should cal in our hearts and affections from carrying us disordredly, and against duty every day; and in one day as [ H] well as another to consecrate our selves to God, and according to our knowledge to walk with him, whatsoever our works, dealings, or business be, that therein we may keep our peace with him, and declare that we fear and honor him thereby: which is it, that I contend for, and seek to draw God's people unto, and would think I had obtained a great matter at their hands, if we agreed and consented herein.

For it is too manifest, that this is far off from the very persuasion of many, who are yet to be hoped well of, and yet rest in this, that so as the sabbath be passed in religious exercises, it is not so great a matter, if the other days be parted betwixt God and them: I mean, they look not to be called to [ I] so narrow a reckoning, as to see their words and works, especially the thoughts of their hearts, to be framed after the will of God. Nay the Sabbath it self is far enough off from being had in due regard, even of the most which go for Christians, but is spent idly and unprofitably, if not in worldliness or vanity, especially a great part of it, even almost as much of it, as is free from public exercises; and yet I would even that part of the day were not justly to be complained of, that men did present themselves reverently before the Lord to their profit when they come together, 1. Cor. 11.17. But what may then be looked for of such upon other days?

It is too manifest, that it is not so much as settled in the judgment of many [ K] which are of the forwarder sort, that every day our greatest care should be, how God is pleased and served in it, and that it ought to be our chiefest work: and yet where men think so; how many make conscience of it, or show, that they dare do no other but hold fast and nourish their good desires to serve God, day by day, one day as another; so that there might be felt and found some agreeablenes betwixt every days service, the one and other, [ A] except it be to make them all alike in security? For then there should not be in many, that profess with the best, such bold taking of liberty, on some days to be secure and licentious; and others, who bear show above many, should not have so many apparent and foul blemishes, and yet mixed with sundry good actions (which jar witnesseth, that no even nor constant course is sought after of them) that I say nothing of their many secret wounds of conscience. All these and such like patterns in Christians (as they are hoped to be) do prove, that few are acquainted with this, to look to be guided in the whole course of their lives by the word of God, one day as well as another: and therefore that they go astray dangerously, seeing [ B] God's word directeth us how to live every day.

CHAP. 3. Of the second reason, of a daily direction consisting of two branches.

B Vt let us proceed to other reasons: Therefore, for further proof thereof, I say, that seeing it is commanded us in the scriptures that we keep a certain course in serving God, and walk in a certain and plain beaten way, namely, after the word; and the [ C] same course is commanded there also, to be daily and every day: it followeth therefore, that the Christian life is a certain, daily, and every days directing of us in our way, and not an uncertain, general, and confused living according to knowledge when we think good. By a certain direction I mean, not that the self same particular actions and duties should be every day, but yet all evil avoided every day, and such good done as in our calling and life shall be occasioned.

And seeing it is so, if we dispence with our selves to lay aside this care any day (as though it were allowable before God, and lawful for us so to do) even that liberty taking is our sin, and that intermitting of duty any [ D] such day is a breaking off of our course, and a going out of the way, even into cross paths and by-ways; wherein the least danger, is to return back again: Which if it were but the loss of one days journey (especially when we go about any matter of weight) would be no small grief, especially, when our business is weighty and requireth speed; and therefore much more in this Christian course, being the high way to heaven, from whence when we have strayed willingly, we cannot easily come into the way again, but rather go further to our exceeding hurt and danger. This with much inconvenience besides, will follow, if the word of God requiring a daily walking with him after such rules as he giveth us, we notwithstanding [ E] shall not regard them, but walk at randon; and some day frame our selves thereunto, and some day not at all: or one day keep compass, and another day none: or be well occupied in some part of it; and in the other, do what we list.

But for proof of both points of this reason somewhat is to be said, that so weighty a matter, and so hardly persuaded to many (namely, that every day we are to follow some certain direction for the well ordering of our lives througout the same) may not depend upon my bare report and credit. [ F]

For the first point therefore, that a Christian must be directed in his whole life, and therefore may not be left to his own discretion and government, that which is written in the Psalm doth clearly prove it: when a question was put forth by David the man of God in the person of a young man (who of all other is hardliest kept in order) for the edifying of the whole Church, saying: By what means may a young man, who hath had his sins pardoned, cleanse his ways afterward, that so he may be blessed? He answereth the question himself, thus: Even by taking heed thereto according to thy word, O God. And as he taught this in doctrine, so he brought his own [ G] example in the seven verses following, to show that he sought to prove himself happy the same way. And this all will grant, that God's word must be our guide: in general terms this will be affirmed of the most, but what is this which they say?

For they object through the ignorance that is in them, and other infirmities carrying them, as a whirlwind, that they are not to be urged to follow this word of God so particularly; for it distracteth them sore, but every man in the state he is in (they say) is to carry himself, as he thinks good in his common actions and business: they hope men be no children, to be appointed what they should do: when yet, God ceaseth not to sound this [ H] in our ears continually, 1. Cor. 10. Whether we eat or drink, &c. So that I may well answer them that God hath not only left his Scriptures among us, to the end we should in such a loose manner look after them, and fall into gross errors for not knowing them, and so become nothing the better for them: but he hath taught us to draw (as it were) a copy, and a certain platform for our lives out of the same, the poor, the rich; the old, the young; the married and the unmarried: all are (I say) to draw out of them, direction for their use.

And what other thing is contained in the words of the Prophet? for in saying that we must take heed to our ways, that is, our course of life and the [ I] actions thereof, doth he except any one more then another? So that it is manifest both by the doctrine of the word of God, as also by the examples thereof, that not only there ought to be a general guiding of God's people by the word, but also a particular trying of their ways thereby, and that this ought to be as a trade to be followed in one point as in another, according to the knowledge of everyone, and therefore to be made an ordinary course, to seek to have direction in all things. So that in the more actions of our lives, that we are ignorant and to seek, whether we do them lawfully or no; the more we must see our debt to God, and find fault with our selves, that we may see the greater need to sue for pardon, which few [ K] do see. And therefore are the particular duties set down almost in every epistle, both which all Christians ought to perform, and the contrary sins, that they may see according to the occasions offered, how to employ themselves: and also more specially of men and women; old and young; rich and poor; masters and servants; both inward affections, and external actions: all which, to what end serve they, or why should they have been [ A] set down, but to teach this, that men must tie themselves shorter, and deny many noisome liberties, which now they take and run after: and also to teach, that every part of a Christians life requireth direction, that he must shun that which is natural (I mean his own) and be guided by that which is spiritual, namely, by the word of God.

And therefore it is not to be counted as a common sin, but as the head of many sins, that (as though the Scriptures were among us but for fashion, or for the deciding of some rare and hard doubts, and controversies in religion, which is but one use of them) the most think themselves by their natural wit and skill, able to direct their ways: which opinion with their practice, [ B] what doth it differ from that which is written of the Heathen Gentiles? God in times past suffered all nations to walk in their own ways, Act. 14.16. And this be said for the proof of the first part of this former reason: namely, that all their actions must be squared after the rule of God's word, throughout their life.

The second part of this reason, namely, that it ought to be daily and every day, and so through the day, the saying of the Lord doth clearly prove: Blessed is the man that feareth always. And again, 1. Cor. 10.31. Whether ye eat or drink, or whatsoever ye do else, do all to the glory of God. And to Joshua, 1.8. Thou shalt meditate and exercise thy mind in this book of the law day and night: as if he [ C] should say, early and late, all times of the day, that his heart being well seasoned with the sweet savor of knowledge, his tongue might utter the same, and he might be exercised by the help thereof, in the manifold actions of his life. S. Paul also when he writeth of the widow that should be chosen to look to the poor, describeth her by this one note, whereby a good Christian is discerned amongst men, namely, if she have been daily given to every good work.

And he whom it may well beseem us to follow, did not only make it his daily trade to be directed by the doctrine of God's word, but even through the day did the same, dividing (as it were) the day into one good [ D] doing or other, for these are his words: Oh Lord, what a love have I to thy law? all the day long is my meditation in it, that is, I am musing still how I may please thee, whatsoever my actions are, which I go about; Again, Every day will I praise thee: Even so (if it may be) let us be doing good, and that in an holy and right manner every day, and when we cannot; yet let us avoid and shun evil. But if thou wilt do neither, nor endeavor after the same constantly from day today, then renounce God's word, and do what thou lustest.

And why should not men's hearts be daily given to the Lord, who is most worthy of them? what have we to do in the day more necessary, as it shall appear one day to all, who now will take no knowledge of it? Weigh what I [ E] say, and the Lord give thee understanding, that in thy heart and life thou mayest every day serve him: doth the holy Ghost, Prov. 4.23. and 25.25. when he saith, Keep thy heart with all diligence ; and again, let it be in the fear of the Lord continually, doth he (I say) mean any certain time, or one day, and not every day? so when rules for praying are given, are they not to direct us in all our prayers forever? If thou sayest, why is this then so strange to men? I say, first naturally men desire to satisfy God with a little, and soon to have done with him, and few will weigh particularly and daily, what they ought to be, [ F] and how to walk one day, as well as another, but are content to go the easiest way to work (as they think) and slubber up their sins: and are therefore never long confident in, nor bold with God, as they might be, and as some others also of his dear children be, and they themselves also perhaps sometime have been. Whereas if it were the matter which is in account with them, who doubteth but that it would be daily looked to.

Again, if ye say, why are we troubled with these novelties now, more then in times past? I say, men are content to have such things to be novelties unto them, with which they desire not to be acquainted: for else, these are not novelties in the Scriptures, and that is seen, seeing there are diverse, [ G] who, as they have learned it to be the will of God, that all good duties, as they may, should every day be practiced: so they do carefully and conscionably prune off that behavior in the day, which could not well be thought upon and remembered at the evening, without an vnwelcomed wound and accusation. For what can less be gathered out of the Scriptures before alleged, then that Christians should be daily given to every good work, that is, to aim thereat, though when they have done all, they may find themselves to be much behind hand, and unprofitable servants?

And what meaning else hath this Scripture? Herein I exercise and occupy myself, that I may have a good conscience both before God and men always, that is, [ H] (I take it) one time as well as another: and therefore much more one day as well as another, seeing it reacheth further, that is, even to one part of the day as well as the other. The which if it can be done, except a man do tie himself to take heed to one, as well as to another, I know not what to make of it. And if he had meant herein, but a general looking to his conscience, he could as easily have said and left out the words ( before God and men ) which include both inward and outward actions: likewise, the word ( always ) and to have restrained it to sometimes. The like saying is in another chapter: To the which thing hoped for, or to the which promise made to our fathers, our twelve tribes serving God day and night always, do trust to come. He saith not barely [ I] that they served God (which all will grant ought to be) but that they looked to it, day and night, even early and late, yea and always, that is to say, constantly, and with continuance.

And as these and such like Scriptures do prove that a godly life should be always and every day: so in other places of the word, the same thing is set down in another manner, as by that in the Psalm may be gathered: where the Prophet expresseth it by the means and helps, whereby such a life is led, that is, by prayer and praises, saying thus: every day, or according to the Hebrew words, 〈 in non-Latin alphabet 〉 on every day, I will bless thee and praise thy name forever and ever. So that howsoever few aim at it, that they may by their own [ K] experience have the proof of it; yet it is evident by the Scriptures, that it ought to be thus, which is the thing that I have taken in hand to prove, that there may be more conscience made of it among the godly hereafter. Therefore if the Scriptures commend unto us a certain course to walk in with God, and a particular directing of our lives (of what calling or estate soever we be, according to his word) and further requireth the same to be daily [ A] kept and followed of us (as hath been shown) then Christians must be guided by some daily direction in the leading of their lives.

CHAP. 4. Of the third reason of the daily direction.

F Vrthermore, if so many parts of a daily direction, as will sufficiently direct a man, be enjoined in the word of God, to be daily used, then a certain and daily direction is commanded [ B] of God: but the first is manifest and clear: therefore the latter cannot be denied. Now for proof of this, that so many parts of direction, as may well guide a Christian through the day, are set down in the word of God, it is clear: for we are directed there, how to begin the day, how to proceed in the several actions of the same, and how to end it, I exclude not any one. We are directed also how to carry our selves in company, how alone, how at home, how abroad: how to bear troubles when they come, and to prepare our selves for them before they come: and how to use prosperity, as health, friends, peace, liberty, goods, and whatsoever blessings besides, God shall any day [ C] bestow upon us.

In all these (I say) with other such, we are directed in the word of God, and how we may every day, as well as someone, serve God in them, as occasion shall be offered, which shall more clearly be seen afterwards in sundry particulars. Which if it be so, what ordinary actions in any lawful calling are to be done of a Christian through the day, but God hath in his word guided him how to do them, in such wise, as he by the help thereof, may with peace and comfort bring it to an end: and contrariwise, he that knoweth his will therein, and walketh not after the same, shall neither find peace in his life, nor happiness after. Which, if it were duly weighed and considered, [ D] would keep Christians in another and that more safe, well ordered, and heavenly course, then they now are which know it not, or have not conscience to seek experience of it: whereas without it, many, who might bring great glory to God by their lives, and themselves live very sweetly; yet because they are strangers from such a daily course keeping, do neither of both, or at least, very meanly: and yet because they have no acquaintance with any better, are not content to be disquieted, and roused out of that unprofitable course wherein they are.

But because I think it will be looked for, that I should prove that by the Scriptures, which I have said of the parts of the direction, that so many as [ E] may well guide a Christian throughout the day, are as well particularly required every day at our hands to be observed, as generally all our life long: I will therefore satisfy the teachable reader in that which he desireth. And first where I said, that we are guided by the word how to begin the day, and how to go through it; Solomon in one sentence directeth to both: for when he had said, The commandments and instructions should be always bound to our hearts, that is, had in continual remembrance, and tied about our necks, that is, as jewels had in special account: he addeth; that at our awaking, they shall [ F] talk with us, and when we walk, they shall lead us. As if he should say, if the word of God be carefully kept in mind, and held in precious estimation, it shall guide us from the morning to the evening, even from our uprising to our lying down: so that, God hath not left the governing of our lives in our own hands, as though he had taken no order for them, but hath appointed in his word how the whole day should be passed.

And further where I said more particularly, that the Christian life, which we are daily to lead, consisteth in a careful declining from all evil, and contrariwise in well living, and bringing forth the fruits of faith and amendment of life: and also in the use of such helps and means, by which this faith and [ G] holy life are nourished, and preserved: It is very true: For there are no means necessarily to be used every day, nor any parts of godly life, which we are bound to perform daily, but the scripture doth particularly require thē to be used daily. That which I say of the helps shall be proved afterwards. And for the parts of good life, which we must needs practice daily, they are, that we should be daily occupied in those good works, which in our place and calling, we can see to be required of us: as brotherly kindness, love, sobriety, patience, just dealing towards all, mercifulnes, meekness, and such like. And these be like necessary all the days of our life, as in any one; so that it is our sin, when we do the contrary. [ H]

Furthermore, the works which must of necessity be done daily, are to carry our selves both in prosperity, and under all blessings rightly, that is, cheerfully, thankfully, and fruitfully: and in our afflictions patiently and with contentation. And who doth not know, that these both should be daily? For, first that praises and thanksgiving in our prosperity are required to be daily, as long as that estate abideth, consider what the psalmist saith, my tongue shall talk of thy righteousness daily, Psalm. 71.24. and that meant Saint James, Chap. 5.13. In our prosperity to sing praises, and Saint Paul wishing us to give thanks in all things, bringeth us to the same duty every day.

And although the word (daily) be not there mentioned, and where he [ I] saith, rejoice in the Lord always, Phil. 4.4. yet who doubteth that he can mean any less then this, when he saith, in all things: even such, as come to pass daily and every day? and yet even this word (daily) is in other Scripture used. For as the mercies of God are renewed daily upon his: so God's people are in the example of the man of God (whose praise is so great in the Scripture) taught, that as they enjoy them every day; so they are every day to sound forth his praise thankfully and cheerfully, as such who feel and acknowledge thereby, the exceeding sweetenes of God's loving kindness and benefits, and that is to make the true and right use of them.

And as daily praises are to be offered for benefits, so must the patient and [ K] right bearing of afflictions be daily also, and earnest prayers to God made for the removing of them; as we read the Prophet Daniel did daily, and three times in the day, Dan. 6.10. But about afflictions God requireth these two things of us: the one that we should prepare and make ready our selves to bear them as from him, in such quiet manner, as that we be not unsettled nor troubled at the heart by them, when we hear of them: the other, that when [ A] they come, we show our selves to be such indeed, and through the encouragement which we have from him, we submit our selves (even as our neck unto the yoke) willingly to go under them. Now though no wise man doubts, but that God's meaning is that we should be patient and obedient in one as well as another, and one time as well as another; yet that it may plainly be seen, it is to be known, that both these are given us in commandment every day.

For first God hath taught us in the fourth petition (give us this day our daily bread) so to pray for all things needful to this present life, as his most wise providence seeth meetest and best for us; and therefore if he in wisdom [ B] do see afflictions fit for us, though we are not to pray for them, we offer our selves ready to receive them, and take them as a part of our daily bread ; or else we understand not what God teacheth us to pray for, nor what we offer to him in making that prayer. For we desire of God in it blessing fit for the time, wherein we are every day: and therefore not only in peace and prosperity, the blessing of thanks, &c. but under affliction, patience, contentation, and such like graces, even the thing of the day in the day, as Agur saith, that is, everything in his time, and as the time requireth. For in prosperity, the time requireth one blessing; in affliction another: that so we may hang on God every moment.

[ C] By this it may be seen, that Christians ought every day to prepare for troubles, and that is a special part of their duty in the day. The other thing about afflictions is, that we bear them willingly when they come every day. And this is that which our Savior Christ teacheth, when he saith, he that will come after me, must deny himself, and take up his cross daily: and this is another part of our duty in the day, so needful to be looked unto, as none more.

So that God hath taught his, that whether their life be incombred with afflictions, or whether it be passed in the use, commodities and benefits, they shall in both estates learn of him how to be directed daily. Yea and to shut [ D] up this point, and make it more full: not only every day he hath directed us how to live in both estates, but even through the day also, according to that which is written by Moses in Deuteronomy: The beloved of the Lord shall dwell in safety under his protection all the day long. When Christ saith watch and pray, least ye fall into temptation, what day, or part of the day, doth he warrant us to be free from danger, without these means, as experience also showeth?

By these things which I have now spoken of, namely, daily to be given to every good work, and to look to our selves, that both in prosperity and adversity we be daily well ordered; we see that a Christian may be able to [ E] govern himself safely through the day, although he had no further direction. But yet more particularly the word of God doth direct them how to pass the day in their calling, in company, alone by themselves, and consequently in all the actions of the day. Which because I have appointed afterward to prove it, and would avoid tediousness in not repeating it again, I will defer it, till I come to the more particular handling of the daily direction.

But yet the means and helps, whereby a godly life is preserved daily, [ F] as I promised before, and least I should not so particularly handle them in the direction following, I will in few words set down: and show, how God hath enjoined so many of them, as do necessarily help to the practice of godliness, daily to be used; and though not the same, yet one or other, as prayer, meditation, exhorting one another, praise and thanks, attending to the public means of the word daily, as oft as we may enjoy it. These means God doth not only enjoin daily to be used, but also in such wise, as he who weigheth how the commanding of them daily to be used, goeth with the commanding of the godly life daily to be continued by the help of them, shall cleerelie see, that God meant not coldlie and ceremoniouslie to [ G] have them performed of us; but that of them both, a true and holy serving of him daily, should be framed: that so we might be one day, as another, and not fickle and changing always, as otherwise we must needs be.

For prayer and praises, in David's example thrice in the day, we are taught to offer them: besides occasions at other times of the day, which a man that looketh well to his ways shall find to be many. Watchfulnes, which is a due considering of our ways, & a taking heed to them, is required to be through the day, and all the day long, not on some, more then other. Our exhorting one another, is commanded to be daily, as we shall have occasion, howsoever the practice of it be strange, and out of use with many Christians, who yet [ H] are they which ought to use it, if any be; and this when we have opportunity, is to be used to supply the room of other helps which cannot then be well enjoyed. As for reading the book of his law and speaking of the infinite wisdom of God revealed in the same, howsoever that place of Joshua doth not so precisely and strictly tie them to every day, as other scriptures do to prayer, thanksgiving, &c. (because the day may possibly be passed in the service and worshipping of God aright without that, but not without these: and a good Christian may necessarily be hindered from that, by other duties for a time more necessary) yet who doubteth, that even that was commanded by the Lord to be usual and oft, that is, so far daily used, as [ I] when more necessary things in the way do not occupy us? The same I say of public hearing the word of God, as may be gathered by that in the Proverbs, in these words: Blessed is the man that watcheth daily at my gates, and giveth attendance at the posts of my doors. And the like is the saying of Saint Luke of the godly who were in Jerusalem, that they continued daily in the temple, hearing the Apostles doctrine. I go not about to tie any (as I said) to the use of the same particulars every day, which cannot possibly be used every day, but only of those that may: and of the rest, but one or other, that we may be well able to answer for the Christian passing of every day. The sum therefore is this, that God hath commanded, and in his word set down so [ K] many parts of a daily direction for a Christian, as by the which he may be guided holily and safelie through every day: and therefore that one day as well as another, is to be consecrated unto God, and not left free to our selves, to pass it, as we think good, and as too many (in a very unprofitable manner) do, and yet such as profess the Gospel.

CHAP. 5. Of the fourth reason.

A Nother reason for the persuading of us to look to the daily guiding of our selves in some certain manner, is, for that he, who will let loose his heart any day or time of the day to any intemperance, or unlawful liberty, doth fall into some of Satan's snares, and is caught with the deceitfulness [ B] of sin immediately, some way or other, if he be not hardened also: yea though he be the best of many, he shall find to his cost how needful the counsel of the Apostle is, watch in all things ; and therefore at all times: so that there shall be no time wherein he may cast off fear of evil, that so he may be the man which is spoken of, Blessed is he that feareth always. Yea he shall find that he is more weakened and indaungered by one days negligence in little regarding his soul and his actions (whiles other things of less value are carefully looked to) then in an hundred, wherein his care and conscience were continued, besides that, he shall not easily recover himself again. For although God keep his children from many evils, while they desire it: [ C] yet if they be secure, he leaveth them to themselves, and doth punish their sins, as he doth other men's. And who would be willing to have his life filled with many fears, disquiets, reproaches, and such other crossings, when he might be free and merry? But besides, nothing is better proved to us then this, that the envious man watcheth all opportunities, yea when men least suspect it, to sow tares with the good seed ; to unsettle them, to steal away their heart and love from God, to give it unto creatures. And therefore much more, when we have remitted our care, and left off our watch (whereby he knoweth and seeth, that we are now as an house swept and trimmed up ready to receive such a guest ) much more (I say) doth he then take his opportunity to [ D] enter and keep possession in us more strongly, and so depriveth us of our former liberties. And even as Sampson, when his locks were clipped off, was afraid and troubled at the voice of his wife, saying: The Philistines be upon thee Sampson ; but yet thought with himself, I will arise and escape their hands, as in times past, but could not: so when the devil hath secretly stolen our hearts from our true treasure, even from attending upon God, and hath fixed them upon some other thing, as pleasure, profit, advancement, or such like; we thinking to do as in times past, when we had our hearts at commandment, do go about it in vain: For our strength which we had sometime, is gone, and we by seeking liberty amiss, and shaking off the Lord's yoke, do find [ E] by experience the fruit of such folly, I may more fitly call it madness. It is not therefore without cause, that we are so earnestly warned by the holy Ghost, that we keep our hearts with all diligence: And again, Let thy heart be in the fear of the Lord continually: which a man would think should be understood by us of one day as well as another, that it be not neglected at any time. For although God will direct and guide us in the way wherein he hath set us, as I have said, yet out of this way (if we will needs wax weary of it) we shall find nothing but awknes and crossing of us, wandering and vncomfortablenes, [ F] because that in no such state hath God promised to govern us. But stir up the gifts of God which are in thee, and that powerful grace, which thou hast received, daily pray to have renewed in thee, by such direction as may be given thee, and thou shalt find thyself to be set forward with such ease, as thou wilt beware that thou forgo it not again.

Moreover, if any would shake off this doctrine, as sifting him more narrowly, then he can well like of: and therefore would for the seeking of more liberty to the flesh, cavil at these Scriptures, as misalleaged, such an one must needs maintain, that there is some time, and some days, more liberty given to man, then at other times, and on other days. But he is driven from [ G] that hold by manifest Scripture, as he is tied to a daily direction by the former. For to the stopping of such mouths, is that written by the holy Ghost: Take heed that there be not at any time, in any of you an evil heart, and so a departing thereby from the living God: If not at any time, then much less any day, wherein are many times, seeing it is manifest that there are many times, yea hours in the day, wherein the heart may start aside from God, that is, from doing his will: So that nothing shall be gained by resisting the truth, but it shall turn to the swifter damnation of them, which do it. Men may say (I deny not) that it is hard to have that rule over their hearts: but it will not serve them, to the rejecting of the truth (which God hath brought to light [ H] to them and made manifest to their consciences) but that they must for all that, grant, that it is a duty to be yielded unto of them, and therefore to be set upon and gone about rather then resisted, assuring themselves, that an honest endeavor shall not be in vain.

And if we see this in common reason, that a man which hath a long journey to travail, as an hundred or two hundred miles, will not count this sufficient directiō, to go on Eastward or Westward, as his way shall lie, or by a general rule only; but will take a particular note by what towns he must go every day, and how he must pass from one to another: what marvel should it be, that they who are to travail this great and long voyage to the [ I] kingdom of heaven, yea and that through this large and wearisome wilderness of the world, do not reckon their way generally by the year, but particularly by every day, and through the day consider the diverse kinds of duty, which they are to perform, as a part of the way by which they should go, that at night they may rejoice, that they are so much nearer their journeys end (and that in safety and quiet) then they were in the morning at their setting forth, and have not (with the greatest part) lost their labor, by going out of their way?

Even as Moses teacheth us, by his own example in the Psalm, where he saith: Teach us, O Lord, to number our days (that is, to consider the shortness of [ K] our life by the days of it) that we may apply our hearts to wisdom: that is, in those few days thereof. And as the Steward of some Noble man's house doth not make a general reckoning and account of much money laid out, but writeth the particulars, daily and hourly as he giveth out and receiveth, that he may not be deceived: so and much more (as the Christian life is more precious then all earthly treasure) doth the wise man look daily to [ A] his ways, and through the day, that his account may the less trouble him at his lying down, and consequently at the day of his death. Yea, and more then that, so will he even set down many parts of his life in writing also, such as are principally to be kept in record (as God's benefits, and his own sins) as he is able, and all to help him to be better directed in it.

To the same purpose of daily looking to our ways, our Christian life is compared to a course or race: that as they which run keep their bounds and course, and go not aside out of the way: so should they who run in the Christian race, look before them, and see that they keep in their way, and not run on uncertainly, or wandering they know not where, whither, nor [ B] how, by perverting their ways.

It is also compared to an high way, in the which if we guide and keep our beast, although it be loden, it cometh safely to the market with the carriage or burden: but if we suffer it to go out of the plain way into cartrakes, and to climb up to the brows and rough ways, it is cast and wearied: so if we keep in the known and beaten way, we go on our Christian course safely, although with some difficulty, and with many incombrances: but if we pervert our way, and go out of it, by and by we fall into danger, we know not how great: as by woeful experience many fearing God have found it with them, who then wished they had been circumspect, when it is too [ C] late.

So it is compared to a rule, to guide us: that as well in our talk with other, as alone by our selves, in our earthly business, as our spiritual service of God: in our affairs abroad, as well as our dealings at home, and in one thing as well as another, we should have certain direction for every part of it. And the very same thing did the faithful servant of God S. Paul teach Timothy, his beloved and natural son in the faith, by his own example when he said: Thou hast known my course, and manner of living, &c. as if he should say, what hath been my daily carriage of myself (for else he could not have spoken so) and particularly, that it hath been beautified with faith, love, patience in