Seven Treatises

CHAP. 6. Of the fifth reason, six, seven, and eight.

F Vrthermore, if a certain direction daily to guide us, doth best keep us well, when we be well, and when we step aside or wander out of the way by any occasion, if this be fittest to bring us easily to consideration of our selves, and hold us from going further from God: if (I say) it be the best and fittest estate, thus to order well, and settle our lives, in comparison [ G] of any other; then who doubteth, but that it is chiefly to be labored for, and looked after, and holden as most necessary? But that it is so, who can deny? who will say, but that he which resolveth with himself every morning, to look to his ways all the day following, and to keep a good conscience towards God and men, and for that purpose setteth himself to follow such special and particular rules, as by the which this may be best effected, shall in far better sort perform this (bringing the day to a good end) then they, who though they be in Christ also, yet are not so prepared and well furnished?

I mean such as have only a mind to do well in general, but do not [ H] particularly set themselves to observe their ways, but as it falleth out (which is the case of many) much less do they one day as well as another, keep an even course: for they omitting their care any one day, are the easilier brought to the like security many days after. Which men, although I deny not, but in some of their actions, and at some time, do honor God highly, and perform many duties well (and that is for the most part when they have been quickened by the preaching of the word, or their own meditation and prayer, or reading, &c.) yet they being usually carried, by such liberty taking to themselves, far out of the way, do pull down again that, which they had built, and cause their holy profession to be ill spoken of, and the former [ I] commendation of them to become ridiculous: and are themselves soon unsettled by every light occasion, dulled by wordly dealings, unquiet by provocations, incensed to revenge by injuries, and much estranged from the life of godliness in many points; whereas some proportion and suitable agreement should be in the whole course of Christians. And yet thus it will be, as I have said (which is bad enough, if it be well weighed) with such Christians, as do not learn how, and seek with all diligence, to be able to prevent such dangers.

For they being subject to the same infirmities, occasions of offending, and provocations inward and outward, unto the which the best armed people [ K] of God are; and yet not so afraid and suspicious of them, not daily making it the chiefest matter to walk well fenced against them (as the others do) which without a daily and continual watch (as far as frailty will permit) cannot be, they must needs find much discontentment in their lives, and discomfort, as also far more looseness and distemperature, then the other do. Besides this, they not accustoming themselves to any certain [ A] course of walking with God, nor following any direction to order their ways, they do bring this burden upon themselves, that when they are fallen, they lie long, and hardly rise up again, and make it also an harder matter for them to serve God (as they were wont to do) unless (which is worst of all) they make a light matter of sin, and so return too hastily for mercy to God, before they have well weighed and considered their falls and offenses: And by this, consider on the contrary, what the safety of the other is, who count God's service perfect freedom, and therefore will not be drawn from it at any time; or if they fall, yet lie not still, because they have settled themselves to be well guided daily.

[ B] Besides all that hath been said, this appeareth clearly that God looketh for it, that Christians should every day be directed as well as someone day, by the order that he hath set in the ten commandments. For whereas all duty to be performed of us, is either to be shown towards God or men: he to teach us in what sort and manner this is to be done, hath thus set down his will unto us, saying. Concerning myself, for the six days throughout the week, year, your whole life, worship and serve me, both inwardly and outwardly, as in the three first commandments I have bound you; and on the seventh day, as the fourth commandment enjoineth. And this is your direction in all duty to me forever. Concerning [ C] men, without any respect of any day or particular time, frame yourselves daily and always, as the six last commandments do require. Who doth not see, that the Lord, setting down his mind in the commandments after this manner, hath of purpose set down a perpetual direction for his people throughout their pilgrimage?

For though all see it not, neither consider it, what then? Shall the will of God be of no effect, because of the ignorance of men? but they who see the will and meaning of God aright in them, see no less thē this, that I have said. Neither let any object here, that there is no other direction given us, then generally to follow the commandments for our guide, seeing every commandment is [ D] to be understood spiritually: and therefore reacheth to all particulars of that kind, yea even those which are inward. For he setteth down more then that, namely, that both on the six days and every of them, one even course of worshipping and serving him be used and aimed at in our particular actions; and on the seventh day, another perpetuallie to be observed on the sabbath forever, diverse from the former. And because the duties that we owe to men are in the six last commandments indifferently, on all the seven days to be performed: therefore indifferently on the one, as well as on the other (and not at our pleasure when we list, or as we think good) our care to practice and faithfully endeavor after them, is to be continued, [ E] and so the contrary sins in like sort are to be renounced. Now in that many of God's people see it not to be thus, nor make any such use of it, it is by reason of their ignorance of God's will in the commandments, and unwillingness to take pain about the same, and vnacquaintance with a daily endeavoring and setting themselves to the particular practicing of duty in every commandment, according to their knowledge, as everyone hath heard the same laid open unto him.

But further, that we should thus be fully resolved every day to live religiouslie, [ F] and that in particular, and not serve God by the gross; it is plainly declared in the Epistle to the Galatians: namely, that we should not esteem one day above another, neither attribute holiness to one, more then to another, and so neglect one in regard of another. And although it may be said, that they in so putting difference in days, did therein show themselves superstitious; but we are not so to be judged of, though we do not as carefully worship and obey God one day as another: I answer, that both in that place and to the Colossians, he rebuking that sin of putting difference in days, doth condemn as well our security, who seek not to glorify God as sincerely and holilie, on one day as another; as their superstition who [ G] groslie thought one day holier then another. And consequently, look what certain and clear rules the Scripture giveth us, for directing our lives one day, the same must conscionablie be applied to every day. And in this respect the sabbath it self, though appointed by God to holy exercises more then other; yet is neither in it self holier then other; nor we to think, that we may be less holy on other days, then on that: but so to look to our hearts and our ways, that although every day cannot be as the Sabbath, through want of the helps, which on that day we may enjoy, and by reason of many hindrances, which fall out on other days rather then on it: yet we should endeavor to walk in the sanctification of our hearts, and innocence [ H] of life on the other days, as well as on that.

And to conclude, if our conversation must be in heaven, even whiles we live here on earth: that is, if our whole practice and course, not some part of it, ought to be squared out after the heavenly pattern of the word of God: then who seeth not, that we must be settled after some godly directiō one day as another, to glorify God in our conversation? Neither let any object, that because the several actions of our life are many and infinite, therefore no certain rules can be propounded to be followed of us: for as many as they are, both throughout the day, and the whole year, yea our life; yet may they all be brought under, and fitly referred to a few rules, which will show when we [ I] be well governed, and when it is otherwise with us.

And if it were not thus, that we both may and ought to be daily guided by some certain and good direction, and have our hearts also readily disposed, ordinarily and for the most part, throughout the day, unto every good work: then in vain should that be written, which being spoken of David must be practiced of all the faithful: I beheld the Lord always before me (that is, I lived by faith) that I might not be shaken, Act. 2.25. Or if we will say, we need not that constant heed taking, it must needs follow, that our hearts would be ranging out so many ways amiss, that we should be driven to exceeding toil to bring them back again: and yet should not always [ K] obtain it neither, though we labored for it earnestly. And so we should make a deadly and endless toil of godliness, and yet be far from the power of it, and fall so oft and so dangerously, that it would breed sore discouragement from seeking to rise up, and recover our selves again; much less should we persuade other by our example to fear God: and we must of necessity leave undone many duties which ought to be done, and so breed [ A] miserable distractions, so that the life of God in us should weakly and little be discerned. Lo, such effects would follow this looseness and liberty-taking, when according to that which we know of God, we should not honor him as God. As I am myself privy to it, that it is the case of many weak brethren, who yet (it is to be hoped) fear God: and yet for that they will oft take liberty which God alloweth them not, ( stolen waters being sweet to them ) they purchase for an inch of vain pleasure, an elle of sorrow; and when they would after come back again to an holy course, either they dare not, or know not how to do it, or be ashamed: as the idle scholar is to go to his book again, when (through his negligence) his fellows are got before him. And [ B] by this which hath been said, it may easily appear, that the Lord doth require in his word, that such as believe unto salvation, shall renew their care to glorify him in their Christian conversation, and therefore every day to be constant therein, and set themselves earnestly thereto: and if they fall by infirmity, not to lie still, but speedily recover. He will also have them to know that it is a sore blemish in them, to be loose and unstable in a godly life, sometime having their hearts in awe, and sometime not, and so their tongues and lives after the same manner: which service God abhorreth. And therefore we may be sure, that much more the disordered life of many professors, and civil persons whose irreligious lives are covered with some outward exercises [ C] of religion, are nothing less then pleasing to God, but utterly abhominable. Now seeing all duties cannot be practiced every day, and yet every day must be passed holily: we must of necessity see how to be guided daily; so that neither we neglect those which must be done daily, nor our consciences be not troubled for omitting those, which we are by no necessary bond of God's word tied to perform, Act. 23.1. And of the reasons why the believer should be directed every day to live godly, which are the sum of the first part of this treatise, thus much.

[ D] CHAP. 8. Of the description of the daily direction.

I Having now proved, that the word of God setteth out unto us direction for our lives every day: it followeth to show, what this directiō is. And although it may in some sort be gathered by that which hath been spoken already, yet to the end we may more clearly see the will of God, and our duties for the [ E] more easy guiding of us through every part of our life, I will further lay forth and describe the same. Yet let none think, that I mean to set down to thē particularly what actions they shall do every day, for they are for the most part variable, & innumerable (on the six days especially) & therefore impossible to be enjoined; but only such as bind the conscience every day, & cannot without sin be omitted: & yet such, as are neither too many to be learned to the troubling of the memory; nor so few, but that they yield great furtherance [ F] to the true Christian for the well passing of the day. This daily direction then of a Christian, is a gathering together of certain rules out of God's word, by which we may be enabled every day to live according to the will of God, with sound peace: and therefore the following of such direction is a faithful and constant endeavor to please God in all things every day, as long as we live here to the peace of our conscience, and to the glorifying of him. Let this description be opened more plainly, and then I will set down the parts thereof. And before I go further, I think meet to give the Reader to understand, that I set not down this, as prescribing any other direction, then God's word hath taught: but whereas through common ignorance and [ G] negligence in observing that which God hath taught, the most do fail, this may be an help to bring them to see the light, after which they ought to walk. It is first called an endeavor to please God, to teach us, that neither full perfection is required by God, nor to be looked for in the best Christians, nor to be thought that it is intended of me to fear any weak conscience with it, or thrust it upon him; but only to show, that the will and desire of the heart, and the endeavor of the life in the believer, is accepted of him through Christ, and as well pleasing to him, as our actions themselves should be, when they cannot be performed. 2. Cor. 8.12.

And if it were not so, what comfort could we have, who see daily, that [ H] we are holden back from many duties, which yet because we know we desire with all our hearts, and strive to perform them, we have peace to Godward? And thus are the places to be understood, which make mentiō of keeping the commandments, that they are blessed which keep them, as Psal. 119.2. and .8. Luc. 11.28. Blessed are they which hear the word of God and keep the same : as is to be seen by conference of other places, as 1. Chron. 28.7. If Solomon thy son shall endeavor to keep my commandments, I will establish his kingdom forever: And in Hosea, 6.3. then shall we endeavor our selves to know the Lord. In which places, the keeping of God's commandments is interpreted by the holy Ghost in the Scriptures, to be an endeavoring to [ I] know and keep them. And this indeuor is every day necessarily to be found in us to please God, even as ever we did any day, neither can it be neglected of us at any time but God is offended.

For it is a near companion to the fear of God, even a fruit of it, which must be in our hearts continually. Which is to be marked the rather, for that we see how commonly it is neglected many days of Christians, and how they think it mere bondage to be tied to this care of looking to their ways, without which yet, they lie open to all the craft and malice of the devil, being taken of him at his will. And therefore it is, that when the Apostle hath charged the Ephesians to take unto themselves the whole armor of God, he addeth, that they must stand fast in it, and give no place to the devil. So that as we [ K] must not be preassed with practice of that which is out of our power, but rest with peace in this, that we endeavor and go about it: neither can there be less offered to God of us then this, but we shall be justly charged to be secure and careless. And this meant the holy Apostle, when he said: I endeavor always to have a good conscience both before God and men.

[ A] But we must remember, that this endeavor must be hearty and constant: hearty, & not constrained or hollowe, that our beginning may be good as well as our proceeding; and constant, that we faint not, but hold out therein. For many make fair shows, but they are not sound and true from the heart, and therefore soon vanish: other mean well in practicing that which they have been taught, but seeing they do not strongly renew their covenant from day today, and that with as good courage and desire as they began first, and nourish and preserve integrity; they therefore break off and wax faint and weary, before they have brought their work to an end, that is, before [ B] death. Whereas we should know, that forasmuch as the devils attempts will ever be great, with new devises and by new occasions in every part of our life, to break off our care: (and yet we can never grow cold in it, but it shall be to our cost, seeing whensoever it shall be so, it will be our great sin) therefore we should go as cheerfully about it, as at the first we began it, (I mean, to continue our care) that so we may prove our selves to be constant, and not charged (as they in the Psalm 78.34.) to be unfaithful in our covenant.

The third thing in this description is, whereto our endeavor shall tend: even to this, that we may please God in all things ; for God will not admit any [ C] into his service to do it by halfs: neither can we serve two contrary masters. This is Saint Paul's prayer for the Colossians: That they might walk worthy the Lord, even that they might please him in all things, and in the Epistle to the Hebrews: Pray for us: for we trust, that we have a good conscience, desiring to live honestly in all things. Now, who doth not see, that this is a work of great weight, and requireth the taking up our hearts wholly from other hindrances, that we may attend to this? And therefore this much condemneth the backwardness and rebelliousnesse of such, as look not after this duty: especially we may say so, if we add the other two points in this description mentioned: as, that this must be daily, and continue to our end.

[ D] Both which points are included by the Apostle in this one word ( always ) when he saith. Act. 24.16. Herein I do exercise myself, that I may have a good conscience both before God and man always : that is, both through all the days of my life, and to the end. And hereto agreeth that of Solomon, Prov. 4.26. Ponder the path of thy feet, and let all thy ways be ordered aright. If all our ways must be ordered aright, then no day can be excepted, but every days actions and ways must be ordered aright. So Paul Act. 26.7. when he would note the constant and continual course of the fathers in a godly life, saith thus: The twelve Tribes instantly served God day and night. And this daily walking with God, is the life which honoreth God, 1. Cor. 10.31. and that [ E] only which worketh our joy and peace, 2. Cor. 1.12. as the last part of the description of the daily direction declareth.

By this which hath been said though it may in some sort be gathered, and that of the most of God's children, how the day ought to be passed of them; yet for the simpler sort, whō I do chiefly respect and regard through this my whole labor, for their sakes I say, I will add unto this direction somewhat more particularly a brief sum of such rules, as of necessity must guide us, and which do bind the conscience to a daily practice of them, which I may call the necessary parts of it, and they (among others) are these: [ A]

CHAP. 8. Of the necessary parts of the daily direction, being the second branch of the second part of this Treatise.

F Irst, that every day we should be humbled for our sins, as through due examination of our lives by the law of God we shall see them. [ B]

2 Every day we be raised up in assured hope of the forgiveness of them by the promises of God in Christ.

3 Every day we prepare out hearts to seek the Lord still, and keep them fit and willing thereto.

4 Every day we strongly, and resolutely arm our selves against all evil and sin, fearing most of all to offend God.

5 Every day we nourish our fear and love of him, and joy in him more then in anything, and endeavor to please him in all duties as occasion shall be offered, looking for his coming. 2. Thes. 3.5.

6 Every day our thanks be continued for benfites received, and still [ C] certainly hoped for.

7 Every day we watch and pray for steadfastness and constancy in all these.

8 Every day we hold and keep our peace with God, and so lie down with it.

And this is the direction which every Christian must practice every day in his life, and these are the necessary parts of it, which may not be omitted any day at all without sin: nor carelessly and wittingly without great sin. To the which, if it should be said, that they are dark and hard to be understood, much more to be put in practice; yea and although they could, yet do they [ D] not sufficiently nor thoroughly guide a Christian: I answer, he that understandeth so much in the Scriptures, as that he knoweth thereby himself reconciled to God, and so have sure hope to be saved, and to be one of them, whom God hath chosen out of the world from the rest which shall perish; he can easily understand the meaning of this direction, and the points and parts thereof, and is fit to be directed by it, (as for any other, it is but to accuse and convict him of infinite iniquities in his life, and of guiltiness of eternal damnation thereby) although through the law of his members, which rebel against the law of his mind, and through ignorance, and the malice and subtlety of the devil, he be much distracted on the other side, and hindered from that [ E] which he seeth he ought to do, until experience have made him better acquainted with it.

But this is the battle, which he must feel and have with his lusts, and which every true believer must be exercised with daily: and yet this resistance and rebellion against God's grace, which he feeleth by this corruption and sin daily, is a most fit whetstone to sharpen him the more to embrace and follow these rules in this direction set down, because he shall see, that by [ A] them he is made strong against these his rebellions daily by little and little, whereas without some such direction, he could in no wise be able to resist.

Now whereas it is objected, that although it should be practiced, yet it is not a sufficient directing of him, for, and throughout the day; seeing every rule and point hath not his certain time set down, in which it should serve, and in the which it should be required: to this I say, that we must not imagine, that there is any such direction, as though thereby we might keep from sin any hour of the day: but this direction teacheth, how by the wisdom of God's spirit according to the measure of our knowledge, we may be led through every part of the day in peace and safety, and do all [ B] the outward actions of the day, as by occasion we shall be called thereto, more purely, and dutifully, and with more ease and cheerfulness, then otherwise might be looked for; especially after we have by longer experience been exercised therein: for God doth teach his children wisdom: when, and how to use thanks, and when to make requests, what sin to oppose themselves against, as their weakness shall require, what duties to follow, how to watch over their heart, and life; and by all, to find and obtain rest to their souls.

And although through infirmity, which is in the best, they shall never fully reap the fruit, which the rules do lead unto, for they fail through [ C] over-sight, rashness, and by other natural corruption are much feebled, and therefore must needs come short in performing duty, as they ought: yet through the grace that God giveth his, they find and still may obtain by the help hereof, such ease in the serving of God through the day, as they thought before impossible, and never looked to enjoy, that they may truly say, notwithstanding the sin that cleaveth to them, that they have oft most sweet communion with God, and hold their sin in great subjection to their admiration, which was wont full sore to imbondage them. Neither shall this seem strange or doubtful which I say, if it be well considered.

For hath not the Lord promised to make his children partakers of the divine [ D] nature, even the grace of his holy spirit, whereby they shall fly the corruption that is in the world through lust? hath he not said, that if they watch and pray, they shall not fall into temptation? but be delivered from evil? and that if they resist the devil, he shall fly from them? and by the armor of a Christian they shall stand fast against all infernal subtlety? And hath he not said, that the weapons of our warfare are mighty, casting down strong holds, which seemed impossible to be cast down? hath he not taught us that he is greater which is in us, then he that is in the world? hath he not promised them his spirit the comforter, which the world cannot have, that they might not be here as Orphans and desolate? and that he will lay no more upon his, then he will make them able to [ E] bear?

And what should I say more? hath he not given them singular perogatives, that they being upholden by them, may pass by the deceiveable baits of the world, that they may not poison them? And by this little which I say, of a great deal which might be said out of the Scriptures to the like purpose, doth not God harten and encourage his to trust in him for that strength and grace which shall be sufficient for them? & hath he not taught them daily to think much of these things? Now then, when his poor servants [ F] come to know his mind, and will in them, and how he is affected to them: yea which is more, when they shall be further instructed, that his will is, that they should daily occupy their minds in thinking of these and such like things, is it any great marvel if they grow more heavenly minded, and be more constantly settled in an holy course? and so become acquainted with the practice of duty more usually and continually then they were wont, when either they know not that any such thing was required of them daily, or how to bring their hearts daily to like of it?

And when they shall be well and thoroughly persuaded (whatsoever the wandering and inconstant course of the most be) that God requireth of them, [ G] that every day they shall warily shun evil, wait to honor him in the proper duties and service, which they owe to him, & count it their chief work to do so daily: to pray oft, and to speak to him in thanksgiving, daily renew their faith, and hope of salvation, and other temporal favors of his; when, I say, they shall see that God cometh thus near to them, whiles they are absent from him here on earth, and offereth them this familiarity as his friends, and not using them as servants, is it to be marvelled at, that they accept of it daily? and when they have tasted once, that this may be their usual and ordinary diet (this sweet communion with God, I mean, which was wont to be but their feasting now and then) is it to be thought strange, that they [ H] should reach out their hand to this their welfare?

No, no: if God once persuade his, that they may walk in his favor every day, and with more acceptation and better welcome, then when they could have but a small glimpse of it, once in a week, month or quarter, they will not starve when they may banquet, they will not eat achornes with swine when they may be fed with Angels food, they will not joy in the company of wicked men, when they may have communion with the God of glory, and with his dear servants departed out of this life by the good memorial which they have left behind them: and with those which remain here still; being such, as in whom the Prophet had all his delight. Neither [ I] will they want or any day forgo the liberties of the children of God, namely confidence, peace, and joy in the holy Ghost ; to solace themselves in earthly things (which bring great bondage) with the sons of men.

Indeed I deny not, but whiles God's people are tied short of the clear knowing their liberties, and are holden in blindness and ignorance of these things, as many are, but that they are also kept in unbelief, not being persuaded, that God affordeth such liberties to them: and then moreover, the penury of good examples to go before them herein, do much hinder and hold them back from enjoining their part in them. But who doubts if they knew these things, & were persuaded of them, but that they would be as joyful to hear of this heavenly and happy news, as they were to have the tidings [ K] of salvation at their first calling, as being now better able to discern the beauty of heavenly things then when they first believed?

These and such like, which God doth admit his dear children unto, should be taught them oft, and plainly, and wisely, and fitly applied to them. Ministers should dwell in them : and know by themselves, who have in a long [ A] time grown but in small inward acquaintance with them, that the people do not in two or three teachings of them, no nor so many years teaching, reach to the clear understanding, much less the use and fruit of them: not only because they require practice, but daily and continual practice: and that of them, they were wont to have their hearts and their heads taken up and possessed of worldly cares, and worldly lusts, which with no small, but much labor and love of the Minister in teaching, as well as the people's liking, reverence and diligence in hearing and praying, must be beat out again.

And yet (which is most pitiful to think) through this, that few are by diligent [ B] and sincere preaching brought to Christ at all by true conversion, it cometh to pass, that there are very few, for the most part, in one congregation who are fit to hear or be taught this doctrine. And those that are, do seldom meet with it: and therefore they seeing how hard it is to get necessary helps for this life, and that care to be in greatest request among men in the world, even they also grow sick of the same disease, and while the chief thought is how to live, and their help small to live daily to God, they have lean souls, and now and then, only are in a well ordered course, and that with much ado, so far is it off, that they have any daily taste of heaven in this life.

[ C] Which, how common soever it be to be found almost in every place where God hath any Church, yet we must not think, that it can be no otherwise: as though common Christians were not able to reach and attain to any daily serving of God joyfully, if diligence were used in beating things into them oft: (for both we may find here and there some few, who do happily enjoy that care and liberty daily: and also many mone and long for it at first, when they have but a dim sight & small taste of it) but they are not trained to it, nor furthered in it, to whom otherwise it should be most welcome. And though men think that Christians have other things to look after, then the worshipping and serving of God: yet I say, in good aduisednesse, [ D] tha if they could obtain this, to give God his due daily with all good conscience, even this were the nearest way for them, to come by all things which they have need of in this world, as our Savior saith: First seek the kingdom of God and his righteousness. And therefore I have written this treatise particularly of the daily directing of the people of God, who have already consecrated and given over themselves unto his service, that it may put them in mind, that this their covenant with God is to be renewed daily, and their best care to please him, that ever they had, even their first love, to be still continued, and that they must daily abide in his love. And in a word, the rules which I have before set down for the keeping of the heart in good [ E] plight and order, one day as well as another, and so consequently the life; must from day today be above all other things looked to and regarded: whereas otherwise there are things innumerable, as trains and snares laid by the devil, to deceive, distract, and unsettle them, and so they shall find it a hard and wearisome work to return again. And if any see ought in this which I say, fit to benefit him, let him be careful to help on others.

But I will return to that from which by occasion I digressed: that is to [ F] say, that we should inure and acquaint our selves with these rules which are before set down for the well seasoning and ordering of our hearts, that thereby we may be fit to govern our lives every day, and that by the help of them both, we may be fenced from great dangers, and walk with God all the days of the life of our pilgrimage: and this is that living by faith, which the Scripture maketh mention of, when it saith: The just shall live by his faith. And which is said to have been the life of our fathers (who yet were much more darkly led and guided then we) as is to be seen in the Epistle to the Hebrews, where it is said of Abel, Noah, Abraham, and many other: All these died in faith, in the which they had lived and continued [ G] unto their end. And Paul spake it of himself, who was an example to all God's people: I live no longer, but Christ in me, and the life that I lead is by faith in the Son of God. This form of direction, that we ought to be guided by every day, or any other agreeable to the Scriptures, is both by good reason, and the testimony thereof proved unto us to be that which we must follow, that so we may live by faith (as I have said.) For (to say a little for the instruction of the simple) seeing every day is one part of our whole life, wherein we are by great likelihood in danger to offend and provoke God, yea even then when we have the fewest stops in our way to hinder us, and most helps to further us, it standeth with most sound reason according [ H] to the word of God, that we be fenced & prepared to pass one day as well as another, if we make account well to pass and go through our whole course. And therefore to see how this form of daily direction, is drawn out of the word of God, let every part of the whole prove, and testify unto us.

CHAP. 9. Of the illustration or more full declaration of the former part of the direction. [ I]

F OR the first point, that we must be displeased with our selves, and humbled for our sins every day, as ignorance, deadness of heart, rashness, uncharitableness and wrath, or any other, that shall give us occasion: yea, even the body of sin it self, that verse of the Psal. 51.3. doth prove: where David seeking pardon of his sin, acknowledged it to God, saying: I know mine iniquity, & my sin is ever before me ; thē no day to be forgotten. So the Apostle saith, the sun must not go down upon our wrath, meaning thereby, that we must soon [ K] forget and forgive, and compound our controversies, and break off our strife; and not lie therein till the evening: therefore daily confess, and be humbled for thē, which cannot be done (we know) to the pleasing of God, except our harts be broken with relenting and melting for them. And if the sun may not go down upon our wrath, neither (by the like reason) any other [ F] sin may be suffered to lurk or abide any such time in us, who doth not see, that it should be a good part of our care throughout the day, both to cast out such draff, (as we have drunk in) by lamenting our estate, even as it ought to be another part of it, to hold and keep it out? And if Job when his sons and daughters did feast together for the preserving of love every day in their course ; if he (I say) did command them to sanctify and cleanse themselves every day, and did in like manner, offer burnt offerings for them himself every morning, because he thought they had some way displeased God, would he (think we) on other days, when they were like more to offend, [ G] count it a needless matter for himself or them to do the like? which clearly teacheth us, that we should purge and cleanse our hearts from all such sin, as might infect them, even every day: we should do this (I say) as well as upon any one, seeing there is cause and need every day, and when we go through the day in the best manner that it may be passed, new guilt by sin ariseth against us: that if David for his great & grievous sins, did every day wash his bed, & water his couch with tears, for a space (as he testifieth:) can we think but that he kept some proportiō on the other days (although he had not ever the same particular cause) in lamenting, bewailing, and acknowledging his sins? especially seeing we read of him, that three times in a day his usual manner [ H] & custom was to praise and pray unto God. And if the wicked are said not to be up and ready any day, as the Prophet speaketh, until they have wrought some mischief, (so natural and ordinary a matter it is with them:) should any doubt, but that we should hold it for one piece of our chief work, daily to cast down our selves before the Lord, and to humble our selves, in the hearty confessing of our sins? And it was one of the principal things that God meant to teach us, by the morning and evening sacrifice, & prayer daily in the law of ceremonies. But I would all good Christians did as duly and conscionably perform this duty to God every day, and bind themselves resolutely thereto, as the word of God doth clearly prove that they ought [ I] to do so: as for them who may please themselves in outward humbling of the body, and confession of the mouth; in a word, they must know, that the chief glory of it is inward.

The second point followeth, namely, that every day we ought to be raised unto a cheareful and lively believing, that our sins thus bewailed, confessed and repented of, are forgiven, and freely remitted unto us, for and through the only and sufficient satisfaction of Jesus Christ. And for the proof of this, it is sufficient, that these two are never parted, but go together, as Peter saith: Repent, and ye shall receive the forgiveness of your sins : and in Hosea the people were thus taught to seek and come by it: Return unto the [ K] Lord from your iniquities, and then say to the Lord, Take away all our iniquity, and receive us graciously: and he will hear your rebellion, and love you freely, for his anger is turned away from you. And our Savior commanded his Apostles to abide in his love, even as they had tasted how sweet it was. Now then, if every day we ought to turn from our sins, we ought also every day to embrace the promise of mercy. Besides, in that the Church of God is taught this for an article of her faith, to believe her sins to be forgiven; and the articles are firmly and constantly to be holden and believed, and all unbelief is sin at any time: therefore as we are to be raised up by faith in Christ's merits, [ F] that our sins are pardoned now, even so we are at other times, and one day as well as another to be so upholden.

Again, as in our common prayer which is called the Lord's; which serveth forever to square out our prayers by, and therefore for every day, the word ( this day ) is expressed, serving for every day of our life; that we may know, that there is no day of our life, wherein this prayer in effect is not to be made; no day wherein we pray not for our daily bread, even all necessaries for this present life: so is there no day in which we ask not, and so in which we ought not to enjoy it by faith, I mean, the forgiveness of our sins. [ G] And if every morning God's mercies be renewed, of which this is chief; then we also must in the same manner embrace them by faith as our own, and so partake them. So that this bindeth the conscience also as the former, that every day the true Christian must be persuaded of the pardon of his sins, and that no day he should loose his part in so great a treasure, though it is to be feared, that many good Christians enjoy it not. Neither indeed can this second rule be faithfully observed and kept, but it will cause all the other to be well looked too and regarded. Bring we therefore our hearts daily to count it our treasure, that so they may delight in it: ( for where our treasure is, there will they be also ) and then we have well and wisely provided for our selves in [ H] that day, and our greatest toil is over (as they say) for the whole day following. And this will be done, if, as it is the greatest of all other: so we resolve, that none is greater with us. To speak more largely of these pointes here, is not my purpose, for that they have been handled before in the first and third treatise: only thus much, to refer this believing of pardon to every day. And this is here to be looked for of the reader, that everyone of the points and partes of this daily direction (the which I have taught in other parts of this book, how they should be attained and come by) must be kept of a Christian every day.

The third point is, that when we shall be strongly hailed after sin, (for [ I] we must know that every day gives occasion thereof) that we so account of the liberty of our hearts and minds, to keep them well disposed and armed against all sin, and most of all, our special infirmities, that we let them not loose at any time in the day, to be hardened with the deceitfulness of any sin, but kept with all diligence posssible, from the love and liking thereof, that so our outward actions may be well ordered. Therefore is that charge given in the Epistle to the Hebrews, that our hearts be not made naught, and rebellious at any time, and therefore by consequent on any day, whiles we suffer them to be hardened with the deceitfulness of sin. And agreeable to this, the Lord in Deuteronomy, answering Moses (when he brought him word, that the [ K] people would willingly be ruled by him, although before they refused so to be) said: This people hath said well all that they have said : but oh that there were an heart in them, that they would fear me, and keep all my commandments always; then it should go well with them.

So that we must see such necessity of holding maisterie over our hearts, and keeping them in fear of offending, that we may make a daily practice of it, and so keep them for continuance: neither can we otherwise show our [ A] selves to regard that weighty charge of the Lord given unto us: Thou shalt worship the Lord with all thy heart and soul. For they who are every while off and on, unsettled in their harts, can never be long well ordered in their lives: therefore the Lord requireth this constancy, that we must every while be looking to them, even always, that so we may be out of danger. Behold how needful a thing this is, to keep and hold this maisterie over our hearts daily: when nothing goeth well forward, where they with the affections of them be not well ruled. But this shall be shown in the next section following. Neither let men object their necessary business (though they will not plead for carnal liberty, they say) and multitudes thereof, which will distract [ B] their hearts. I answer, of multiplicity of earthly dealings, which will hinder holy peace, let wise Christians beware: and so doing, if (as far as they are able) they set themselves to have care of all parts of Christian obedience, their hearts shall in good manner provide thereby, for the well ordering of their earthly business also, which is one part of it, and none of the meanest.

Now from this heart well governed, the next two points (as two arms of a tree, from the body or stock) do issue and come: The first, that we should ever keep from evil: which shall not be hard, if always and every day we be held in fear of offending, as we are directed before. The second, that we [ C] always endeavor to please God, and therefore in all things ; and as was said in Deuteronomy, to keep all his commandments : which all may see, cannot be if we have not our hearts so prepared to seek the Lord, that we may be ready in one duty as well as in another, to show our selves obedient. All which three, namely, 1. to have a heart to fear God, 2. to fly evil, 3. and please him in all things, in that one Scripture before mentioned are required daily to be found in us; so there is no man but may easily see reason, why it should be thus: first, seeing the one cannot be without the other: secondly, the keeping of such agreablenesse betwixt our hearts and lives is our beauty and honor. And on the contrary, it is most harsh and offensive, when they which [ D] bear a fair show, and are content sometimes to be governed, shall yet at other times be nothing so.

I will say somewhat the more of these two, seeing it is one of the chiefest causes, why I entered into this present treatise, as may appear by that which I have already said: namely, that the Christian should be every day free from all reproachful evil: insomuch as if by any occasion he be turned out of the way, yet he should speedily return, and also that he should be daily given unto every good work, watching his opportunity thereto, that so he may have a good conscience in all things, and may bring forth much fruit, that God may be glorified. Yet I mean not that he should spend the whole day in reading, [ E] prayer, hearing of Sermons, or other religious exercises (excepting the Sabbath) but in one lawful thing or other about his calling; or any other instead thereof, which may be as well defended, and as pleasing to God as the duties of his calling.

More particularly to appoint or prescribe is hard, and this is plain enough for every true believer to understand, and apply unto himself: for I exclude not the commonest and meanest services and works, so as they be such as God alloweth, and without vicious affections gone about of him: as in the [ F] man, plough and cart, sowing and reaping, and all work thereto belonging, if he be called thereto; or other work in the man of occupation, as he hath been trained up and fitted for: as also all provision of things necessary to the maintenance of his family by lawful skill and honest means; and paying, and receiving of that which is due.

In the woman, to have care, that all be frugally and thriftily done within the house and without, which is under her hand; that she be diligent to see her children christianly brought up according to their age, her household to have all that is meet in due season : and more particularly among the rest, spinning, sowing, knitting, being done as to the Lord, and being those works [ G] which he appointeth them, and such like, are commendable, that they may be neither idle nor unprofitable. And these I name in some particular manner, lest any should think, that I go about any new-found out holiness to tie Christians unto, as some will be ready enough to imagine and think, when they shall see and understand that they must every day be well occupied, (which few will be tied to) and doing of one good duty or other.

And yet this I add, that as these and such like must be done, and in one or other of them the six days must be bestowed, yet (I say) this must be added, that all these lawful works must be done of them in faith, that is, they must know that God commandeth such works to be done of them, [ H] and therefore they do them readily and willingly, not for necessity only, or for fear of punishment, or shame of the world, or because they would be rich: all which are carnal, sensual and devilish respects, as I said before in forbidding all vicious affections in men's lawful actions; neither do they please God which thus go to work. And further they must do these lawful works in persuasion and confidence that God will bless them therein, and give them good success, and take that for their daily bread and blessing, which God in their thus-going to work, doth bestow upon them.

And lastly, they must do these without adding the common sins, [ I] which wicked persons do use at their work, as swearing, lying, negligence, idleness, falsehood and deceiving, cursing, quarrelling, impatience, and contention. These and such other of their own devising the wicked do bring in, among the lawful works which God commandeth them to do, and mixeth such evils with the doing of the works, which of themselves are good, that they utterly mar, and deface them thereby, deprive themselves of God's blessing, and it causeth their callings and trades to be meanly accounted of, and in discredit with such as are not able to judge, as though none could use them better: whereas others as poor as they, and as much put to their shifts, yet taking better direction, and depending on God, and carefully abstaining from such sins, as are wont in the most to accompany [ K] their lawful works and dealings, do live in them contentedly, peaceably, and holily, and do in that manner put honor and beauty upon their callings, and testify that God hath to singular ends and purposes appointed and given them unto us.

And thus would God have Christians go to their work, and do all their [ A] lawful business, not as hirelings, only in regard of their bellies. And this were a goodly and most beautiful sight to behold in all sorts, masters, servants, buyers, sellers, and even in the poor laborers; yea, cutters of wood, and drawers of water : and they that are of meanest place in families may live godly in them while religion rules their actions, and while they desire to do them as they are taught in the word of God. And they who go to work after this manner, may be merry at their work, and merry at their meat: and yet I mean not as the profane and earth-worms, who sometime are merry when they have more cause to be heavy, seeing neither they nor their [ B] work are pleasing to him; but the other may rejoice and be glad by God's allowing, yea commanding it them, where he saith: Rejoice thou and thine, before the Lord thy God, in all that thou puttest thine hand unto. And again: Serue the Lord thy God (that is, in that thou art appointed by him to do) in joyfulness and with a good heart for the abundance of all things. And this is the mirth and joy of heart, which the Apostle willeth us to take our part in, saying: Speak to yourselves in Psalms, and Hymns, and spiritual songs; singing, & making melody to the Lord in your hearts, with thanks for all things through Jesus Christ. In this sort hath God allowed his servants, who have learned and are resolved to obey him in all things, to rejoice, and go about their worldly [ C] affairs; and in like manner, doth he allow them to use all their lawful liberties in this life: all which, he knoweth they have need of, to allay the tartness, and asswage the painfulness and grief which through their afflictions are infinite ways ready in all places to meet with them. And not to do lawful business and works thus, and with the three former rules set down, but as the unruly and disordered people of the world do them, is to make the lawfullest and excellentest callings base and mean, and to the persons themselves most hurtful while they stand forth against them as accusations, for that they have used them unlawfully, which in themselves are very honest and lawful: which I say, that I may answer the brutish and irreligious [ D] sort, who say they know no difference betwixt those who are counted godly, and themselves; seeing they are fain (say they) to work for their living, as well as we, their godliness will not feed them. The difference let them learn from that which I have said.

I have also spoken this by occasion, for the satisfying of the simple-hearted, that they may not think that (in requiring that we should live every day in a godly manner) I do urge any to leave off, and lay aside their callings and business: and yet this I show to be required by the Lord; how, and in what manner those lawful works ought to be done of them, that he therein may be pleased. And so I conclude, that the believer ought every day to arm and [ E] frame himself to a godly life, and to cast off all that sauoreth not thereof (as in some which are most usual actions I have shown) seeing his whole conversation must beseem the Gospel ; remembering what the wise man saith: All that thine hand shall find to do, do it with all thy power, for there is no work in the grave whither thou goest.

Which if it were persuaded thoroughly to men, that it ought to be so, and that it is as necessarily to be looked after, as their maintenance, health; yea, or their life it self (which none well advised will deny:) then should there not be this posting it off from one to another, which now there is: nor this [ F] refusing to be subject to God in this main and great commandment of doing all to his glory, which they that refuse, do refuse godliness it self: And there should not be this parting of stakes betwixt God and our selves, that sometime we will be forward, and sometime backward, in some things obedient, but in others denying our obedience, which causeth such patching and peecing of duties, as is far from holiness, without which yet, we shall never see the Lord's face ; whereas yet by constancy in duty, and keeping of a daily course, therein much dullness, deadness, barrenness, sloth, idleness, and the fruits thereof, lewd lusts, and many such dangerous evils should be avoided, with which even many good Christians (to their great heart-smart [ G] afterwards) are annoyed, because they know not how to do better.

The sixth point of our daily direction in thankfulness: I mean, a renewing of this duty to the Lord every day, that so we may still see and acknowledge our selves indebted unto him, and be the fitter to go under any of his fatherly chastisements, which he shall lay upon us, which without it, will press us down, and raise bitterness in our hearts: and also that by it, we may the ofter call to mind God's many kindnesses, to cheare our harts, which are too soon forgotten of us. The Prophet Jeremiah forceth this daily duty to be continued of us, when he saith, that the mercies of God are renewed upon us daily : and what followeth upon that, but this, that our hearts should conceive, [ H] and our mouths should set forth and declare his praise accordingly? For if we be commanded as the Psalmist teacheth, to continue this duty long after his benefits be received (as he saith, Let Israel now say, that the Lord is gracious, after his bountifulness had been declared unto them) how much more ought we to praise the Lord daily for his mercies renewed upon us?

Therefore, did David the faithful servant of God force himself to perform this duty as too slouthful in his own judgment, though we read of none more continually occupied in it, Psalm 103.3. saying: Praise thou the Lord, ô my soul, and all that is within thee, praise his holy name: and further he [ I] saith, that he will be ever setting forth his goodness, and praise his name always.

And yet that none may hinder this duty in us by saying, we are not bound to follow, no not good examples in all things, let us well weigh the commandment of God by the Apostle, saying: In all things be thankful : as if he should say, that our whole life ought to be a thanksgiving; and therefore it is no life, when we cannot be thankful. And what the thankfulness is which should daily be in us, look in the former treatise.

The next duty to be daily performed of us, is watchfulness and prayer: of which two, as the first ought to be continual, even to over-see our whole work in and through the day, and to look before us that all may be done to [ K] the glory of God (for as the eye-lids preserve the tender eyes from annoyance, so doth this our life from offense, and our feet from falling :) so this latter, namely prayer, is to be as an help and hand-maid unto that.

And although I prescribe no certain rule, nor set hour to the solemn performing of this duty, because we are taught to pray always, at any time as we shall have fit opportunity, yet ought our hearts to be lifted up to God often, having ever occasion: and sometime solemnly, and by set prayer [ A] pouring out our complaints, and making our requests unto him. Both of them are so far to be in use with us, as we are desirous to retain sound peace and quiet minds toward God, and to be free from, or at least, not to be overcome of temptations: which seeing we are subject unto every day, it cannot be doubted of, but as the one should not cease, I mean watchfulness, but be working in us continually, and keep us waking out of spiritual slumber throughout the day; so the other which is prayer, should quicken and sharpen it, and both of them strengthen us, being oft and usual with us, against all occasions, which might else over-match us.

And can any be ignorant, when our Savior taught us to pray every day [ B] for our daily bread, but that we should pray every day for grace to be guided aright and comforted, there being as great need of it, and more, then of the other? The same thing he meant, when he uttered a parable to them to this end, that they ought to pray always, and not to wax faint : but ever willing, though not ever able. So that the life of a Christian is no day well passed, when prayer (as it hath been before described) is not one member & part of it.

The last point of our direction is, that we by means of all these, as our faith, and fear of displeasing God, &c. may keep and hold fast our holy and most sweet peace with God, and our rejoicing, which is the fruit of this Christian walking, and an inseperable companion unto the same. I have [ C] taught this in general before: only now I show, that it is daily to be kept and maintained of us, in such wise, that as we regard our bodily maintenance while we live here, so should we provide that this our peace, which passeth understanding, be not broken off betwixt God and us. If it be asked how this shall be; the Apostle saith, If we be justified by faith in our Lord Jesus Christ, we have and do enjoy it. And we have heard, that the Lord hath both given liberty, yea and commandment to his children, that they should daily believe and lay hold on eternal life, and rest themselves in the assurance of his love: and how can this exclude that peace which we speak of?

Nay, our rejoicing in the Lord, which is rather a degree beyond this [ D] peace, we are commanded to entertain and retain always, that is, at all times, that none may imagine that I mean, we should only someone time in the day or other possess and enjoy it. Neither indeed is any part of our life any day pleasant unto us without it. Therefore the Apostle doth very fitly meet with an objection of ours in the forenamed Scripture, thus: that if any of us dare not presume so far as to take our part in continual rejoicing in the Lord, or if we should think, that the Apostle was not well advised in offering so great liberty unto us, he repeateth his words thus (again, I say, rejoice:) as if he should say, you who are careful over yourselves, and over others, (for to such he speaketh) be ye merry and joyful in the Lord from time to time, [ E] yea and so as no worldly sorrows do break it off.

Now I have shown what are the necessary graces which should accompany the life of the believer daily, I wish him to view thē all at one sight together; to see if he may well be without any of them: as without certainty of the forgiveness of his sins, without fear of offending God, a thankful heart, and cheerful watching and praying against evil, &c. And he cannot walk void of any of them, so yet: he must not think but that there are other particular actions beside these, but they be all to be well ordered and [ F] governed by these. And now somewhat I will set down about them, not unprofitable and needless. I have briefly proved, that some certain manner of directing a Christian daily, is required in the word of God, and that it is no fancy of man's brain, thus nearly and narrowly to look to himself: and have set down a draught thereof out of the Scripture, and therefore men must know, that it is their sin, when they are not guided by these rules in the daily course of their living: I say, when these accompany them not, whatsoever their calling is, or the actions which they are occupied about, it is their sin, whether it be of ignorance, that they know them not (which is the less, if they be willing to learn:) or carelessness, or willfulness, [ G] that they do not, or will not, regard them; and being sin, it is to be resisted, seeing no sin is to be borne withal, or rested in.

And that it may be thought more necessary to be daily guided in this manner, we must know, that these graces which I have spoken of, are not at someone time or other of the day to be thought or spoken of (think not this to be my meaning, in saying we must have them every day) for so, we might possibly be little the better for them (as if once in a day a man should pray, give thanks, look to his ways, to his peace, &c.) a man might do all these & the like, and yet not of necessity well guided for all that, through the day: but this I mean, that this holy furniture should clothe and beautify our [ H] souls throughout the day, and have their settled abode in us; and not ebb and flow as the tide doth, nor go and come as passengers that tarry not; but home-dwellers: as for example, that our peace should not be broken off by any occasion, our watching should not cease, we should keep our selves from evil the whole day, and so likewise be ready to one duty or other, and we should cherish our weak faith from time to time, retaining minds thankful, and walking in the strength of our prayers, though we be not ever uttering and expressing in words either prayers or thanks.

So that our hearts may be well seasoned with these, as the chief things, [ I] which we should regard and look after, and yet neglecting no needful work that must be done, but doing it much the better by means of these; and so the froth of our own brains, as endless and needless wanderings, vain cogitations, and foolish and noisome desires, shall be much restrained and allayed in us. This is it (all wise men do know) that most troubleth us, and of the which, we be every day in greatest danger; I mean, the looseness and disorderednesse of our hearts: for they, as they be never unoccupied, but prone to evil a thousand ways; so if they be not bridled, holden under, and suppressed, they are so soon fixed upon some object that cometh in the way, that they carry us headlong after it, we being then impotent for the time [ K] and unable to resist, when we have let them loose, and given them scope.

And from thence arise (I speak of the better sort of us) great heaviness and unquietness, to see such changes wrought in us: and this is the best that cometh thereof, until we recover our selves again, if a worse thing follow not, that we fall not into some further unsettledness and distemperature, which will cause no small annoyance. Now what is a like remedy [ A] against this, and all other baits of this deceitful world, which the devil layeth in our way, as to have our hearts daily fenced thus with watch and ward against them, as I have said, to hold such sin execrable always, to keep in love with piety and goodness, to retain hope and confidence that God will make us strong against them, to live in his favor still that we may want nothing that is good, and to enjoy most sweet and sound peace to comfort us so to our liking, that we may not need to hast greatly or gape after such allurements, which are no better then deadly poison? What (I say) is like this precious remedy, to keep us in safety every day? Which God hath [ B] therefore given us, that we may be preserved from infinite fearful dangers, which are in this world, and that we may also live with much comfort; yea, he that giveth his heart to the Lord, that it may be taught all these rules of the daily directing of a Christian, can tell how true this is, and what reward is found and enjoyed daily of such as take delight in them.

But many Christians, who bear a good affection to the Gospel, and generally mean well, yet will not particularly trouble themselves (as they count it) to be brought in their whole course within a narrower compass, and to a more near acquaintance with the Lord, yea when they hear that it is to become by, but would fain bear themselves in hand, that they are [ C] well enough; when yet they are oft constrained to fear, yea and to feel the contrary: for what do they find but much weariness and grief, checks and accusations, yea and are sometime also noted of others, to be but cold and barraine professors, when they have followed so much and so far the devises and desires of their own hearts? And besides this, how much detract they from the beauty and excellency of the godly life, and what injury offer they unto it, when they are able no further to commend it then as they find, (for as they find, so they will speak of it) whereas it cannot sufficiently be esteemed and accounted of: neither can the servants of God, who have experience of the benefit of it, satisfy themselves in setting out the excellency thereof.

[ D] I deny not, but there are many, who for want of knowledge, do not see that which sundry others of their brethren do, and yet are faithful in that which they know: but they rest not satisfied with their present estate, but long much to see the will of God more clearly, and desire fervently to attain to greater measure of grace. And to all such I know, how welcome it will be to have more clear direction, then as yet they have found: and such I would have know, that for their causes I was persuaded to utter that, which God hath revealed to me so far as concerneth them. But as for such as like so of their present estate, that they hast not to be acquainted with any better, (seeing [ E] there is ever in God's children a desire to grow, and a longing to be better) whatsoever they think of it, and how highly soever they account of themselves in it, they shall go forward everyone his way, till they be as blind as the moule, as deaf as the adder, as dumb as he that openeth not his mouth, and as unprofitable as the salt that hath lost the savor, and is good for nothing but to be trodden under foot, and cast upon the dunghill.

Neither let the people of God count this any burden to be thus directed: but it is their flesh and corrupt wisdom which burdeneth them, whereto they are not debtors. And what do I persuade unto, but the use of, and continuance [ F] in that holy condition, which every true believer hath tasted of, and had his part in, but that many such through ignorance and vnacquaintednesse with it, have not attained unto steadfast continuance in it? But to return a little to the other: ô people to be lamented and ever pitied, that they being borne to great honor even here in this life, should forgo it so contentedly, and suffer others to enjoy it: whom I require to hear me, saying unto them, that if they were wise and well advised, though they might live as their heart desireth here, and should never be called to their account for the same, yet they would fly from a licentious life, being but a sweet poison, and would [ G] choose to spend one day godly, (even for the fruit and pleasantness of it) rather then a thousand days otherwise: which many heathens in their kind, and according to the light and knowledge they had, as Cato, Scipio, and others did, that is, in moral virtue and honesty, to the perpetual shame and just reproach of many which go for Christians.

And this is that which I go about, that in this shifting and godless world, some who are very willing already to be guided well, but are unable to direct themselves, may have some help by this which I have written: who if they should be hindered thus, namely, that they think, for all that can be said, yet there will be wanderings out of the way, earthliness of mind, frowardness, [ H] and much rebellion, and therefore to small purpose it might seem to be, to take great pains for little profit: I say (by the grace of God) their profit shall be great, and their pains small, for the benefit which they shall reap by it, yea in time it will become pleasure to them, after they shall accustom themselves daily to seek the Lord in such manner, as I have here taught, and as his word prescribeth, and they shall see their strongest rebellions much weakened, and evil desires much abated and asswaged in them, and they themselves prepared and made fit by this well seasoning of their hearts to make the actions of their lives correspondent.

And to uphold our selves in holiness thus as it is required of us, no less [ I] help is needful, then the daily keeping of our hearts in this estate, which I have set down. For although while the heart is thus looked unto, (as it would be of us, if we counted it the necessariest work that we have to do throughout the day) while the heart (I say) is thus looked unto, everything doth well follow our hands, and much good is done in our lives: so yet, except we make great provision, that this work may be daily and constant, we cannot choose, no not the best of us, but we shall commit many things in our lives unbeseeming our profession, and smally to our own comfort. And howsoever the rebellious world cannot away with it, yet (as I said before) all the godly, if they knew it, and so far as they do know it, do aim at it, & [ K] would think themselves happy, if they could be partakers of this liberty: I mean, when they can and do advisedly, and with good consideration keep steadfast daily in this holy and sweet course, and are not perverted and turned out of it, as sometime they have been.

I confess, all are not in a like measure enlarged, either by knowledge to see the excellency of it, (as I have said) or in heart to desire it, seeing they are not acquainted with it: but yet when they do see, how God of his abundant [ A] kindness, hath shown them a way to make their lives more pleasant, and his service more easy, then they have thought or could find; they will wish a part in this wisdom, thus to guide themselves, before all other pleasures, though the flesh should never so much rebel against it. And it must be granted, that the heart will strive sore against the continuance in this course, and rebel and be discontented with this, that all unlawful liberty should ever be denied unto it. But as they shall see more clearly into this blessed estate, and have daily more experience, both that God doth give them power to mortify and overcome themselves, and make this holy course sweet unto them, [ B] the more their harts shall be set upon it, to desire and long after it, and to have it in an high account, which is the greatest matter, and the hardest piece of work to be obtained, especially with continuance and steadfastness therein.

For if it were men's pleasure and delight throughout the day to be well occupied one way or other, and in all that they should go about, to have their hearts ready to guide them aright therein, all other gain-saying desires of the flesh should soon be withstood and resisted, and the occasions, by which they were wont most of all to be hindered and withdrawn, should be shunned and avoided. And this may much set them forward in this course, that if they seek to retain constantly any one of these eight rules, [ C] which are set down to guide them daily, they may know, that it will be no hard matter to enjoy all the rest with it, seeing they hang together as linckes of a golden chain. For they cannot arm themselves with a mind free from the love of sin present, but they must be repentant for their sin past, and embrace forgiveness by faith, and find rest to their souls, and filled with thanks: and so I say of the rest, if they know this point of God's will, that he requireth it, that one of them should daily go with the other, as indeed the one cannot be without the other.

And if any say, belike I go about to make men perfecter and holier, then the Lord ever did, and to persuade, that they may serve God without strife [ D] and battle with their own lusts and the devil: I ask them again, if this course of daily keeping our hearts in frame, and spiritual government can be without most diligent observing of our ways, and strong setting of our selves against all adversary power? And further, I answer, that I go about no other thing then this, that God's servants may be best fenced against the common corruptions which are in the world through lust, and may honor God in the best manner, and themselves live with the most comfort, and that they may know and be persuaded, that he of his mercy hath provided this sweet path-way to heaven, for his poor servants, who are despised in the world. And they who have not as yet experience of this seasoning of their [ E] hearts with grace daily, I wish them to desire it above all other things, and in no wise to hold themselves contented without it, if they desire to do well and to see good days. And let me obtain this at the hands of all well meaning Christians, that they believe it.

But now I having spoken of the foundation, that should be laid in the heart of all God's people, upon which the building of a godly life every day is to be set, and without the which (indeuored after of everyone) it can in no wise stand; and that is, an heart endued with the several gifts of the spirit, which I have set down; I have thought it very meet and necessary to add [ F] one thing to this which I have said: and it is that, which the diligent reader will require and look for, especially if he be not well experienced in the practice of christianity. And this it is: why men are not directed how to lead their lives daily, and to govern their tongues, as well as to rule and beautify their hearts, and why they have not direction how to do all their outward actions daily: (for of these, they say, no rule hath been set down in this whole treatise) but only of the well ordering of the heart; whereas that toucheth but some part of men's duties in the sight of God: but all other things are left (as it seemeth) to our own discretion, which are to be done in the eyes of [ G] men.

To the which I answer, that the heart of true Christians being kept thus purged from evil, and seasoned graciously, (as we have heard) good life and behavior will come from thence, as Solomon saith: and according to the diverse occasions, which shall fall out to everyone daily, his knowledge shall and will guide him either in his calling, or in the supply of it, by other necessary duties: but more particularly, they must not look that there can be any certain direction given of the outward parts of our lives, which of them should be done every day: because the actions of our lives are variable for the most part and innumerable, as all do know; and therefore cannot all be done upon [ H] any one day: and men are constrained by sundry occasions to do some duties one day, & some on another: and oft it falleth out, that such as they must of necessity do on someone day, or else they shall sin; (as following their callings painfully and diligently) they cannot do on some other, but they shall sin; as to visit their parents on their death bed, or make peace betwixt men, when it is required at their hands.

But further, and to the more full satisfying of such as would desire it, this I say; that although there can be no certain and perpetual rules given more particularly, which are as necessary one day as any, (except we would lay burdens on God's people which he himself hath not done) and those concern [ I] the heart inwardly, not the outward conversation: yet there are certain duties of the life performed in the sight of men more commonly and usually, then some other; and they are such as do concern all true people of God, and for the most part, fall out every day at least one or other of them, if not all. These therefore which shall be of so great use among God's servants, I think not amiss to set down, and so to satisfy their demand so far as God's word giveth leave: not of necessity to tie any to the practicing of them every day, (which I would have well to be marked) but as everyone seeth that he is bound: yet someone or other of them must be done every day, as we shall see afterwards. And for the other which do not bind the conscience [ K] every day, (which I do set down now immediately following) and yet are profitable, and helpful to live well and happily: let a Christian use them, and so many, and as oft as he may, and as he hath occasion offered him, and as he gaineth thereby in godliness, and winneth peace to his heart, and knoweth not how to do better, seeing it is an hard thing for the most Christians to see particularly, how to pass the day in the particular parts of it from one hour to another, (especially when they must intermit the works of their calling) [ A] but it shall be in an idle & very unprofitable manner, without some such help and furtherance. A brief sum therefore of these I will set down, with some short explication, and utter my mind more fully of them afterwards. And they are never done aright nor in their kind, except they proceed from the heart well ordered, as I have said before. And they are in number nine: the first whereof is this:

CHAP. 10. Of outward duties of life, most commonly to be done daily, [ B] but not of necessity.

T HE first, that we awake with God.

That is to say, that as soon as we have broken off our sleep every morning, we bend and resolve with our selves to give unto the Lord the first fruits of the day: and that either directly, by thanksgiving, confession of our sins, and request making for our selves and God's people, we lift up our hearts to God in a brief manner: or indirectly, that is, though we tie not our selves to this manner and form, [ C] yet that we make it our first work after our awaking, to common with, and look up to God, drawing our hearts to the love of and rejoicing in him; that he being first in account with us, may be also throughout the day chief with us, and present to guide, bless and comfort us: and that we do this, till in a more solemn manner we see our selves apart from other things to prayer.

The second, that we provide (if it may be) solemnly and upon our knees, to make profession of our repentance by confession of our sins, requests made to God, with thanksgiving, taking to us words, as Hosea speaketh, that is, with our mouths uttering them, preparing our selves by meditation hereunto.

[ D] That is, before we enter into the affairs and dealings in the world, (if it be possible) we make this our first work of the day: and in our confession, let our special sins be mentioned, by which we have most displeased God: in our thanks, let some particular favors of God be remembered: in our requests, let us crave pardon of our sins with faith to obtain it, and all other necessaries; & namely, that we may well go through the day, and have God's blessing in all that we shall set our hand unto in the day. To proceed the better in all these, let us meditate either on some of God's mercies, or our own sins, or on some other things profitable; that by meditation and prayer before we enter into our affairs, we may be the better prepared to pass the [ E] whole day after in much better sort, then otherwise we might be like to do.

That (if it shall then be most expedient) we with our minds still kept well ordered, betake our selves to our calling and vocation.

That is, that we willingly and diligently set our selves to perform duty in that work or service, for the which we are fitted, and to the which we are called: and therein abide as we are able, except any weightier matter draw us from it: assuring our selves, that we please God no less therein, then in obeying his other commandments. And that we be therefore cheerful [ F] therein, (it being the business that God hath set us about) and confident, that we shall find good success, seeing we have a promise of blessing from him; and so doing, that we take heed, that we mind not our profit in such wise, that we cool any grace thereby, or quench holy affections in us: but that we be fit to go from it to such other duties, as shall be meet, that so we may do our earthly business with heavenly minds, which is an high point of godliness, and make them and holy exercises, helps one to the other.

That in all companies we behave our selves, as we are taught of God, and as it becometh us: especially so, as we leave no ill savor behind us.

That is, seeing some part of the day is usually bestowed in company: therefore [ G] in what company soever we shall be, either of our own family, or strangers, superiors or inferiors, and how oft soever, that we have special regard to be harmless, and free from giving any ill example, carefully marking and shunning the occasions thereof, and provocations thereto. And that we be ready by all opportunities, to take any good that we may, either by example or communication from others: or do good our selves by offering both. And that in any of our dealings with men, about or in the things of this life, we neither hurt or do wrong to any, but rather suffer it, knowing how we are given to love our selves, and in matters of profit especially, with the neglect of others: which among Christians is a sore blemish. [ H]

That we do not ill spend the time in our solitariness, or when we be alone.

I mean, that at such times, as wherein we shall be free from company, we have the like care of our hearts and behavior being alone, that we were taught to have of them both, and of our talk in company. For example: that in our behavior we attempt or go about no evil, as stealing, whoring, or committing any unlawful thing, &c. and concerning our hearts, that we suffer them not to wander after needless and vain things, but hold them within this compass, that either our thoughts be of those things which are lawful, as the well ordering of our business, and yet that also with moderatiō: or of things holy and spiritual, as the glory of the life to come, God's love [ I] to us, and care over us in this world, and such like; considering and remembering, that we must redeem the time to the best uses we can, and in conscience most approve of; or if our thoughts be at any time of things evil, that it be only to bring us into further hatred and detestation of them, and not to ingender and raise up a liking thereof in our hearts, which Satan ever intendeth, though we had no such meaning, nay rather purposed against it, when we first entered into thought of them.

That we use our prosperity and all the lawful liberties of this life, soberly, and so as we seek to be the better by them.

Forasmuch as our merciful father bestoweth upon us many great blessings [ K] even here where we be strangers, both in token that he can afford us them; and to show, that piety and the fear of God are not without reward, no not in this life. 1. Tim. 4.8. Therefore it behooveth us to be circumspect and wary, that we swell not, neither be insolent, because of our prospering; neither idle and loose in our lives, and so abuse the same to carnal liberty: but to be more rich and fruitful in all good duties both to God and men; because we know, [ A] that he which hath received much, of him shall much be required, Amos 3.2. And that herein is our heavenly father glorified, that we bring forth much fruit, John 15.9. And so we have the right use of God's benefits, which is a greater treasure then the benefits themselves, 1. Kings, 3. as we may see by the fearful ends of such, as had many great blessings, but regarded not how to use them .

That we be ready to receive our afflictions meekly and patiently, and so be found indeed where we are tried with them, that our patient minds may be known to all.

[ B] Our lives are subject to many calamities, and every day to sundry: yet, doth not the Lord chastise us, for that he taketh any pleasure in our sufferings, but of very love sendeth them for our benefit, namely, to wean us from the excessive love of the world, and to purge out our dross thereby, that we might not perish with the world, but have proof of our faith and patience : which causeth the greatest joy of all other. Therefore we must not fret and be impatient in them, but confess, that they are necessary and meet, as oft as God sendeth them, and therefore wait to see a good end of them; that so we may have experience of great good by them, which may make us hope for the like after, and that without fainting.

[ C] That we constantly keep and use the exercise of prayer and thanksgiving in our families, and such other helps to maintain the knowledge and true worship of God, and of true happiness amongst us.

For seeing we are forgetful of our duties, and easily drawn away by the world, we have need to have daily and oft access to God, and our servants especially, who have little other private help. These exercises of Religion are, prayer, reading, chatechising and conference, with singing of Psalms, &c. and that these or such of them as are common to the whole family, be used at the most convenient times when the family may come together: and that we indeuor to do the same together twice in the day at least, providing [ D] to perform the duty of it with cheerfulness and reverence, knowing that we have therein communion with our God, and most sweet refreshing of our souls thereby: always remembering, that this shall not be so aukely gone about, nor so hard as many find it, if other duties before mentioned, be carefully looked to.

That before we lie down at night, we look back to the works of the day, how we have passed it, that where we have had blessings, we may be thankful, and proceed in the like course after: where we have faulted and failed, we may reconcile our selves to God, and so lie down in peace.

[ E] For seeing we have some special infirmities to make mention of, and some particular benefits to give thanks for, and to pour out our complaints in special manner, it is meet (as we shall be able) that we should thus view, and go through the several acts of our life in the day, calling them to remembrance as we can: that where we shall see that we have received help and strength to live well, and to keep peace with God by the rules and duties prescribed, otherwise then we were wont before we did so particularly observe our ways, we may with praise to God, rejoice and take comfort in our gain, and more constantly hold out in the same course; and where we [ F] have failed, we may be willing to see and acknowledge our faults, laying hold of pardon, and look better to our selves after: and so making agreement with the Lord, as being reconciled to him, and leaving no accusations nor checks to our consciences, we may lie down in peace, and fall asleep in that state (even as we awoke with it in the morning) ready to make our bed our grave, and so show our selves to be pilgrims and strangers as our fathers were.

And these are the duties of our lives, falling out ordinarily, and most commonly to be done every day, at least some of them, and none more usually then these, which I have added: that thus, while these are well looked to, [ G] the daily direction, which doth (as we heard before) concern the heart, may not want matter to occupy and set on work the life, so as it may neither be idle nor unprofitable: and also to the end that every Christian may learn and see more clearly, what manner of thing a godly life is: for many are ignorant of it, and many who gladly would, for want of clear understanding of God's will herein, cannot tell how to go about it. Numbers think it to be a doing of someone or few duties, whatsoever the course of their lives be besides: neither yet to be tied every day unto that. Some think it is but to go to Church on the Sabaoth: and one thinketh one thing, and another another. To whom and to all other I say, that it is no less then a daily, and careful [ H] looking to our hearts and lives, as I have set down, (though it tie no man upon necessity to any certain outward work or duty daily, as I have said) and a returning again to this holy course, if by any occasion we have departed from it, yea though it have been but for a short season.

And because we are not, neither can be, always settled to abide at home in our own houses, where it were easier to keep some even and equal course in our lives, as we are directed by God's word, yea and sometime we be forced to be taken up both in the travel of the mind and body, more specially about some weighty matters, in which case we shall be ready much more [ I] easily to forget our selves, and so become unsettled; therefore let this watchword be remembered and regarded: that if any such thing fall out, as by hasty and long journeys, attendance upon suites or great persons, change of dwelling place, or change of our estate from singleness to marriage, from poverty to wealth, or the contrary (as unusual matters do more easily unsettle) that in these, I say, and such like, when any shall fall out, we be more careful at such times to be fenced against all such occasions, then when we be void of them: and that we do this, as we love our peace and communion with God.

CHAP. 11. Of the benefit and commendation of the Direction.

N Ow I will proceed to the third point, namely, of the necessity, profit and comfort of the daily direction: and then more largely speak of these nine duties, seeing a Christian shall find so great use of them, that he may [ B] be in some sort helped thereby daily. Of this third part I shall not need to say much, if that be well marked and considered, which I have set down of the two former. For if it be granted, that God directeth us daily how to go through the whole course of our lives, and that he teacheth us what manner of guiding us this daily direction is (both which have been proved unto us:) who can doubt, but that it must needs be a thing of great account and reckoning, and of singular use, and gainful? especially to all such as being of an upright heart, are yet not so exercised in the Scriptures, nor so experienced (by means of the darkness and blindness that yet is in [ C] them, and of sundry other lets and discouragements) that they are able by their own private help to draw out of all their readings, hearings and knowledge which they have gotten, any indifferent form or direction to govern themselves.

Besides, many such enjoy not the ministry of the Gospel ordinarily, but as they get it by their painful travel abroad; and many (the more is the pity) do not tie themselves conscionably to preach the most necessary doctrine to their people, yea (I may say with grief) are altogether unfit to do it: and the diligentest Preachers and best able (for the most part) tarie not long to season the hearers thoroughly with such matter; but by death, or other [ D] occasions, are quickly removed, or so mightily discouraged by their people and the diverse kinds of crabbed, teachy, scornful, hollow, proud, profane, and the like ill qualities of them, or some other ways, that rarely it may be found, (what an admirable and lamentable thing do I utter in this golden time of 44. years peace, scarcely to be hoped for half so long again!) yea rarely (I say) it may be found, that in all this time there are grown many able to guide themselves with sweet peace, through their troublesome lives. And we who know, that men without direction by God's word, wander and walk in uncomfortable darkness, what can we better do for the easing and helping of them to their hearts desire, and satisfying of their necessities, then [ E] show them the easiest and plainest way to escape and come out of it, as God hath shown us?

And therefore for mine own part, I have endeavored in this work to do the same: and although neither fully nor perfectly to set down in a little room that will of God which is dispersed throughout the canonical Scriptures; yet, so far as God hath revealed unto me, that, which I count the best treasure and commodity, that God hath bestowed upon me in this transitory life; and that which how small soever it may seem in the eyes of any, yet of [ F] whomsoever it be embraced and esteemed, shall be no less then I have said, that is, necessary, gainful and comfortable.

The reason is great: for that, whiles we walked before without some certain direction, we were never long settled, especially with religious minds, how to bestow the day nor the parts of it, in the actions of our lives, neither how to begin, nor how to end it; and therefore were much wearied and distracted with forgetfulness and rashness (I speak of good people) unsettled oft, and yet knew not how, neither how to return again. But since we have been guided more clearly and particularly, we have seen much better how one thing cometh to be done after another, and one duty not neglected for [ G] another, and so have been delivered from much toile and tediousness: by it we learn how to rise out of falls, and to keep well whiles we are well. It is profitable for all sorts, in what lawful trade of life soever they live, having already begun to change their lives, and thereby being fit and meet to practice it. And such are all that by faith in the Son of God are set free from their sin, and assured of his favor.

No other can well set themselves about it, but shake it off, as they do all other good things: which I thought meet to put the reader in mind of, that although he shall not see this doctrine commonly practiced in the world, yet he may not think it for all that, any novelty which God's word doth not [ H] warrant, or therefore needless for himself to go about. For some (no doubt) will be ready to count it over-strict and more then needeth, to be tied to any such thing, and to persuade themselves, that they may with some few duties doing, please God as well as they, who spend their whole life in searching out infinite points of God's will to practice the same: and they count that an easy way to heaven in comparison of the other, which they think long and tedious.

But let such understand that they are not fit to make their use of it. They must be other manner of persons whom I speak to, or go about to persuade: for they who will weigh things advisedly, shall consent (I doubt not) to that [ I] which I say; and shall see further the danger of these men, who content themselves to stand at a stay, rather then to be led still forward in a fruitful and holy course: and so being much idle and unprofitable, imagine and conclude by and by, that it can be no otherwise with men, whiles they here on earth be absent from God ; and so likewise that the Christian life is not such, or so pleasant as the Scripture everywhere affirmeth it to be; which is nothing else then to charge it with falsehood and lies: but many of God's dear servants do know it, and find by experience, that this Christian life hath no match, abounding in delights; yea, and those most sound, permanent and unspeakable. [ K]

To return therefore to them whom God in mercy hath called to assurance of their salvation, for they by such direction as I speak of, shall see the Christian life more easy by many degrees, then ever they found it whiles they walked after no certain direction before: such (I say) both poor and rich, Minister and people, one and another, may learn, and that every day through their life, how to keep company, how to be solitary, how to be occupied [ A] in their labors, how to cease from them, how to rise and how to lie down, and how to bestow the other times of the day; not discouraged at night though they did not all duties, (which in one day cannot be) but quiet and cheerful, seeing they did those which by good direction they saw most necessary. For they shall be taught by it to keep a certain proportion and agreement in their actions, that as one sauoreth of Religion, and a godly mind, so may the other also: and as they speak and hear the word well, so they may have their thoughts good also, & their harts purged from whence both these do come: and as in their prayers to be holily affected, so in their husbandry, houswifery, feasting, journeying, buying, eating and other dealing: [ B] that so every part of the day in the diverse actions of it, may have the proper due thereof; which if it may be obtained, is not meanly to be accounted of, if we consider how many thousands, never taste of this dainty through the year (which we may enjoy every day:) yea, and for the want of it, have a woeful and a deceiveable passing of the time, and for the most part wearisome and tedious.

Besides, we may by the benefit of it so be occupied in our earthly and common business, as from the same we may come readily and willingly to heavenly exercises (whereas the most come untowardly:) and also in the same business we may have our minds heavenly, and therefore our actions [ C] which are done thereby to be there after.

And whereas many even of good hope are wont to complain and say, that longer then they be in praying, reading or such like exercises, they cannot keep in any well ordered course, any long time in the day together, but are distracted like others of the world which use neither reading, nor prayer: yet we by the help which God giveth us hereby, when we necessarily intermit them, and cease from them for a time (being occupied in our calling or other profitable duties) we (I say) may hold a good and well ordered course in our other actions and business in and through the day notwithstanding. And more then this, when we can bring our hearts to look carefully to this [ D] as to our harvest, we shall get such a distaste in evil, in respect of that which we had sometime, that we shall have great liberty to forsake and contemn it.

And here for the better encouragement of the reader to look more carefully into this matter, and not to be dismayed by the strangeness and vnaccustomednesse of the thing to the which I persuade, I will faithfully report unto him the speech of sundry Christians, long taught, and of the best sort of such as had profited by the preaching of the Gospel (as far as I could judge) in those parts. When they first heard of any form of daily directing them, whereby men are taught to be every day kept in the same holy compass, [ E] that they should be any day: some conceived it not at the first hearing, seeing they had not been acquainted with it: secondly, some smiled at it, as thinking it impossible to be brought into practice: thirdly, some confessed that their hearts did rise against it, as perceiving, that it was a certain rebuking in great part of their former lives, which was a thing unwelcome to flesh.

But it appeared to be a fault in all three sorts, by this that they did afterward correct themselves. For when they saw further into it, and weighed [ F] the benefit of it more deeply, they were of another judgment, and said as a fourth sort did say when it came first to their hands; that they did highly approve of it, and that it ought to be so, and that for want of such help and direction, they had been much confounded and troubled in their course, and that they would have thought themselves happy if they could possibly have attained to the practice of it; wishing that they had been acquainted with it long before. For they saw in perusing the parts of this daily direction, which I have here set down, that their hearts and lives should be freed from many incumberances hereby, wherewith they were before annoyed: and that they should serve God and live with men, much more cheerfully then [ G] they did before. And this is the sum of their first speech, which diverse honest and well disposed Christians used: which I report for the further encouraging and persuading of the Reader to a more free and willing receiving of this course, which I offer and set before him.

After this, they were advised, and exhorted to go about the practicing of it according to the several points thereof, after the right and clear understanding and due considering of it; and to show faithfully, how they felt it to help them forward in well passing the day, more then when they walked without it in the world: and which points of it, they found hard to be observed: and how they were letted, or what liberty they found more by it, in [ H] the governing of their lives, then when they looked not after it. Thus they were counseled to make trial of it by the month, and so by the quarter of the year, and to signify, whether any such daily course might possibly be fastened upon Christians, and with fruit, which (doubtless) few are acquainted with. And after trial made privately by themselves, they enjoining also the public Ministry to the further enlightening of them about the same, they confessed freely, to the praise of God, that they found and obtained more use of their knowledge, more constancy in their course, and sweet delight in serving of God then they ever looked for, or once could have asked of God, before they did in such particular manner look to their ways, though [ I] they had set their hearts to seek the Lord some while before. For they said, when they did consider, that God ought as well one day have his due at our hands as another (which they had not thought upon so thoroughly; but now by the help of this, they began to see more clearly: and that it was nothing beseeming the greatness and goodness of God, that he should be served by fits, and uncertainly; some day a little, some day nothing at all) they confessed, that they framed their minds of conscience, to look to their ways more constantly and carefully, and that in one part of the day as another: and more especially, that they did usually consider of, and call to mind God's love and kindness in his many mercies much more often, then in times past when [ K] they thought of them but seldom. And hereby, they saw such blessing of God upon their labors and indeuors, that they were able with chearfulnes and without tediousness to pass the day in their calling, and in the performance of other necessary duties either at home or abroad as occasion was offered, which they could never do before, for any long time together: they were not unsettled by matters about family, nor so easily and readily passing [ A] their bounds, and over-shooting themselves, in dealing about their worldly affairs: they were not so soon provoked to unquietness by losses or other of God's chastisements, nor to break out into heart-burning, fretting and uncharitableness against such as offered them hard measure in speech or otherwise: they did now more narrowly view their desires & affections, which way they carried them, and what deceitfulness was in them; which yet for many of them, they had not before suspected, or at least, little labored against them: and how oft they had smarted by them, when they had not this regard daily. They saw they could willingly do one good thing or other in the day, for the most part, or at least keep themselves from evil, and were not [ B] maistered of idleness, or busying themselves needlessly in other men's matters: they were not usually so untoward when they went to prayer, nor walked in many of their actions so loosely, as they well remembered they had done before: they now could find matter to joy in, and make their songs of, (even the many kindnesses of God, which have no end) whereas their joy was wont to be in thinking of that which they had, or desiring that which was other men's, or dreaming of long life, &c.

And above the rest, this did exceedingly comfort them, that whereas they had oft times before that, been much shaken with fear, that they should not with any peace persevere to the end: now their experience in subduing their [ C] unruly affections, and setting themselves to frame their lives to God's will as they were able, and that for some continuance one day as another, did give them strong hope, that they should much more easily do the same hereafter: yea and were persuaded, that if the Lord should exercise them with harder afflictions, then they had as yet sustained, that he would also uphold them even therein; and that as they should increase, so should their comfort increase, whereby they should be made able to bear them. So that this daily tying of themselves to record and think upon God's kindnesses towards them, in that he had made them happy, both here, had given them sure hope of happiness for hereafter, and the submitting themselves to be guided daily, did greatly [ D] amend them (as we see by their own confession) in their whole course. And what marvel though it was thus with them? For is there not (think we) a great difference betwixt a daily, and a seldom or uncertain view of our estate? betwixt a particular observing our ways, and a general course in Christianity? For although men may have without such like help and direction, oftentimes their hearts well affected, yet will it be nothing like with thē, as when they do with a resolute and constant purpose above all other things look to this one, and not to be removed from it, seeing it is the best of all, daily and through the day to hold fast the profession of their hope with joy, and to be careful to please God in one thing as in another. For then doth Christ's [ E] commendation of Marie reach also to them, that they count one thing needful; and they have chosen the good part, and it shall not be taken from them: when they can testify to their own consciences, that in their weighty businesses and dealings, and in their matters of pleasure and profit, they be thus indifferently carried about them; that this one thing is still counted needful, that is, by faith to rest in God, and still to be ruled by his word.

But to end my report of these Christians, for proof of that which they say of the benefit of the daily direction faithfully observed: they allege [ F] that it was not wont to be thus with them, no not since they had embraced the Gospel, had hope of salvation thereby; nay, and that they were wont, as soon as they had been out of their beds, by and by to have their hearts set upon some light and foolish matter, or to have fallen into jars and brawls, or to be carried into the world, and so earnestly set upon the same one way or other, as that all goodness was forgotten: yea, and this also even since they had received some care to please God, and that prayer a spiritual duty of all other most usually intended to be frequented of them, yet by the least occasion was put by and omitted. And when the morning (which being the first part of the day, should be consecrated to the service of God, if in any convenience [ G] it may be) hath been thus profanely spent and taken up, the whole day after (we may be sure) hath been suitable for the most part and answerable. So that they have not felt that sweetness in their lives, which by teaching they had heard to be granted of God to his people to enjoy: but contrarily, they felt much wearisome passing of the day, and clogging of their hearts with their corruptions; which since they took this order, hath been far otherwise with them, yea even in the new entrance into it (which we all know to be then weakest) much trifling out the time in company by talking needlessly of other mē, or of their dealings, was wont to be common with them; and in solitariness a spending of their thoughts and desires after the [ H] like manner vainly, until they were able more wisely to discern how to give every duty in the day his time, and how to occupy both the one and the other throughout the day. But they have with hearty thanks to God protested, that after they had attained to this, they saw far more clearly into the practice of Christianity, then ever before they did, and found the Lord's yoke far more easy to them, and themselves settled with more sound peace in the leading of their lives. This report of some Christians, whom I know well, I have set down (where by this little, the rest may be conjectured) for the better encouraging of the reader to be acquainted with a daily direction for the course of his life, and that he should not rest in a general and [ I] uncertain obedience to God. And let nothing that I have said of them, be thought needless or unmeet for us, as long as we can see good reason for this which they did.

But know we, that this kind of serving God, both may be, and is, and hath been (God be thanked) used of many of God's servants, though I will not say in a like manner, and ought to be of the rest, as everyone shall be able to see into it. And therefore I purpose to thrust no fancy nor conceit upon any, but that which all well advised persons must justify, to be the commandment of God: and which bewrayeth too plainly, that many professors of the Gospel have not so much sought for the sound practice of a [ K] godly life, by reading the stories of holy men in the word of God, as to report generally that they have been holy; neither have reaped that benefit by the Scripture, in enjoying a sweet life above other men, as the Lord in much mercy hath afforded them.

For though the sect of the Family of love, the Church of Rome, and sundry other lying spirits do fancy a course which the Scripture knoweth not, [ A] and some of them also fantastically have for every day in the week, devised an order to be followed, as the reading of certain tasks, nothing less then proper to direct their lives: yet in this, which I here propound, namely, that we should be daily directed in our whole course, I have followed no fancy and dream of man; but have in all good conscience spoken from God, and drawn it from the Scripture both for the learned and simple, high and low, one and other, and is never in vain to the right vser of it: although I deny not, but that a skilfuller handler of it, might have set it down far more exquisitely.

But from whence is the difficulty that it is no more in practice, being a [ B] treasure of so infinite value, and that so many pray, and some of them often, to lead a godly life; yet when and where they should not, there they favor themselves, and say, they are weak and unable? From whence I say is this, but from hence, that they will put no diligence thereunto, to observe their ways in which they prosper, and contrariwise? also there is no aunswerable travel, nor labor for skill and experience in this Christian course, to that which is in all other; but every little is tedious to them and wearisome. They are seven years at other trades to learn them, though they be apt to them, and forward in them, before they are thought fit to occupy by themselves.

But yet without seven years or seven months diligent exercising of the [ C] rules of Christian life, (for before they be converted to the obedience of God, what reckoning is to be made of their professing?) they will be thought fit to do as the best in this trade of Christian living, although it be clean against their nature. Nay I say more, he is a rare man, who can be persuaded to be guided by religion and the rules thereof, but seven weeks constantly, I may truly say seven days: for if he who would but so long give over himself to live by faith, and walk with God, he would never seek to be loosened, and set at liberty again to his old life, but would renounce it utterly, so great should his advantage be in this course and trade.

And as I know, that this is the main and greatest cause, why so few are [ D] lights and examples to others, so when people are taught the truth clearly concerning this matter, (for I am sure that it is neglected of many through ignorance) let them either resolve to be governed through the day, and from day today, or let them look to find small rejoicing in the Christian life with much vncomfortablenesse, which otherwise need not to be. And therefore in the fear of God, let men think and judge of themselves as God's word teacheth them: yea, let them profess as they be, or let them look to find as they be, and not as they profess. But as the most do handle the matter, they shall find it harder to practice a Christian life after seven years twice told, then the hardest trade after half seven. And as it is with many of them who never [ E] learned their occupation well, that they are never skillful in it, nor thrive by it as others do: so one especial cause why many never practice godliness to the welfare of their souls, neither prosper nor be well liking therein, is: because they never soundly learned how to live godly for continuance, and constantly one day as another; but peeced and patched up the same with here a good deed, and there another, and in being sometime devout and zealous, the most of their actions being unregarded: and of many of them it may truly be said, the power of godliness was never thoroughly rooted and settled [ F] in their hearts.

These rules and the like for the daily directing of a Christian, are to be well conceived and approved in our conscience to be such as are very fit and profitable to guide us, (the which, whosoever hath the spirit of God, doth or may discern) because they are according to the word of God, and practice of his children, and so he yieldeth to them: and of every such they are duly and daily to be regarded, so far as God giveth him to conceive of, and see into them: this endeavoring to practice them will bring a man increase daily of sound liberty and freedom from bondage to his boisterous passions and unruly life, and recompense an hundred fold in sweet peace all his loss in [ G] earthly and vain delights, which he was wont to make the flower of his garland.

And seeing they will work upon the simplest whose heart is upright, and which the Lord hath opened to conceive them, therefore when thou seest that thou art such a one, and that thou hast felt them, (these rules of directiō I mean) to persuade and draw thee on to follow them, forgo not this liberty, neither fall from this holy beginning, neither quench thou this flame of grace: but cherish it in thee daily, and trust not the fleshly wisdom of thine heart, (whereby thou mightest be discouraged) seeing thou hast often proved and found it deceitful: but inquire into it still every day, lest some poison [ H] should lurk secretly in any corner of it, to wait thee a mischief, and to give opportunity to thine enemy to make thy hurt yet greater, and therefore cast it up as vomit: and if, after thou hast had some good use of this or such like direction, thou shalt feel it to wax common, and unsavory to thee, (unless thou art sure, that thou chaungest for the better) take courage unto thyself, and cast out that devil by fasting and prayer. Prouide that thou mayest continue it, and happy shalt thou be both here and hereafter: and if thou think this be little that I say, tell me how thou shalt speed better any other way.

Think not upon the many years in the which thou art to continue it, to [ I] discourage thyself thereby, as though thou tookest in hand a thing impossible, or toilsome, for the beginning is the hardest: and as young children are to be led here a step and there another, till they can go alone; so go thou about it first by weeks, and so by months, till thou hast gotten experience for a whole year or more: after which time, thy difficulty will be well over; and thou shalt find it a more easy yoke and light burden to thee by many degrees, then thou wert wont. And while I exhort thee to the diligent regarding of this daily direction, I do not call thee either from seeking knowledge, or from the practicing of any necessary duty which might be required at thy hand: but I encourage thee to both; as that thou shouldest so store and stuff [ K] thyself by all means as thou canst, that out of this store and treasury thou mayest fetch matter daily to furnish thy life withal, and be made fit unto every good work in the day.

This is such a guide as is able to carry thee safely, as I have said: howbeit, if it shall please God to bring to light a plainer and sounder, be ready to embrace it; but rest thankful to God in the mean season for the help thou [ A] mayest have by this. But for my weak brethren's sake, whom (while I go about to help and set forward,) I would be loath to hinder and discourage, this I think good to add: that they who cannot yet apprehend the whole, neither see it possible to be guided by every of these rules which I have set down, let them be ready to do better then they have done, as they shall be taught; let them be willing to add somewhat to their hearing, reading, and prayers both in time to do them ofter, and in fervency, to quicken them to endeavor more carefully to practice that which they shall be able. I know all cannot be partakers of the same measure of grace, and yet one and the same direction is fit for the strong, and the weak; and he is in good way, who is [ B] willing to be directed: only, this is the caveat which I give to my brethren: Let not that be despised in a scornful manner, which men well understand not; nor upon stomach refused or misliked, which they sufficiently weigh not, and all because it cutteth off many parts of bad behavior, which they cannot readily cast off, & depriveth of vain liberties, which they were wont to use when they knew no better. He that frameth himself faithfully to be led by any one of the fore-mentioned rules constantly, will desire and shall obtain a part in the rest as I have said: although there be not present strength to accomplish that which he desireth, seeing faith in him is weak, whereby he should come by and attain it. And to such I speak, not doubting to assure [ C] even them, that God will give them a blessed fruit of this travel, how far soever they feel themselves off from possibility of taking good by the same.

And as I desire to help these, so I would be glad to satisfy others, as much as I can, though they be as yet further off from eternal life then they. And therefore if any such shall demand (when they have seen and considered these rules for their daily direction:) What shall men do through the day besides the looking to their ways and hearts, as is before set down? for nothing (they will perhaps allege) hath been said of the sundry actions and the particular kinds of the dealings of men, which go through their hands in the day, which are things indifferent, and may either be done, or left undone: & [ D] it would be looked for (say they) that in a direction for the day it should be prescribed, how everything, yea the doubtfullest actions should be done, and somewhat said thereof, that men may see what to go forward with, and what to lay aside.

To such as would ask this question, not much differing from another before propounded, I answer: that none may imagine, that I go about any such thing as to prescribe what particular actions, cōpanies, or dealings every Christian should use and be conversant in every day, (that were no less absurd then impossible to dream of) or of things indifferent, which of them he should do, and which are to be undone: but this I say, whatsoever behavior, [ E] actions, words or company will not stand throughout the day with these, (I mean with the rule of Christianity in the Epistle to Titus. 2.11. namely, to live soberly, righteously, and godly ) let them avoid them: and whatsoever going about them, or manner of doing them, will not suffer them to deny ungodliness and worldly lusts of all sorts through the day, let it be far off from them; as in their talk, ieasting, scoffing, quarrelling, idle words, and all other vnbridlednesse of the tongue. In their behavior, lightness, looseness, sauciness, sowernesse, loftiness, stubbornness, and all unrighteousness, let thē [ F] be strangers unto them; and whatsoever else is of ill report, let them have nothing to do with it any day.

Which, they who are careful to live under an ordinary ministry, shall in time more particularly be acquainted with: so shall they find most sweet and sound peace to their soul, and have their life multiplied with true comfort. And if they think this hard, as though they should sustain some great loss hereby, what do they loose but that which they are well rid of, (although no other gain were to be gotten hereby) even that which only troubled thē, namely, the lust of the heart, the lust of the eye, and the pride of life. All which fight against their soul, and after their fill in them, will bring them to destruction. [ G] And this for the satisfying of all reasonable persons, who yet through ignorance may think it much to be tied to any rules, whereby their lives should be guided daily.

CHAP. 12. Of the declaration of the first duty of awaking with God.

A ND of the first three parts of this treatise, thus much. Now for the better understanding of the nine last mentioned [ H] duties, and more clear insight into them, (especially for the help of them, which cannot so easily gather so large a matter out of so few words) I will more fully open every branch thereof one after another. And whereas I teach Christians in this place first, when they awake to be with God, and to accustom their thoughts to be holy, I mean indeed so much: that so soon as they awake, they should be taken up about heavenly things, ( for where their treasure is, there should also their hearts be) as to think of God's kindness and love towards them, and that they abide still in his favor, as at any time before: the remembrance whereof at our first [ I] breaking off our sleep, what can be like sweet and comfortable? even as a prisoner condemned but to temporal death, doth on the contrary, at his awaking out of sleep, fall into most dreadful thoughts and fear. They are also to think how they have been refreshed by their rest, and kept from the manifold dangers of the night, &c. by the which many have miscarried. And all these and such like meditations should salute them, when they first awake, to this end, to revive that soundness of heart, wherewith they lay down the night before (if they lay down as became them:) and also that no root of bitterness break out of them to stain their actions at their first entering into the day: which were very like to be, if it should not be prevented, and held [ K] out by some such gracious thoughts. Also by this means, they provide well for the better keeping their lives in frame all the day after: without the which regard had, in purpose to perform it as soon and as well as they can, they are so ready to range and go astray one way or other, that although they did lie down the night before in peace, and with quiet and meek hearts; yet, the devil (as we know it well) watching his opportunity, they may easily be [ A] unsettled; and so, run into sundry evils, which cannot be avoided.

All which being considered, who doth not see, how great a mean this kind of awaking with God is, and how worthily it may be reckoned for one of our duties, to endeavor to take up some time thus when sleep departeth? Neither let any object, that this is more then poor Christians can attain to (for all such would fain attain to that grace, if they were taught how, and directed) the Lord having framed and fitted them for it, even by this, that he hath made them Christians, and therewithal hath given them hearts, which are willing thereunto: but yet every man in his measure, and as he hath received of God, which giveth to no man nigardly, who seeketh heartily. And [ B] if this satisfy not some, who desire to begin the day aright after their first perfect shaking off of sleep and awaking: let such for their better direction, break their minds to those who through longer experience are better exercised in the ways of the Lord then themselves.

Only this caveat and watch-word I give, that if through barrenness in good things thou art not able to set thine heart a work (when sleep is gone from thee) to fasten upon somewhat that is profitable to thy soul, or to thy companion, if thou hast any with thee: arise, if it be convenient: if not, and that thou feelest thy heart to be carried unto profaneness, or to cause thy mouth to sin any way, check thyself, rebuke thine heart, and so take occasion, [ C] even by thy evil, to do good: And remember him, who at his first awakings in the morning, did thus give unto the Lord the first fruits of the day, as I have taught thee to do; as in the Psalm, where he saith: O Lord, thou wilt hear my voice early in the morning. Early in the morning will I direct my words unto thee and will look up : and in the Proverbs, Wisdom shall commune with thee when thou wakest, and guide thee when thou walkest.

The words of the Psalm, although they be not to be understood only of the time of our first awaking, yet they include that time, as well as any other in the day: but that place of Solomon doth plainly show, that it ought to be as usual and ordinary, to set our hearts on work about some holy and heavenly [ D] things when we first awake, as it should be, to look to be guided by God's word all the day through. And there is no doubt, but if this Scripture and such like were believed, and well weighed, directly tending to this end, to teach Christians to take up their hearts in holy cogitations and heavenly desires, before the devil hath poisoned them, and evilly employed them: and further, if they would be willing to see this first letting loose their hearts to sundry sins (as jesting, vain laughter, light and loose talk, jarring, contention, depth of worldliness, and such like) to be one chief cause of an unprofitable, yea an offensive life in the day afterwards; it should be far better with them then it is.

[ E] I mean, if they would thus do, they should find much more ease in serving of God, and fruit therein, and comfort thereby, both in the morning and all the day after: whereas I see with mine eyes, & hear it with mine ears, that many pass the day very unbeseeming Christians, who have long sought the Lord (though only in a general manner indeed:) and others see, that it is not with them so well as both it might and they themselves know it should be: who do perhaps someone time in the day now and then go to prayer, but otherwise they have little regard of many their actions: & yet their prayers [ F] which they make, are not, for the most part, poured out to God, till their heads and harts both are so filled and fraught with the world and other matters, that they have made themselves in a manner unfit to pray.

And as for such as say, they have other matters to think on as soon as they be awake, and they cannot bestow their time after that manner, it may please them to know, that as for the time (if their heart were ready and did know how to do this duty) it might very sufficiently and well-nigh be performed in so much time (for a need) as the Lord's prayer distinctly uttered might be said over in. For in such a space might a Christian lift up his heart to God, and salute him with an holy remembering of his fatherly kindness, [ G] and namely, for present preservation in soul and body, and confirm himself in his former sound-heartedness: which, if he did no more, were a true and right awaking with God, and the only right way to think of other things as they ought.

Therefore with thine heart thus seasoned (if it may be) address thyself to be ready to any duties which thou hast to do, and be strongly persuaded and confident, that God, who loveth thee so dearly (as in thy prayer thou beleeuedst, and in thy thanksgiving thou didst acknowledge) that he (I say) will be with thee, to guard thee from all adversary power of Satan and his instruments, which might rise up against thee, and by the comfort of his holy [ H] spirit keep thee from evil: for he which hath all power in his hand looketh down from heaven, and beholdeth all the earth, to show himself strong with them, which are of an upright heart towards him : and therefore be encouraged thereby, with confidence to set upon any duty, and to withstand any evil.

And further, remember that thou art armed by God with all furniture meet for the servant of God, with faith to believe all God's promises, with hope to be kept from fainting, with righteousness to perform all duty, with sincerity to do it with a single heart, with knowledge of the word of God to direct thee aright, and with the preparation of the Gospel of peace to be shod against troubles and dangers in thy voyage to God's kingdom. Remember [ I] all these, and that thou hast not the right use of these, except thou beest settled against the discouragements, which might stand up in thy way. And therefore be cheerful and of good courage, although there are many things which may, one time or other, put thee to trouble; and many occasions of unquietness and unsettledness may arise, which also would otherwise undoubtedly soreshake thee. Thus before thou goest about anything, it is requisite for thee to renew thy faith, that thou mayest rest freshly on God for his protection throughout the day, and wait to see it so, and observe that thou mayst be guided by him, and make thy heart merry in him: considering, that he is more to thee then all the world beside. And this for the declaration, [ K] and further laying open of this first duty, as with any convenience it may be done, to teach us, how to awake with God.

CHAP. 13. Of the declaration of the second duty, of beginning the day with prayer.

N Ow when thy heart shall after thy first shaking off thy sleep be lifted up to thy God, set thyself to the next part of thy duty; prayer, confession of sins and thanksgiving in solemn manner upon thy knees; casting off and renouncing such foolish and fruitless thoughts and fantasies as were wont and [ B] still may hold thee from this duty: and set upon it, as soon as thou canst conveniently, yea, if it may so be, let it be the first work that thou shalt take in hand in the morning season (except in time of sickness, when thou keepest thy bed, and then join it with the former rule, and make of both one: and pray shortly when pain giveth thee no further liberty, but yet fervently and more often.) But if it cannot be thy first work, yet let not thy deferring of it be a breaking it off, if thou mayst perform it: neither let a light occasion cause thee to defer it; for such shall never be wanting, especially thine own unwillingness, or sloth: but when for some especial and weighty cause thou [ C] doest defer it, return (if it may be) after thy necessary business ended to the performing of it, & therewith, renew thy covenant of amendment of life.

And to express my meaning about this more plainly, remember and acknowledge the kindness of thy God in benefits daily and hourly received both to soul and body: and sometime particularly, that so thou mayst be more nearly knit unto him, and delight in him. For daily and oft thankfulness to God is of great force to subdue thee unto God, and to maintain a thankful heart in thee all the day following.

And let another part of this morning worship of God adjoined to this, be an hearty recording and viewing of thy sins, a bewailing and confessing of [ D] them to God, and accusing of thyself, with an especial remorse for those which have most troubled thee, and be humbled under the burden of them: that so thou mayest see thyself a wretched person, and infinitely indebted to God, and so withhold thy heart from insolency and security, and be broken-hearted, that thou mayst the better abide so after. And with both these send up loud cries unto the Lord, through Jesus Christ, confidently looking for pardon of them, that thus thou mayst find the death of Christ daily fresh, sweet and savory to thee, which the most do make too common and unsavory.

And pray also in faith for grace and power to mortify thy sin, and to [ E] direct thy ways, and for all earthly blessings; and by thine own necessities be moved with compassion towards thy brethren, even the whole company of the militant Church, who have the like need of God's blessing as thou hast: and (withal) that those which are yet without, and strangers from the commonwealth of Israel, may be brought home: that thus thou mayst both testify thy love to them, and daily remember and consider, how thyself and all other do depend upon him for whatsoever is good and necessary.

And to help forward this duty the better, some meditation or musing [ F] upon such things as may asswage the bitterness and corruption of the heart, and season it with grace, were a thing most requisite, as everyone may be brought to it. As for example: sometime, of our mortality; of the uncertainty and slippery estate of all things under the Sun; of the change of persons, times, estates; of the glory of the kingdom of heaven: sometime of our salvation, to make it more sure; of the duties we are to do in the day, and how we may keep our selves from the defilements and sins, which we are in danger to fall into; of the occasions by which we are most like to be led to evil; and of the helps and means, with the sundry privileges of a Christian, which we have to withdraw us from the same; and sometime of [ G] any particular branch of any of these, and the corruptions of the heart, and of the Christian armor: of some of these or of the like matters, let meditation be raised before prayer be entered into, if it may be.

And because meditation is much out of use even among Christians, and therefore it will be found the harder matter to go about and take it in hand; I have therefore set down some meditations of all sorts, both briefly and in larger manner to help those, which without help cannot draw matter from their own experience to meditate upon, as I have before set down a short Treatise about the same; that through the help of both, they may want nothing about this duty and Christian exercise, [ H] so that their hearts be framed and fitted thereto. This part of God's worship, namely prayer, confession of sin, thanksgiving and meditation, being conscionably and carefully used and gone about before thou enterest into thine affairs and dealings in the world, thou shalt, in no mean sort, be prepared and enabled to pass the day in thy several duties doing, as thou art directed. All which may be well discharged and performed (after they be once well understood how they should be practiced) in one quarter of an hour, and less if need be.

And by this thou mayst see, what this part of the duty tendeth to, and what it requireth of thee, and how thou shouldest perform it. And as for [ I] them, which think that the doing of this ordinarily, is more then is needful, of whom every little duty done to God, more then they have already or do usually perform, is thought too much; let them know that the gain is very great. And as concerning them, which make a light matter of it, saying: that they are not now to begin this exercise in the morning, but do and have continued it, and yet they see no such fruit to come of it: To such I answer, that I fear that to use it as I have set it down, is not so common in practice, as diverse do take it to be: or else they should not say, that little profit cometh by it. For all such obiecters are undoubtedly far from the right use of it; and one of these ways they swerve from it: that either they come not unto it [ K] with an humble and well ordered heart; or they know not how to be occupied in it; or else some special sin is in the way to cause that it cannot as Incense, ascend up to God. The least of these faults may easily hinder the profit and darken the beauty of it.

I doubt nothing, but that at sometime diverse Christians in an holy and right manner do discharge it: but reverently and confidently to do it, laying [ A] all other things aside which hinder it, that I dare not affirm of many: which causeth the benefit of it, the less to appear to them. Which kind of men, if they cannot constantly tie themselves to it with delight, when yet they may very well, they should shame and put themselves to rebuke, for omitting it through sloth and unwillingness; if by no other reason, yet by the practice of some of the deuouter sort in popery: who although they serve God superstitiously, yet they observe their hours appointed to them after their blind manner (having only a confused and deceiveable hope to be heard, I speak of the best of them) to the shame of such as who knowing better how to worship God aright, think it too much to tie themselves to anything [ B] more then they use to do: and that is, when they think good, or be driven to it in sickness, fear, &c. or in any other manner, (many times) that is, without the right and true properties of it: and then sometime I grant, and that in the morning (perhaps) they betake themselves to it.

But howsoever it be with such: the holy Ghost hath greatly helped the frailty of Christians hereby, who are by natural corruption (cleaving fast to them) provoked in the morning as soon as they are up, to be raunging abroad in the world, and according to their delights, dealings and occasions to be carried after them, either in vanity of mind, and lightness; or in unquietness, contention, quarrelling and worldliness, minding little for the most [ C] part but things earthly : and entering after this manner into the day, do for the most part go further frō God all the day after. For this cause the holy Ghost hath taught them, that they should prevent these daily inconveniences, by taking up their minds and hearts to far better uses: that is to say, that after their awaking with God, they should (if it may be) repair to God more solemnly, which is done by meditation of God's power, mercy, &c. by thankfulness for benefits received and promised, by freeing themselves from guiltiness of God's wrath, by confessing their sins, and praying for the benefit of forgiveness, and for grace in the day against the evils thereof, and for good government throughout the same; that they being well seasoned thus [ D] in the morning, they may retain the savor, and hold the strength of such a gracious beginning (as I have said) all the day after.

And (to speak more plainly) that they being thus well fenced with this spiritual reviving of their minds, and hartening of themselves against all assaults, before they enter into the field with their enemy, they may be well armed against the battery of temptations and provocations, which will undoubtedly meet with them: and so keep their lives from the force of them, and from hurt by them in far better manner, then such can do, who being naked and destitute of this furniture, do lie open unto them, whatsoever conceit they have of their own wisdom and strength.

[ E] And this which I have said being well considered, I do not see what exception can be brought against this part of duty, unless any will further cauell about the time, which I said need not be much, after we have well learned how to bestow the same. To the which I tie no man, having shown what time the performance of such a duty doth require: and otherwise, I leave it to all to consider, whether their willingness, sufficiency in gifts, and their leisure will yield more time, or not so much; so as there be a faithful discharge of the duty, in such sort as they may rest therein with peace, [ F] and may feel themselves more fit to walk warily, and strengthened against the dangers which fall out in the day: which they in no wise should doubt of, if they do it sincerely. And now I have said of this second duty what I have thought convenient to him which desireth to use it to his profit; teaching him that is ignorant, how to practice it; and exhorting him that (through necessity of importunate business at some time) is constrained to omit it in the first beginning of the day, that yet afterwards he watch his best leisure and opportunity to perform it: and last of all, answered objections, as I have seen it expedient.

This only remaineth to be added: that we must consider, that these duties [ G] (which here I set down to be as oft performed as they may; and of which this is one) do serve to keep & settle us in the practice of the daily direction before mentioned. Whosoever therefore desire to reap the fruit hereof by that which I have set down, knowing how to use it, but yet being often necessarily hindered; let them perform it when and as oft as they can: but they which are free from such business, ought fully to resolve and determine with themselves, daily to perform it if they be able; and not slouthfully, nor for the favoring of the flesh to neglect it, as oft as they feel themselves unwilling to use it: for then small fruit is to be hoped for, as I have said before. Neither indeed, can any such omitting of it be any way excused, seeing we [ H] ought not at any time to be unwilling to such duties, (if it were always expedient to be with the Lord in this manner) unless we could prove to our consciences, that we are taken up in things more necessary. Neither can this desire be quenched in us (which the spirit of God hath kindled) but by our own fault, whiles we have through lightness, rashness, or in seeking some other unlawful liberty, expelled and banished the same from us.

But for as much as all other duties go well forward, whiles the heart is kept in love and liking with these holy exercises, and not otherwise (for pray well, and live well; and contrarily:) therefore this grace and heavenly affection cannot, neither may well be wanting in the servants of God. Insomuch [ I] that they which are not necessarily letted (as, by poverty; or otherwise, as want of leisure) are not to make this to stand instead of their family exercise in the morning (as being loath to bestow more time in such holy communion with God, then they must needs:) but rather they must begin the day with this after they are risen, and afterward with their household as the opportunity shall permit; I mean, as it will best stand with every ones business in the family. And especially preachers and students, and those which do enjoy many & great means, and who are not holden down with poverty, and such multitudes of outward calamities and hindrances, and whose discouragements be but small in respect of other men's; such (I say) should not offer [ K] to God so nigardly sacrifices, as they who can do no otherwise: but as they have received more, many ways then their brethren; so they should render more then they, both in this and other duties: for otherwise, who should be examples and patterns to the weaker sort, if such should not? and yet that I may discourage none, he that shall offer but his mite (with the poor widow) willingly, having no more, hath done as much as any other who having [ A] greater gifts have made longer prayers. Now if after the declaration of this duty in this manner, ought remain doubtful: let them seek resolution at their faithful teachers hands, that so they may more freely and with more profit continue it.

CHAP. 14. Of the declaration of the third duty, about our callings.

[ B] T HE third duty concerneth our callings and particular trades, the which we may be fit and ready to enter upon, when our minds be thus well prepared, as in the two former duties hath been declared. Know we therefore that with this well ordered heart we are to take the same in hand, everyone as he is to be employed, throughout the day so long as is expedient, that we may safely and comfortably bring it to an end. About the which argument my purpose is not to write a treatise of all matters appertaining hereto, but so far to speak of it, as I may show that which I intended, namely this: seeing it is a great part of our life, to do the [ C] works of our callings, and a chief part of a godly life to do them aright, therefore to direct a Christian how to please God in the same; contrary to the opinion of many, (and those not of the worst) who imagine (but most unjustly) that their calling is such a let to them from the practice of religion, that thereby (though they had no other) they are hindered from serving God aright. But they shall better be answered hereafter.

First therefore I will prove, that all Christians must live in some lawful vocation.

Secondly, that they must with practice of other godly duties, faithfully and diligently walk in the same.

[ D] Thirdly, (which will follow upon the two former) that they who do so, which the children of God only can do, may highly please God therein, and find great help and furtherance thereby to pass the other parts of the day well and christianly.

And for the first of these three, it is clear by the words of the Lord himself ( In the sweat of thy face thou shalt eat thy bread: ) that all men are bound to travel and labor (though not with the hands) in some painful estate of life, wherein they may serve God, and if need be, they may provide for themselves and theirs. At least wise, they may be good members in the Church and Commonwealth, as is meet for them to be, not idle and unprofitable. [ E] Unto the which rule the highest magistrates do submit themselves, being appointed of God to their places, that the people may live a quiet and peaceable life in all godliness and honesty : and therefore very unmeet it were, that any inferior to them, should raunge and live without compass in the world inordinately, as though they were exempt from the Lord's government. But I, as I have set myself to do throughout this book, will deal only with those who having submitted themselves unto the will of God in other things, are therefore ready to hear his voice in this. [ F]

All such must know and religiously persuade themselves, if through ignorance and long custom therein they should think otherwise, that they must of conscience betake themselves to such an estate of life, lest otherwise living without a calling, as rogues, thieves, cousiners, common gamesters, parasites, & other disguized persons, they should loath labor, live upon others, & wax idle; and so run either into heresy, sects, curious questions, and fond opinions, or else into loose behavior, and wicked company: and then finding no savor in their religion, should fall away from the truth, and grow senseless, and frozen in their dregs and filthiness. As, not only we may read in the Scriptures, that some have done, which also were members of the [ G] Church: but have seen many carrying good show of zeal, and having many good parts in them, whereof some became profane and vain in their lives: others held strange opinions, and separated themselves from the Church of God, amongst whom they had lived familiarly before; neither were they to be blamed by men with any reproachful crime, which might be like to bring them thereunto, save only this, that they exercised no calling, but went about from place to place, and settled themselves in none, neither could be persuaded by the dearest of their friends so to do. But although a man could assure himself, that he should never fall to such a depth of sin, through the neglect of a vocation and following of a lawful trade of life (as [ H] there seldom cometh any better fruit thereof:) yet, what man would but so much as live unprofitably (if he may be well employed) when God hath made him for a far more excellent end? and bring discredit and ill report, and that justly, upon himself, having been had in good account before of his godly neighbors and brethren; or live inordinately, and so void of comfort, and that for neglecting the ordinance of God?

But to say no more of this first point: the next and the nighest degree hereunto, that may be, is; that many walk loosely and carelessly in their calling, and are slothful and negligent in the performance of the duties thereof (whereas they should faithfully and diligently be taken up in their honest [ I] and lawful vocation:) which coming either of the ignorance of their duty, or of a mind too much given to seek carnal liberty, or of both; cannot be without dangerous discommodities. For what should the multitude of Christians do through the whole year, if they should not everyone walk and be daily occupied in some certain estate, some at home, some abroad, and therein have trial of their faith, patience, and obedience? not that they might thereby wax worldly minded and the further from God, but get encouragement to serve him better as shall be said afterwards. For God in appointing but one Sabbath of all the seven days, hath sufficiently declared, that they cannot attend only to spiritual actions, as prayer, meditation, reading, [ K] and such like: and therefore hath for the most part of the week appointed them to show forth their knowledge and religious keeping of a good conscience, in being occupied about things of this life in their honest calling, wherein they may have work enough to be employed and taken up. Of the which matter as the Scripture speaketh many things to great purpose, so the Apostle chargeth every man to abide in that same vocation, wherein he was called: [ A] and commandeth them in the name of our Lord Jesus, to withdraw themselves from every brother that walketh without laboring, that so he might be ashamed. And that one place of Solomon is worthy our consideration, to the persuading of us to faithfulness and diligence in our calling, and to loath sloth and idleness, where he saith: The sluggard lusteth, but his soul hath nothing: but the soul of the diligent shall have plenty. And again: The riches of vanity shall diminish: but he that gathereth them with the hand, that is, with his own labor, shall increase them. And again: The slothful man will not plough because of winter, therefore he shall beg in summer but have nothing: yet a woman that hath a diligent hand, buildeth and upholdeth her house : with many other such [ B] like. In which he doth not only show what commodity a man's labor and diligence in his calling bringeth, and contrariwise: but especially commendeth painfulness and travel, how good, and beseeming Christians they be. He alloweth not (we see) sloth, idleness, and over-reaching heads, in the servants of God; but showeth, that it agreeth well with the best of them to be diligent and well occupied: and that it is not too base and unbeseeming the honor of their profession, to labor and take pains; which the devil too readily persuadeth many: yea, and therefore he saith in another place, (seeing a mean and poor estate might be thought reproachful) that better is a little, even a dish of green herbs with peace and love, then a stalled ox with an unquiet [ C] conscience and strife. It is the more lamentable to see how numbers degenerate in this point to their own great hurt, and drawing others after them. Some not so well advised and stayed as were meet for them, are ever meddling in other men's matters, and leaving off their own calling spend much time in prying and searching into other men's living, titles of their lands and leases: and busying themselves needlessly, yea and oft times to the great hurt, offense and just complaint of them, with whom they live and seek to have to do. Others, as busy-bodies, and as though religion consisted therein, do as it were make a trade of observing other men's faults, neglecting too much their own: and sow dissention, and set debate betwixt neighbors, and with [ D] their evil tongues, bite and reproach such as are better then themselves. Others trifle out their precious time in seeking of acquaintance, not such whereby they may take good or do good, but spend it in play, ieasting and merry-making amiss and profanely, &c. Others occupy themselves in dealings and merchandize, not appertaining unto them, but far above their ability, yea, and skill also many times, occupying their trades with other men's goods; and whiles they keep within no bounds, by aiming at great matters without any warrant, do gain less then nothing for their labor, and disable themselves to their own calling: besides this, that their unwise dealings that way, and departing from that business, which they were more fit for, and [ E] appointed unto, doth injury, yea, and undo others ofttimes as well as spoil themselves, till they come to this: that they cannot dignity, and to beg they are ashamed. There are many other ways beside these, drawing men from their callings, which seem pleasant, but the issue thereof proveth far otherwise: whereby many and those also of good hope, have given themselves to seek their liberty, and to be unburdened from their callings, wherein whiles they remained they thought themselves to be in a kind of prison; and therefore till foolish experience had taught them how they had been deceived, could [ F] in no wise be persuaded to serve God in them, as had been most meet for them to have done. These men and such like, of which sort there are many in the world, might have kept both peace to their consciences, and good report, and been freed from many evils, if they would have hearkened to the voice of God, which saith: He that laboreth not, let him not eat. And again: that man is borne to labor, as the bird to flying. But they depart from the ordinance of God, and show that (howsoever they profess themselves to be religious) they fell to these indirect courses from diligence in their callings for want of religion, which only doth rightly direct men how to follow them, as it doth to order all other things aright. But it may well be a duty of some [ G] account commanded of God, to make conscience of diligence in our particular callings, it is so few men's cases to perform it.

But whiles I commend faithfulness in men's calling, and find fault with negligence therein, I attribute no godliness to the very act of laboring; neither defend, that they are good Christians all, who are diligent workmen, and painful laborers in any calling; magistracy, ministry, or any other. I have said otherwise to them which mark well my words: only this I say, that to a faithful Christian who reformeth and studieth daily more and more to amend his life, diligence in his outward calling is no small help to live well and godly, and to keep him from many evils: but otherwise, if there [ H] be not good government over the heart and life daily, he may find sorrow and misery enough, seeing he will not take his direction from God.

But the right following of our calling (to enter into the third branch) is in such manner and sort to use and walk in it, that it may be no let nor hindrance to us from exercises of religion, and growing in grace thereby: for no such labor doth God approve of. But contrariwise, we must so play the good husbands, that we become not worldlings, and such as find more sweetness and pleasure in our earthly dealings and the coming in of our profits, then in our heavenly traffic through the practice of Christianity: we must so follow our own business, and shun meddling in other men's [ I] matters unnecessarily, that we be not shut up in our own, without regard of our brethren, or care for their matters (when cause shall require:) for that were great unkindness and want of charity towards them, joined with too much self love toward our selves. To be short, we must so use the world, as though we used it not: not lifting up our hearts when we prosper, nor casting them down with deadly sorrow, when we sustain losses and discommodities; but so carry our selves throughout, that we may be patterns and examples to other of right using the world: for so hath the Lord appointed men to live in, and use their vocations.

And this kind of walking in them, is highly pleasing and acceptable to him. [ K] For they who thus set upon common actions and worldly business are not carried after their own earthly minds, as men of the world; but set the Lord before them, and look what he will have done: they bridle their desires, which would else carry them after them. So Moses was faithful in all God's house: and Joshua in his place: and Job who had much to do in matters of profit and commodity, yet was a rare pattern to all men of using the world aright; [ A] even earthly things with an heavenly mind: that they may have the more to accuse them, and that justly, who will not in far meaner affairs take him for their example. This regard must be had of all Christians, and of all sorts both of rich and poor, one and another, in their earthly dealings, (though it be a lesson most hardly learned) that whiles we avoid sloth and idleness on the one side; yet walking in our callings we be not worldly minded on the other side: that it may come to pass, that our calling being one part of Christian obedience and duty to God, may not only for the time while we are occupied in it, witness well to us, that we please him; but also make us more fit to other Christian duties after: and that we seeing this manner [ B] of passing our time to be enjoined of God, (who hath promised blessing thereto, and seeth what is good for everyone) and considering duly with our selves the infinite fruit that cometh thereof, we may more willingly, and of conscience betake our selves thereunto: that so we may find in this faithful walking in our calling, a peaceable course of living here, which may bring happiness with it in the end.

The necessity and benefit of this in a Christian, few do sufficiently know or consider. For all are naturally given to seek liberty amiss, and stolen waters (as it is in the Proverb) are sweet: and many who zealously profess a godly life, not painfully following some lawful calling, do by woeful practice [ C] prove this to be true; and so shall find much sorrow in their days, which others shall be free from.

Now to the end we may thus cheerfully go about them, as knowing that God alloweth such works of ours, and so thereby be disposed more readily to other parts of duty, (which we see to be no common thing in the world) first this must be considered: that it is the Lord that setteth us in our callings, and hath promised to be with us, and to give us good success in them, and to help us bear all tediousness therein; and further, that he hath willed us to do all such duties for his sake, in such manner as if we did them unto him, and from him to look for a reward. Now what true Christian is [ D] there, who, if he believe this, is not encouraged to do his business readily and willingly? who would not be glad to do anything which might please God? and whose heart should not be joyful to go about the Lord's work, whereby tediousness, unquietness and manifold vnsetlings are removed? And so should we not grow out of frame, but have our minds readily prepared to other duties. And most sure it is, that men's callings and labors are so burthensome unto them, even for this cause, that they do not think thus of them. Neither are such cheerful at their work, but only for the gain, that moveth thē, or for that they must needs: & being so unwillingly & corruptly occupied in them, neither are they fit for any good thing or duty after. The [ E] Minister who is consecrated by the Lord even to divine studies and passings of his time, and hath it enjoined him for his calling that he attend daily to reading privately, and to doctrine and exhortation publicly; how hardly obtaineth he it of himself (as heavenly and sweet a calling as it is) to abide and hold out therein? yea and how few do it, (I speak even of such as have received good gifts of God, not of the worser sorts only,) but trifle out their precious time as other do? As though it were little to be regarded which is written: He that winneth souls is wise: and they that have instructed others, [ F] shall shine as the stars. Dan. 12.3. And therefore of others whose calling is not to be occupied through the day in that heavenly manner, how were it to be looked for; if they should not of conscience tie themselves thereto, and walk cheerfully and faithfully therein? But when men shall know, and may be bold to remember and consider, that they are appointed by God to bestow the most part of the time in their callings, (though they be not merely spiritual actions) to the end that they may with better appetite return to exercises of religion again after; and that they have a promise of blessing therein: with what peace may they be occupied in them, and overcome that tediousness and wearisomenesse, which would otherwise cleave unto them? [ G] Thus I could wish, that Christian men took their callings to be in such sort enjoined them of God, that they neither durst neglect them, nor yet find them burdensome and wearisome to them: but that they could wisely see, how, when, and why to intermit them, that is to say, for necessary and profitable causes and considerations; as, for the ministry of the word, the visiting of friends, moderate, lawful and necessary refreshings of themselves: and in good sort to return to them again more fitly. Furthermore, we shall not be unsettled by the works of our callings, nor wearisomely cast them off, when we shall be able to see, that we have practice of most duties in Christianity therein, as diligence, obedience, faith, patience, truth, &c. and thereby [ H] learn experience, that God who hath given us wisdom, cheerfulness, patience, and the rest heretofore, to bear the burden of them contentedly and willingly, when in the prayer of faith we asked it of him, will do the like for us, and minister the same grace to us, for the time to come.

Thirdly, we shall not be hindered from duty by our labors, but furthered thereby in the ways of godliness, when we consider that the Lord hath made them the chief means of our maintenance, assuring us, that we shall be fed: that so we may put away distrust, and depend upon God joyfully, and not be driven to depend upon unconscionable men for necessaries.

Lastly, God's people, by a faithful and diligent walking in their calling, [ I] have proof how God keepeth them in the way to eternal life, and in the way of peace, and freeth them from many dangers and sins (which fret as a canker:) for whiles they be diligent in their callings, they commit themselves and the course of their dealings to God, who hath promised to keep them in all their ways; and therefore to free them from the evils which meet with others, and so to hold them on in their way. Their good success they ascribe to God; therefore it is a double comfort to them: their crosses which arise, they know are sent upon them by his providence for their good; therefore though they be bitter to the flesh, yet they (who are well advised under them) resolve, that they are necessary for them. And the [ K] hardest which can befall them, while they offer themselves to be guided by God therein, is ever to be borne and gone under, rather then the ordinary events, which follow the idle and ill husbands, as we call them. And a man would think, that it were an estate to be wished and chosen to live in (if it be well considered what plagues meet with the rangers and disordered persons, who are not subject to God) to be in account and favor with God, as [ A] godly Christians walking in their calling religiously, are; seeing it is said of them, Deut. 28. Blessed are they in the field, and in the house, their stock and store, &c. Now I have said that which I purposed of this point, for the directing of them who stand in need of this instruction, how to use their callings aright: a little I will add, to answer such doubts as may arise in some minds, from that which hath been spoken.

And first it may be demanded, whether gentlemen, and other who are blessed with abundance of things necessary for this present life, shall be bound to some certain calling, wherein they should serve God by their travel therein, benefit others thereby, and keep themselves from the dangers [ B] before mentioned accompanying those who live without a calling. Or whether it be not their calling, to live as gentlemen use to do: in riding and going up and down, to spend their lives in pastimes, pleasure, and doing what they list. I answer, as in all the rest, I speak to such as are willing to be reformed: and to such I say, If they be called to bear any office, let them attend upon it, and seek to be fit for it, and worthily discharge it: and therefore let such be acquainted with the laws of the Realm, as well as with the laws of God; and be counsellors and helpers to their neighbors about them: that they may be beloved of them, when they shall see, that with Christian conversation they shall enjoy other parts of good neighbourhood by them also. [ C] And let them labor to see their families well governed, and be careful (as Christians may with good consciences) to uphold their outward estate, and to continue it to their posterity. And such as bear no office, let them (being exempted from the labor about the executing of it, which is enjoined to the others) be occupied as they.

And seeing they are to serve their Prince and country with body and goods, advice and counsel, both in peace and war; they ought by all means to study how to prepare themselves to turn the many hours and days, which the most of that estate spend in games and pastimes, to other more profitable and necessary uses. Let them also be the first who shall provide [ D] and take order for the maintenance of the poor, to see good order in in their town, help to beat down sin, and punish evil doers, and set at one such as are at variance, and have their hand reached out oftener and more liberally then all shall behold, and yet for example sake, go before others in doing good according to their ability, not refusing to exhort and stir up, as occasion shall be offered, to love and to good things . These, one or other of them, are the works of their calling: wherein they shall be lights to other, render a good fruit of their wealth to God, and cause many to bless God for their love and labor. And what can they less do then this, if they do but consider, that of them most shall be required who have received most ?

[ E] And for the better and more happy effecting of that which I have said, let them labor by all means to provide, that good teaching may be enjoyed and well used while they may, and put in practice that which is in the Proverb, 23.23. Buy wisdom whatsoever it cost: but sell it not whatsoever ye may have for it. And if they be wise, let them enjoy the more liberty in the reading daily of the Scriptures and other good books: which is, with other such like exercises of study, the chiefest and principallest commodity, which they reap by their riches: I speak wisdom to them, which are [ F] sound hearted to receive it. But if they think, that God hath made their portion greater then other men's to the end they may run the further out of order, and that they may spend their precious time idly, vainly, and at their pleasure, without rendering account thereof; I am sure they provide worst for themselves, and shall wish they had been poor men, who would have made no such questions about the bestowing of their time, but would willingly in that mean estate have served God without reasoning. As for their lawful and honest recreations which are only in good sort and manner to be used, as I shall say in the next Chapter; they not making the same an occupation, nor themselves slaves to there lusts and pleasures, this which I say, withholdeth [ G] them not from the right use thereof. But of this enough: seeing my purpose is not to make treatises of every matter I touch.

I will proceed to another objection: The poor Christians would (they say) take pains willingly in their callings, but can by no means maintain their charge: what therefore shall they do? To whom, as I can say no less, but that they must not for all this, cast away their confidence, but believe that God hath many ways to deliver and provide for his, and that it hath not been lightly seen that God hath been wanting to his, no not in their outward need; and therefore though their trial should be unto death, yet to trust by lawful means to find help: so I must further say to others, who (neglecting [ H] their duty) do suffer them to want & might relieve them; that God will justly bring it against them, & lay it to their charge: such (I mean) as both by that good & Christian law of this land (worthy with all care & conscience ever to be executed) are made over-seers of the poor; & such also as having superfluity, & much more then necessary food & apparel, yet are not rich in good works, neither do good to the poor, which are amongst them for that purpose. Judgment shall be to such without mercy, because they show no mercy: who if they be living members of Christ's body, which is the Church, must pity the bowels, and glad the hearts of their poor brethren. But rare are they, who do anymore this way then they needs must; though men's left [ I] hand should not know what their right hand doth: but they strive and fall out one with another, even for that they are enjoined by authority to give that little which they do. And for the poor themselves, as they may make their mone to such as are fittest and readiest to relieve them: so they must bear their burden the more easily, because they have hope in Christ, and are by him exalted higher then most of their betters (I speak of the godly:) considering that all God's servants have their several crosses, to make them meet for the Lord.

I am sory to speak it, but it is too true, that of such as need the help of others to the maintaining of them, there are too few who have ears to hear [ K] that which I have to say to them from the Lord, Ierem. 5.4. For they are foolish, as the Prophet saith: and know not the ways of the Lord, nor the judgments of their God. But for the few that do fear God, I say: let them so go to their work, as I have taught all true Christians to do; that is, that they make it not an uncomfortable toile, but wait for the promise, that they shall be fed : and stay up themselves by the examples of the poor widow, and [ A] the word that saith: Man liveth not by bread only : and again, The Lions shall be hunger-bitten, but they that fear him shall not want: and again, The Lord hath many ways to deliver his: and know they thereby, that sooner shall the stones be turned into loaves of bread, then they shall be forgotten, and starve for hunger; or else, he will provide better for them.

But to leave this, I may not omit one other objection, which is much amongst men: that whereas I have taught, that if a man be never so good a laborer, and diligent husband, and so walk painfully in his calling, yet none of all this commendeth him to God, if he be not religious also; men reply and say, that such of all other are most negligent in their business; as servants [ B] by name, who (they say) when their minds should be upon their work, are found oftentimes at their book and at prayer; other of them sitting idly, and little regarding their masters advantage: whereas they who occupy not themselves about religion, but are held in by fear, or drawn on by hope of reward, are for their masters profit, and go to their work lustily. Wherupon some have gone so far, that they have usually uttered this speech: that whē soever they make choice of servants, they will never choose any which are religious. Which latter speech (I answer) if it were not added, the former part might more charitably be interpreted.

For it is not to be denied, but that as in other states, so there are many hypocrites [ C] among servants, who make profession of religion, as Gehazai and many did whom we read of: against whom I denounce by the word of the Lord, that they shall bear the punishment of their iniquity: But to grow to this absurdity from thence, that all religious servants are such, and that they would not choose such to be servants to them; the least sin that it can be made, is: that it is a rash and a carnal speech, and so much the more faulty, by how much he that uttereth it, goeth for the better Protestant. For such declare that so their business be done, they can bear any rudeness, brutishness and disorder in their servants, and so the dishonoring of God thereby: for all such behavior must be looked for, more or less, in such as are not religious. [ D] But commonly such masters are justly met with by the servants, whom they so prefer before those which are religious.

Again, whereas they in that speech condemn all which profess, it is well known, that there are many servants who in their particular calling, in that they are servants; as well as in their general, that they are Christians, do glorify God highly, and shine as lights in their places to the shame of their accusers. And yet such masters might judge of their servants religious and Christian practice by their own, that all duty is not by and by to be looked for at their hands, which have some love and liking of the Gospel. Are they themselves so unblameable in their whole course, that others may not see as [ E] great wants and faults in them, as they see in servants? It is to be feared, that such (who will so speak as I have shown) do not give them always the best example: but if they do; let them catechise them also, beside the public teaching which they enjoy, who being already willing to live christianly, yet if they be not diligently and lovingly taught, cannot so soon be brought to any great perfection. And this being done let them prove, whether religious or profane, be the best servants.

Lastly, of men's vocation this I add: that I have not so urged the necessity [ F] of laboring in it, but that if some through extreme poverty & want of stock be enforced to give over occupying, as having no other remedy (through the hardness of their harts, who will forgo nothing to the relief & setting up of such & the multitude of other poor folk) if it be thus (I say) that they have no other remedy, nor be able to labor in any lawful calling, they may with the peace of their conscience receive alms & please God therein, keep their confidence in him, and grow forward in the further knowledge & practice of their duty, as other Christians do (though this which I say, ought to be no shelter for the slouthful and idle.) Which thi • g if many were persuaded of (as it is pity that any should doubt of) they should bear their poor estate more [ G] indifferently; and the shame that many have of it, more cōtentedly then now they do. For that is now their calling to trust in God, and to hope for that relief, which shall be sufficient for them, as they did before their decay.

Furthermore, neither would I have any to think, that this which hath been spoken, doth simply deny a Christian man liberty to alter and change his calling: which although it ought not hastily nor lightly be done (seeing it is very probable, that a man may be best able to deal in that, wherein he hath been trained up and experienced) yet upon necessity and the decay of his former trade , and upon other sufficient and weighty considerations (of which sort there may fall out many) he may enjoy liberty so to do: which to [ H] set down in this place, were too far a departing from the point in hand.

And thus much be said of this matter concerning men's outward vocatiō: whereby among other things this may be seen, that although the most do complain that they are much hindered from a fruitful walking with God, by their earthly callings; yet that is their error, or some way their great sin: for a man fearing God may preserve faith and godliness by a wary & Christian walking in them, & practice many Christian duties in the same; as patience, & trust in God, &c. and consequently may please him therein to the great contentment of his own heart. And therefore, if any man find his calling to be a let unto him from serving God religiously, and well spending of the day, let him [ I] know, that the hindrance of him frō this is in himself: even some untowardness, intemperance, and rebellion of his heart, either because he knoweth not how to use his calling aright; or else, because he hath given himself too much liberty to depart frō following that which he knoweth. But otherwise, if he indeuor to encourage himself by the afore mentioned persuasions, to use it aright, he shall see every day more clearly much cause to praise God for the proof of his love to him and blessing so many ways therein (so far off shall it be from being an encombrance unto him, as most complain that they find it:) yea, I dare be bold to assure him, and that by the Lord's own testimony, (for to him that hath, shall be given, and he shall have abundance) that he [ K] shall find by a conscionable discharging of duty in it, much liberty and holy boldness with God. So that, this third rule of a religious walking in our calling, reaching to so great a part of our life, though it may sometime be omitted, is (we see) much to be regarded; and other duties of equal necessity, when that must wholly or in part be intermitted, must be performed. But this is to be understood according to the helps and encouragements, that [ A] every man hath one more then another, thereafter he must be more fruitful: that none may be discouraged on the one side, whē he cannot do as he would; or made slothful and negligent (when he might do much more) on the other. Thereafter (I say) ought every man both in his particular vocation, and in all other points of Christianity, bring forth more fruit: as, the Minister in respect of his calling, which is to be occupied in reading and teaching of other, and whose labor is a mean to help him forward in a godly life, because it is an acquainting of him with the Scriptures and the mind of God so properly, as cannot be said of other men's labors: the minister (I say) in such respects, oweth more duty to God (which he may also be [ B] able to perform) then the private man. So the wealthy man, in that he needeth not be careful or pensive about necessaries, (but it is his great sin if he be) hath more liberty to remember God, and to set upon duty with cheerfulness, more then the poor; who is through mere necessity constrained to his great grief, to cut off many times of reading, conference, and of public hearing (which for the most part, the other need not:) though he be not thereby discharged from fearing to offend God, &c.

And whereas men allege, that the rich is letted by reason of his wealth, and therefore cannot so easily apply himself to walk in a sound course: not what he doth, but what he ought and may do, is to be considered. For as he [ C] shall show himself unthankful to God in gross manner, who shall thus go about to make God's blessings, stumbling blocks and hindrances from hearty love and obedience to him, and from liberty in his service more then others can have: so he shall never do it but to his great cost. In like manner they, which dwell among many good neighbors, who are as watchmen to them, and have an ordinary teaching ministry that can build them up, are to show themselves more rich and plentiful both in the exercises of religion, and in the particular duties which belong to Christians, then they can do, which want either the most, or all of the means which others enjoy.

And according to this equity, the ancient Christian, who through long [ D] experience is better acquainted with the loving kindness of the Lord, ought in better sort discharge himself of the fore-mentioned and other duties, then he who is a novice, and a young soldier in this spiritual warfare. Therefore Saint John writing to the elder Christians to put them in mind, urgeth them by the same reason, saying: I write unto you fathers, because ye have known him which is from the beginning. As if he should say: Ye have experience, that it is no labor lost to serve him: but ye having had acquaintance with the godly life, and the blessed fruit of it from your youth, ye are able upon so good and long trial, both to proceed constantly yourselves in your course, and also to hearten on the younger.

[ E] And the same I say of all others, whose part hath been greater in peace, health, freedom from diseases, in holy fellowship (especially of marriage) or in whatsoever other blessings of God: they (I say) who have enjoyed more blessings of God then other of their good brethren, ought by good right to go far before them as shining lights, both in variety of duties, and in more gracious performance of the same; and sooner return when they perceive themselves to have wandered, and more firmly to settle themselves to hold out in their good course. And therefore it behooveth them to gain all occasions, [ F] which others neglect, to the redeeming of the time from idleness, wandering dreams of earthly happiness, and needless and filthy speech, and such other like: also to pray oftener, then at set and appointed times: to stir up their faith in the manifold and rich promises of God, taking comfort thereby usually: and while they may and while God giveth them opportunity, to refresh and do good to many by compassion, love, counsel, relief; and with all these to keep a proportion in their particular vocation, so as they may have it an help, and not a let to them: that so the Lord may say to them, Well good and faithful servants, because ye have been faithful, &c. enter into your Masters joy. [ G]

CHAP. 15. Of the declaration of the fourth rule or duty, directing us in company.

N Ow followeth another duty for the guiding of us in company: that is to say, when by any occasion we be in place with others, that with the same well ordered harts, with the which we have been taught to discharge other [ H] duties in the day, we carry our selves in company: because it is a part of our life in the passing of the day, very diverse and distinct from that wherein we are solitary and deal with our selves. And although a man may be both in his calling and in company at once; yet, as I have shown how everyone ought to be conversant in his calling, without respect had of company: so now I show particularly, how company should be used without respect of men's callings. Now as the companies be of many sorts with which we are occasioned to be occupied, and the matters infinite which fall out to be debated of in the same; so can there not therefore any certain and particular [ I] rules be given to direct our selves in them: but yet some general observations may help us much; the rather, seeing they to whom I direct my speech and who may take profit by this, have attained to the hearty desire of keeping a good conscience already, and have (for a great part of them) some measure of sound knowledge of the will of God, which will greatly further them in the same.

And because all companies among men are not for and concerning traffic in earthly dealings, and matters about this present life, as bargainings and covenants: but some are among neighbors and friends, partly for the increasing of love, and partly to make merry; and othersome by other occasions, [ K] and some by accident without any purpose thereof before: in all which kinds, we often take much hurt, and be in far worse case by them for want of good direction and heed-taking, then we were before we entered into thē: First therefore I will speak of those companies, wherein we have more liberty to benefit our selves one by another to Godward, as having no weighty dealings to hinder us: and then of the other which belong to the affairs [ A] and dealings about this present life, how to use them.

In both which generally, this is a general rule to be observed in all companies: That we fear danger, and be harmless in them and without offense, leaving no ill savor by example behind us: but more particularly, the mark which we are to aim at in all our familiar companies is this, That we should not rush unadvisedly into them as most men do, but determine before to do good in them to others as we be able, and to help them forward unto eternal life by all good opportunities we can; or purpose to take good of others, as occasion shall be offered.

[ B] This rule (to make no doubt of the former, Mat. 18.7.8.) is according to the Scripture, that as we should draw understanding out of them, whom God hath plentifully enriched with it: so we should be moved with pity and compassion towards them, who are ignorant and careless: or though they were neither of both, yet many wants and infirmities at least they have, as we our selves have; and therefore have need beside the preventing of other dangers, to be exhorted, stirred up, called upon and instructed; that so both they and we might be edified and built up in our most holy faith, and have our love and mutual peace confirmed betwixt us: that so our lips may feed many, and through God's goodness we may be means to turn some from going astray out of their way; and we may have also cause to thank [ C] God for the like by others, and rejoice in our Christian fellowship together. All which uses, Jonathan and David enjoyed in their meetings, the one by the other.

And to what great purpose shall it be to enjoin watchfulness over the other parts of our life, if in company we have not an especial regard of it, thereby to take all good opportunity to make our companies profitable? For daily experience teacheth how many occasions of offending God, and of troubling our selves are offered and occasioned therein: and were we not better be absent one from another, then in such sort meet together? Besides, what an unruly member the tongue is, though it be small, the Apostle declareth [ D] when he saith: That it setteth on fire the whole body, and is it self set on fire by hell. And as for the heart which setteth it on work, who is ignorant how ready that is every way as the company shall be, to offend, either by teachinesse, conceits, misconstruing; or by looseness, and lightness, and such like? And both these being well considered, how many companies shall be found, where one is not the worse for another? where one corrupteth not the other? where there are not fallings out, quarrels and debate; or profane and endless talk of the world, ieasting, vain and idle speech, if not filthy communication and ribaldrie; or where there is not buying and selling of those which are absent? And as for lying, swearing (as Hosea speaketh) [ E] with such other abomination, it goeth through the land: and where these fail, what other speech is instead of them most commonly, but telling of tales, needless news, and such like foolish and heathenish talk, even in such as profess; which were bad enough for them which have not heard of the Gospel?

The most tolerable communication amongst the rest, which is used, is (as I have said) to be deep in and about the world and matters of commodity; wherein, as I deny not but that there is a lawful use permitted to men, sparingly, [ F] soberly, and wisely, when, and so far as there is cause: even so, as it is most commonly used, it is made well nigh as bad as the other; that it hindereth and holdeth away all other matters profitable, and drowneth the persons over head and ears in it. Now seeing we know it is thus, should not this common and dangerous corruption, prevailing and continuing thus in most companies, cause the servants of God to bewail it, seek to stay and to hinder it; and everyone for his own part, both Pastor and people, as much as in him lieth, labor earnestly to redress it?

And therefore what is more needful about our company, then to have it ever in purpose to learn and get somewhat where we may in company: and [ G] to help forward others, which we may do any good unto, as we are able; or to make some other good use of it? That we may have testimony within our selves, that we had made better use of our companies, then the most seek to do, or then we in times past had done our selves. And whatsoever exceptions may in probability be brought against the performance of this duty, which after (as convenient place shall require) I will answer; yet for those who rejoice in the hope of the life to come, when they meet together, it should not be counted hard amongst them, to meet with this mind: that they might make the best use of their company in some good talk about such things as might be profitable, and for the mutual edifying of them; provoking [ H] one another thereby to greater love, as seeing and feeling causes thereof, and what decay of it there is; for so hath the Lord commanded: Exhort one another daily while it is called today.

And, if among heathen men, friendship was increased by advising one another, and by good turns done and received mutually one of another; should not Christians much more bind themselves one to another, as by other pledges of love: so by this one, that there be drawing on to duty, to grow in the knowledge of the Gospel, and to avoid the dangers which might otherwise be fallen into? That so there might be more mindfulnesse one of another in absence, when there was reaped so great good fruit of the [ I] one by the other in presence.

By reason of men's callings and distance of places, there is seldom meeting amongst good men: if therefore when they meet, they should not be the better one for another, they might repent for good cause, that they had lost their gain, which in that time they might have had in their calling at home: beside that, it would accuse them after their departure, that they had neglected so good opportunities, which when they would, cannot be enjoyed. I know there is cause why this should be looked unto, even amongst good people, seeing through the corruption of nature, the devil layeth stops enough in the way of the best: whereby, although he cannot bring them to [ K] the common evil course of other men, to walk in excess of riot as they do; yet he keeps them from the good, which might be done betwixt them: as may justly be complained of, where I have acquaintance.

So that Christians whensoever they meet, either of purpose and by consent, either for neighbor-hood and (as we say) to make merry, or by any other providence of God, and yet not about traffic or earthly dealings; this [ A] mind ought always to be in them, that I have mentioned: and therefore, the one to seek to benefit and edify the other by good speech, waiting for, and taking the best occasions thereof and opportunities thereto; they beginning, who for their gifts are fit to bring on the rest; not entering beyond their skill and reach, neither the one crossing the other: but through love bearing one with another, and one helping another (for love is their greatest upholder:) and therefore either conferring of the things which they have learned, or stirring up themselves mutually to hearing of Sermons, to diligence in going forward, to inoffensiue walking, and also singing of Psalms together: and if there be any occasion of reproving, exhorting, admonishing, or comforting [ B] one the other, to do it privately if the matters be private, and betwixt so many as it concerneth, in meekness of spirit and a thankful receiving of such duties: and that they that offer the same, be ready to submit themselves in humility again, to receive the words of exhortation, as they through their weakness shall give occasion.

The simplicity of the times hath been such, as men have met lovingly together in this manner, provoking one another thereunto: but it is iustled out with a proud conceit of their own wisdom, who count it too base now to converse together after such a manner. But as this duty is to be mutually imparted among neighbors: so much more it ought to be in use and force [ C] in particular families, besides the ordinary worship of God in prayer and familiar instruction: where, even the servant who is the meanest member thereof, hath liberty (so as it be in humility and wisdom) to make his complaint, as Job permitted his servants to do; that thus peace and godly unity may be maintained, and all may grow up and be edified more and more. Which duties we are not to doubt, to have been performed in the families of the noble governor Joshua, and of Cornelius a valiant Captain, so far as there was knowledge of the same amongst thē, seeing it is said: That the fear of God was in those families; and such living together in one house, doth give good testimony, that God hath a little Church there indeed: but of this [ D] in another place.

But seeing there ought to be no less use of all these fruits of company betwixt the godly Pastor and his people, then amongst those whom I have mentioned: therefore let the former rules most especially be observed of thē, and somewhat more; that is to say, mutual consent betwixt them, that their conference be of the things which are most fit for the estate of the persons: which, by good warrant from God, (who requireth such wisdom, labor and love) and approved experience of men, should be after this manner: That such as are ignorant, and yet willing to be taught, should be taught (question-wise) the grounds of Christian religion, and the way how to be [ E] saved, and to amend their lives. They who have knowledge hereof, should be labored with, to make use of it: namely, to be humbled by the law, comforted by faith in Christ, and to be reformed in their lives. They who are stayed in these chief matters, should be taught how to grow by the helps, and avoid all impediments: that so their life may be full of fruits and comfort. And they who have profited thus far, should have liberty given them to demand questions of their pastors for their edifying, even as to be questioned with by them for their instruction, about any particular doubts in the [ F] whole religion and true worship of God; and in confuting the contrary: or about any point touching conscience in the practice of duty. I will not say what gain the teacher himself might reap hereby, beside the poor people, neither are many hasty to prove: but oh times! oh days! yea, oh people to be lamented: so happy by the long reign of thy Prince and continued peace, as thou mightest have been; and so little of this fruit to be enjoyed, or Christian duty practiced! The best thing, even the pearl and tidings of the kingdom, to lie as wares out of request, not asked after, and that through vanity and folly! These and such like, (as God hath given wisdom to both parties) should be endeavored after betwixt the pastor and people, when no [ G] other necessary things do hinder: which manner of meeting were (no doubt) like to be as a strong band to tie them in love and Christian peace together. And this I have seen, and that not in one place nor two: but I must say, as it bringeth a sweet life, so the devil layeth many blocks in the way to hinder it; that while they live stranger-like and conceipted one with another, or loose, worldly and unprofitably, they may be as others be, who have no acquaintance with the Gospel. For let men think and say what they will, there is not one half of the benefit that might be enjoyed, no not of many professors themselves, by the preaching of it.

But to proceed: it is an harder thing for a man which feareth God, to have [ H] use of this rule before set down, that is, the liberty of good talk in the company, when he shall by occasion light among such as are not of his own mind; and the worser the persons be, the harder. It will be counted harsh, if not ridiculous, among such whose tongues (as they speak) are their own, to use them as they list, though the best way be taken for entering into it.

Here therefore, another consideration is to be had of us for the making of best use of the time: namely, that we wait for some fit occasion to be offered by some of the company; which (though they purpose no such thing) will from their talk arise, if we attend upon it as Paul did before Agrippa : if not, then speak we of the works, judgments or blessings of God which are among [ I] them, or fresh in memory; by the which we may in as wise a manner as we can, utter somewhat to the holding out of evil at the least: and further it shall be expedient to like and commend that which is well spoken by them, the rather to fasten upon it, so far as it may be done without suspicion of flattery, and hurtig of them. By which manner of dealing, I have oft seen the evil which began among men, and appeared; to be stayed and suppressed: and attendance given to better communication, being wisely and kindly offered.

But here, love towards them must show it self, which will make our labor seem small to us, while we seek all opportunities to win them, and [ K] whiles we are content to forgo our own pleasures & liberties in other talk, that we may do good to them. To this purpose, it were meet that when we should resort to any such company, yea or any other, we should bethink us of somewhat before; as of some good questions among them, of whom we might learn; and some other good matter fit for edifying, as the company should require, it being such as we might do any good unto: especially [ A] seeing godly communication is so seldom in place, but banished utterly from most companies. This may be thought of many, who go for good Christians, somewhat too much, to have such regard of others: but it is (indeed) slouthfulnesse and want of love, not to seek the good of our brethren; and self-love, to seek that which pleaseth the flesh, in trifling out the time, with the neglect of the good of others and our selves.

The which if Preachers of the Gospel especially, and other Christians would consider, I know it would be far better with the people, and much more good done in many places, then there is now for want of it, and they themselves should have no cause to repent it. And though there should be [ B] no great likelihood of any good done thereby for the present time, yet ought we not for all that to be discouraged, forasmuch as we are commanded to use edifying talk: and we see, that good things take not always effect by and by, but afterwards in time, as the Lord seeth best, it may prevail with them; as also we may see it appear in many in some part of their life, and in others, (many times) at the day of their death: and yet if no good should be done is it not to be liked that evil is removed?

But if men which fear God, be not resolved to seek such profitable and Christian uses of their meetings, in some sort when they may be enjoyed: I would wish them to think, that it shall be better for them to attend upon [ C] their family and their affairs and charge at home, rather then frequent company much abroad, seeing in much common talk there is much sin, and for idle words men shall give an account. I grant that neighbourhood and love amongst Christian men, is nourished by meetings; as, feastings together, and such like: but these are not hindered but much helped, whiles our tables, after we are refreshed and have shown tokens of love therein, be seasoned with good communication, and a careful regard had to keep out that which is evil and needless: and if there be any to whom this is unwelcome, who perhaps will not be thus directed in the use of company-keeping, let him set down a better, and I shall be well pleased in his refusing of this advice [ D] and direction, and with all my heart learn of him.

And as for them which object: that they have not been acquainted with such communication when they meet, and therefore look not after it; they should rather blush at their ignorance, and want of experience in so manifest a duty: for our talk should be to the edifying of the company: and all ought to follow their teachers in it, who are commanded to be examples to their flock in the same: Be an example in communication. Neither let any please themselves in this, that they will not look after such preciseness: It were more to be commended and better to be liked, if they had said, They were sory, that they had not their benefit in such a sweet liberty, as God hath [ E] vouchsafed us. It was the speech of a learned godly man: I never depart out of company, where I have wholly omitted good speech having opportunity, but I am checked and accused.

But to go a little further: if it shall fall out that we be to our grief in company, as beset with scornful, profane and brutish persons, so that we see no opportunity nor place for any good, it shall be our wisdom to keep our selves from having any fellowship with their unfruitful works of darkness; using Samson's wisdom (when we fear any such thing) by sauory riddles or [ F] such like, to break them off, and to give apparent tokens of our mislike if we can go no further to the suppressing of it; fearing otherwise, lest while we are silent whē God should be honored, the stones in the street should speak: yet let all be done wisely and peaceably, and regard had how and when to speak. And this is to be done until we can conveniently depart from them, and be careful after, that we fall not into the like company again: For so doth Solomon counsel, Prov. 14.7. Depart from the company of a foolish man, when thou seest not in him the words of wisdom. I speak of such company as one spake of Rome: If he go thither, at the first time he shall see an ill man: if he like so well that he go the second time, he shall know him: but if he will [ G] needs go the third time, he will surely bring him home with him.

But in other companies we must be careful (as hath been shown us) that we banish evil, and indeuor after some good, both for our own benefit & other men's; as it shall be the discharge of a good part of our duty (who are commanded that our talk should be gracious and poudred with salt:) so it promiseth great blessing to all such as are careful in looking to the same; as they have seen, who for these twenty or thirty years have had experience, that it hath profited them greatly who have carefully used it, in comparison of those who have not regarded it: so that not only the first beginners in the practice of Christianity, have been well stirred up to care and conscience, [ H] and have learned many good points of Christian religion and duty by it; but even they of longer continuance in Christ's school, have been much comforted and perfected by using all opportunities this way for their edifying.

It may be a shame for us in the going about a duty which hath great promise of blessing, to be slacker then Heretics, Papists and Sectaries are in that which is but the device of their own brain; who by oft talking of their religion and opinions, have drawn many into their errors.

As for those who object against it, that it is more then needeth, and they see not that men are tied to it, and they meet to be merry: I say to the first part of the objection, that they who like it not in friendly and familiar meetings, [ I] but think it more then needeth, must needs look little after it amongst strangers and ill-willers to goodness; where it will be so much the more unwillingly gone about, because they know not how the company is affected: and so amongst such as bring this objection there shall never be time for it, nor use of it; but the words of the Apostle shall lie dead: That our communication should minister grace to the hearers. For answering the second part of their objection, I have proved as much out of other Scripture: so that none should account that an imbondaging and tying of him which God requireth, whose service is perfect freedom; and let them look who have a commandment from God to use it, what defense they have by the corrupt [ K] example of men which neglect it, for their so doing.

For the last point of their coming to be merry, I answer: that if they be merry in honest and seemly mirth, they will not be against good communication, which seasoneth their lawful mirth that it may not pass bounds: and let them suspect, that it savoreth too much of the flesh, which they account honest mirth, if for it, the other become irksome unto them: [ A] neither do I seek to deprive men of the one, neither above that they are able, to tie them only or always to the other; but to endeavor to make best use of our company, because it is with us in this one duty as in the rest, that he which cometh most forward in it, is yet much behind: and yet this I would say further of their merry talk; though communication of things lawful and indifferent, be to be allowed, yet I would (if I might) choose, (when there is liberty for both alike) always to prefer that which is holy, and to edifying.

And (to conclude) so I would be taken, in that which I have uttered concerning this matter, that how meet and profitable soever I affirm this communing [ B] of good things in company to be; yet if we light upon such, who have some liking of the truth, and yet have not felt such savor in it, nor found such fruit by it, but that they count it an over-charging, and too sore a pressing of them, to be much holden to it; I say, we lighting upon such, ought to have regard of their weakness, and to bring them on as we see they may in best sort be prevailed with: and let this be well regarded of us, for it is far from me to beat any such thing into their heads, as to make them think, that our religion alloweth no talk but of the Scriptures; when both it alloweth, and we deny not, but (anything which hath been said notwithstanding) that the learned may have their talk of learning, the magistrates [ C] of governing, and the common people of their sciences and trades, how they may come to more skill and attain to further perfection in them, or of any other lawful things to a good end.

But this is to be observed generally, that in all these kinds of meetings, whatsoever the persons be, we leave no ill example among them, which as an ill savor, may cast such a rank smell in the company that it procure as well shame and sorrow to us, as hurt and offense to those which are present, and reproach to their profession, as also an imboldning of the bad to be worse. And thus much for the use of our company in the which we have no necessary dealings about the things of this life. To the which I will add the [ D] duties of our reproving, exhorting and comforting one another, seeing these are religious actions practiced in company, though there be but two that meet together. And first for reproving or admonishing of a Christian, who hath given offense and justly deserveth to be rebuked: we must be sure that the fault is committed by him, and not charge him upon bare report, much less for that which is no sin (though in our conceit it be so) but a thing indifferent: and we must beware that we be not justly to be charged with the like offense; for then we take away the grace and force of our reprehension, unless it be known that we do warily decline such sins our selves: and with a mind to reclaim him and turn him from his sin in love [ E] though it prick, seeing the wounds of a lover are faithful, & he that telleth the truth shall find more favor at length then he that flattereth: and for a private offense, privately; though if it be open and well known, it maybe in the company of many and more sharply, as the offense is greater and the person, one that may be more offēsieve, as a minister; always laboring that it may appear, that God findeth the fault and reproveth, and not we who are but his instruments to do his will. But this age hath most boldly, yea scornfully despised this ordinance of God: which troubleth the consciences of many good Christians; [ F] so that when God commandeth it so straightly on the one side, and men reject it so insolently and resolutely (that I speak no further) on the other side, they cannot tell what to do betwixt both.

And as for exhortation, which is a stirring up of them to proceed in the ways of the Lord, as Barnabas did the people in the book of the Acts; and as Paul doth oft require it to be used among Christians: so doubtless he that laboreth in such a work, doth discharge an excellent duty. But he must be a man so free from worldly incumbrances, and so looking to the necessity of the performing of it, (through the coldness that is in men) and to the good that cometh by it, that he may stir up this gift in himself, whosoeeuer [ G] he be, that hath any such; and not be dismayed, if success follow not by and by, as he would wish. I have seen much good done by it, even in the mouth of private men. And if it were kindly used of Christians, as they shall have occasion, and much more by the Minister, there would much good blessing follow it: but if men take not heed, the Devil doth so craftily hinder it, that it will take small effect, but rather be frustrate and broken off. That will be, if he who should be occupied in this service to God, be a loose liver himself, he shall do no good by it to others; and he shall soon wax weary of it: and especially if he be not very watchful in his earthly dealings, that there grow no conceits, straungenesse and other [ H] dislikes by means of them, betwixt him and others: for they will soon hinder it.

But here I cannot omit to bewail the unseasonable speeches of some, as also uncharitable, and discouraging: that (as though they saw no use of these duties, namely of exhorting, admonishing and reproving; nor of the Apostles commanding, that they should be continued) ask: What Papists any convert from their popery hereby: whereas it is well known, that the common sort of them admit small talk about religion, their common answer being this, They mean not to reason; except the learneder sort of them, who of a willful and malicious mind against religion and Prince maintaining it, do of [ I] set purpose abuse their gifts to the perverting of the truth. But God be thanked, this charge of exhorting and rebuking one another, was given before popery was hatched: and there should have been need enough of it, though it had never been bred, and so it shall be a Christian duty much pleasing the Lord (without any regard of them who scorn it) wheresoever it be wisely and religiously used: and (without controversy) much blessed; this being regarded of them towards whom it is used, which is written: I beseech you brethren suffer the words of exhortation.

For consolation also and ministering comfort, it is another worthy duty: when in men's bodily sickness or trouble of mind, or otherwise in their [ K] wants, we do ease their sorrowful hearts, with sweet words from God, wisely and fitly applied to them, and comfort them as he hath comforted us. When a penitent soul counting that his greatest misery, which is a token of his greatest happiness, (I mean the feeling of the burden of his sin, desiring nothing more then to be eased) shall be brought to be persuaded so, and that his sin is forgiven him, what can be like comfortable to him? For he shall [ A] be one of a thousand to him that can do it, as we read in Job. So when another in case of bodily distress or necessity, shall in like sort be spoken to, as the woman of Canaan was by our Savior, saying: O woman great is thy faith, be it to thee as thou desirest; what a reviving of her was it (think we?) Not much unlike to the dealing of Boaz with Ruth, a desolate and poor widow, and a strannger; which caused her to break forth and say: O my Lord, thou hast comforted me, and spoken to the heart of thine handmaid. For if the diseased person be much cheered by Physic bodily, what marvel though spiritual comfort work upon the soul mightily? It should be in request therefore, above all other private matters, even as it is the weightiest: [ B] that there should be not Ministers only, (who yet chiefly should do it) but even private Christians also, who should be able in some measure to comfort one another in their heaviness: but this also is to seek with men. Not one of many can speak to the purpose to a sick body to comfort him, but vnsauorily, that which may more increase his heaviness, by telling him they are much grieved for his sickness, &c. when (who seeth not?) they had need of other comfort.

As for other companies, they are of another kind: some about honest refreshings, some about bargainings, covenants-making, & other agreements; & some about suites, debates, controversies, and such like: and although there [ C] cannot certain rules be given concerning them all; yet they must be all gone about and done in such wise, as that they may be suitable and correspondent to the other parts of Christian life, that there be no breaking off our comfort with God by loose and careless doing of them, but that we hold the unity of the Spirit in the bond of peace: neither that there be a following of the fashion of other men in them, but that we being armed with such grace as is fit for those occasions, may show, that we are attired with the furniture of Christians, which we ought continually (as with seemly apparel) to be clothed with, to make our whole conversation comely.

[ D] For example: to speak of Christian recareation, wherein a part of company keeping is taken up for the most part, which is an exercise not separate frō godliness, of something that is indifferent for the necessary refreshing of the mind or body, or both: who doubteth, but that God hath taught his servants how to use it; although others will never come under any rule or government? For they who will not be subject in other parts of their lives to God's commandments, much less will be controlled or directed by them in this: wherein they imagine they have free liberty to use it as they list. Such therefore as do claim the benefit of it, must be as careful to use it aright as to look to enjoy the liberty of it, not as they who if they once get [ E] this by the end, That it is lawful, never inquire further of the lawful manner of using it. The time when it may be used, is not when we list, but when we have need of it through weariness and other unfitness: for to that end the Lord appointed such intermission for us. And though some desire it not greatly to drive away from themselves annoyances of mind or body thereby; yet to othersome it is not to be denied in either of both those respects, they being careful to use it; as God doth allow: and in going about it, because through the corruption of our hearts we become easily unsettled by [ F] such actions, it shall be very expedient to strengthen our selves by some looking up to God in our use thereof, that we may take no hurt to our souls whiles we refresh our selves; seeing all the creatures of God are good, to the faithful vser of them, if they be received with prayer and thanks by which they are sanctified: and he who counteth it too harsh and sad a matter to desire grace of God to use it aright, may well fear that he shall offend in it.

For the kind of our recreation: it must be honest and of good report, that so we give occasion to none by our liberties taking so unseasonably, to embolden others against conscience. The manner should be in moderation of our [ G] affections in it; as anger, choler, contention, strife, coveting that which is our neighbors, and such like: and in moderation of the time, how long we continue it, remembering that it is a refreshing tanquam somno caterisque quietibus, as he saith; that is, as a man that is wearied, doth desire rest, and to give himself to sleep that he may be refreshed by it: and it must not be an ouerlaying of our selves, or a toil unto us, or wearying of us, so that necessary duties of the day be omitted by it; neither get such an interest in us, that we cannot leave it when we should.

Our companions therein should not be men of evil name for corrupt life and notorious offenses, but such as be ready to hear of it if they be ouershot. [ H] Our end: to be the fitter to the duties of our calling, not covetous contrary to the tenth commandment, nor seek our gain thereby, nor to increase our liking of such passing of our time, and so to draw us after the same oftener then might seem expedient for us, or from one kind to another, spending out our precious time therein as though we were to yield no account of it; that we may not be servants to our lusts. And as this may somewhat direct us in companies where we meet to refresh our selves; so he that is not willing thus to use recreation, shall wish in time, that he had never been acquainted with it: besides that, it is not said in vain: He that loveth pastime shall be a poor man. [ I]

Now for other companies in which we meet about our earthly affairs, God hath taught us virtues fit to uphold and carry us through them, as all other parts of our life, in peace and in good sort: whereas without them, full dangerous hurts might easily take hold of us therein, by such means as we little suspect. Therefore to speak particularly of our bargainings and other covenants, they ought to be without hollowness, deceit, undermining and such other unconscionable dealing; that so we may be simple and our meaning good, our words plain, our agreements reasonable, our promises kept, our covenants performed, except consent on both sides to the contrary: but where the advantage should fall out against the poor and needy, there mercy [ K] and compassion would be required.

In suites and controversies great charity is to be shown; and in this to be shown, namely; that although no compromise can be made (which if it may with any indifferency be obtained, is in no wise to be neglected:) yet that the question or case betwixt us about words, goods, or other matters, may not turn us from the pursuing of the thing to the persons, nor to break [ A] off our Christian love, howsoever we receive hatred and deadly malice for our good meaning.

Strong patience also must be labored for to bear the cost, the travel, the toile and tariance, with all other griefs and molestations, which fall out thereby, or may possibly be offered us, until we see the end and issue. But especially if it should stand with the answering for our selves in accusations of any crime before the magistrate: with this patience, would wisdom and Christian courage with modesty and meekness be necessarily adjoined. And by the help of these the Lord hath brought to pass, that the frowning looks, and cruel faces of tyrants and persecutors have not been feared, their [ B] bloody threats have not daunted the people of God, much less have they turned them from their most holy faith and profession; but they themselves who have vexed them, have appeared to be more tormented in their conscience at the beholding of the graces of God in them, then they who have been bodily tormented by them. And this for the use of company be said, as in such brevity I could: which advice and direction the reader must receive in all companies one day as another to guide him therein.

And to shut up this fourth duty, let this be added: that not only in our companies we be harmless and give good example; but every way and in all our dealings with men, whether they be privy to it or no, innocent and [ C] just to all, and merciful and pitiful to the needy and oppressed: and the rather, for that we are so naturally given to regard and seek our own profit, whosoever sustain loss thereby; and therefore to be always thus resolved, that rather then any should have just occasion to complain of our injury or hard dealing, we are ready to depart from some piece of our own right, as Abraham did to Lot. And because it is most men's calling, every of the six days to have dealings with some other, therefore let the true Christian arm himself with this mind, even thus to live and converse with them in all that they have to do with them: for many of them are so deceitful and unconscionable, that they will abuse the most innocent and honest Christians with [ D] slanderous tongues and false reports, if they cannot get what they would at their hands. Now what would such do, if they had any just cause given them to open their mouths? But besides, even honester men, if they deal together, either for that they do not plainly set down their minds; or if they do, yet one sustaineth the loss in the end, when both look to gain: I cannot tell how it cometh to pass, that there arise hard thoughts betwixt them, that love is broken off, or so cooled, as the devil hath apparently shown, that the persons wanted care and wisdom: therefore such should so look to their actions, that they may have no such accusations come against them at even or in the judgment day, nor provoke the Lord to measure out to them after [ E] the same manner again, which they may be most sure of.

Yet one thing remaineth, which most fitly is here to be placed: that seeing we shall in having company, fellowship and affairs with sundry men, behold many gracious examples among the rest, as worthy patterns of godliness, that we be diligent to mark and learn, and follow whatsoever in thē may better adorn & furnish us, as the Apostle taught: Be ye followers of me, as I follow Christ : & that we carry not that high opinion of our selves, as that we stand in no such need of others because we have somewhat more then the [ F] common sort of the world, but in humility and meekness make that reverent account of God's gifts in others, rather then envy and disdain them, that we may with all speed seek to enjoy the same our selves: and much more to follow the good examples of such as are commended to us in the Scriptures; as Abraham the father of the believers in faith, Moses in meekness, Joseph in chastity, David in the love of God's worships and holy exercises, Caleb in constant following of the Lord to the end, &c. This the holy Ghost exhorteth us to, in the Epistle to the Hebrews: Follow the faith and conversation of such, and consider what hath been the end thereof. A necessary watchword for numbers in this age, so degenerated from the godly [ G] course of the reverend Auncient that were before them, that they have not only not known the God of their fathers, but also disgraced that zealous serving of God which they used.

The examples of such therefore as I set down before, shall be no small help, being oft before us, to chase away from us frivolous and hurtful fantasies, faintness, discouragements and weariness of well doing; and cause that the multitude of contrary examples shall not hurt us by their pride, boldness and licentious life; and to join us fast to Jesus Christ though not now seen of us; and that we may hold the profession of our faith with joy unto our end. [ H]

CHAP. 16. Of the declaration of the fifth duty, how we should behave our selves in solitariness.

N Ow I will pass to the next duty: which is, to guide and teach us how to carry our selves and pass the time, when we are out of company, solitary by our selves alone. And this it is, that seeing a great part [ I] of the day many times is passed, when neither our callings are in hand, neither we occupied in any company; we must have the same especial care over our hearts and behavior when we are alone, that we were taught before to have in company. And as we are counseled by the Prophet, that if we desire to reform our ways, and so to live blessedly, we must take diligent heed to them all, one as well as another, as God's word directeth us: so this being one part of our ways every day, (for the most part) to govern our selves christianly at all times when we are by our selves alone, we must have a special regard and [ K] care of the same.

For who is able to reckon up all or the most part of the occasions, whereby we are moved and provoked to offend and let loose our hearts to sin, when we are alone, and how infinite kinds of evil we may be brought unto at such times, when there is none present by fear or shame to hold us from them? Nay I say more, the most iniquities which are done in the sight of the [ A] world, were first invented and purposed only in the sight of God; and the sins which openly are committed, have been in warping and working secretly before: which the Prophet did plainly express, when in bewailing his sin which was come into the eyes of men, he said thus: Against thee only (ô Lord) have I sinned : as if he should have said, I offended thee secretly by ungodly desire, before I proceeded in the sight of men to give offense.

And so saith another Scripture, that David walked on the roof of his house, and saw from thence a woman, &c. And to show more fully, that it is a fit time for the Devil to occupy our heads in sundry kinds of evil when we are alone, it is noted that our grand-mother Eve was set upon by Satan [ B] when she was alone, her husband not being with her. And our Savior was assaulted by him, when he was in the wilderness out of the company of men; with many other such sayings. Which I allege not as though I were of opinion, that there is no danger to be feared in company, (I have before said the contrary) but to show that there is many ways sore danger of falling when we are alone (and so we the more naked to resist:) which was the thing that I intended to prove, which our woeful experience (I am full sure) confirmeth; who are no sooner from company, alone, but swarms of vain, foolish, and (if they be not chased away) of noisome and perilous thoughts and desires (as a swarm of Bees about a man's ears) are soliciting [ C] and offering themselves unto us.

Now then seeing the case so standeth, who doth not see, what need there is of some good help to keep our souls from annoyance at such times? And not only so, but also to stir up our selves unto the doing of such duties, as we shall see to concern us most: that so we may make this solitary part of our life (which is not small) to be suitable and correspondent unto the rest.

And for some plain and certain direction herein, we may consider the things which we are occupied about in solitariness. Now we know that all matters which go through our hands or heads while we are out of company, [ D] are either simply holy, or unholy, or things indifferent: now our own necessity, and Christian wisdom will teach about which of all these we have most cause to be occupied; and let us not be slack and negligent to mark and observe that, but let our circumspect care and watchfulness (which must always accompany us) ever foresee that: for without it, we shall do nothing well. And therefore if in journeying, walking, sitting still, or lying in our beds, &c. we shall remember, that we are held down with any sin or infirmity, let us muse upon the occasion of it, upon the vileness, shame and danger of it, how hard it is to renounce it, how God is provoked thereby, and therefore how to be abased under it; and so in confidence crave [ E] pardon of it, and grace to weaken it. If we have need and cause to take order for some earthly business, which otherwise will turn us to great trouble, let us with good advice think with our selves how to dispose of it to our peace. If neither of both these give us occasion to be occupied, then let us watch such good opportunity of being alone to make benefit of the time, by setting our selves to muse upon some holy things, (as the love of God, our mortality, &c.) or enjoy the liberty of talking with our God by prayer, thanksgiving, reading, rejoicing in him, &c. or, if we have any other necessary duty to be [ F] done, (as we shall be able when we be from our calling) let that be gone about. And if it be objected, that it is an hard matter thus to do: I must needs say, it will be hard to have our hearts thus at commandment when we are by our selves, especially for such as cannot read; but yet let us consider again, that we cannot be better occupied: what did I say? better? nay we can hardly be otherwise occupied without sin. And this advice for the redeeming of the time when we are alone, as long as it is the counsel of the Lord that we should thus gain it from evil, I am not moved what they say against it, who neither use their solitariness thus, but as though thought were free, give their hearts liberty to roaue and raunge anywhere. Sure I am, we