Seven Treatises
Yea, if we will be thus circumspect and watchful in this time of our solitariness, [ H] (wherein we are otherwise in great danger to fall many ways, as hath been said) we shall come the better furnished into company after, to behave our selves therein as becometh us: yea if we will be watchful, I say, against the froth and draff of our hearts, to expel and hold out idleness, vanity of mind, evil desires, and wandering lusts, &c. it is incredible what advantage it will bring us: no less, (I dare boldly affirm) then that hundredth fold spoken of in the Gospel for one; that is, that whosoever forsaketh ought for Christ's sake, (it being that, which he cannot allow) shall receive even here an hundredth times more contentation, peace and comfort, then he should have had by following his will and desire therein, &c. [ I]
And whatsoever strangeness and absurdity any men shall think this to be, to have such an eye to our selves, that our well ordered course be not broken off, in the time when we shall be alone, (by setting our selves about things holy, or disposing of things lawful, or watching carefully against those which are evil; and that we may not be at our own choice to do or desire what we list and think good, without this strict tying of us to some certainty) they which will not be contentious, I trust shall easily be answered. To whom, this I say for answer, (much like as I said to them who thought it too hard) and let it be well weighed: that there is no time wherein we shall be alone, in which one of these three shall not be necessary, or wherein [ K] any other thing besides almost, shall be tolerable or allowable. For what time of our solitariness can there be, wherein we shall not have some lawful thing and that which is indifferent to think of about our family, our crosses or other business, and to prevent dangers imminent, to remove or ease troubles present, or some other such way to dispose of matters for our peace, and for the good of others? or wherein we shall not have cause to bewail [ A] some infirmity which oppresseth us; or to cast with ourselves, what an heap and dung-hill of corruption is lodged within us, and complain of it, and to see and know it better? or wherein we shall not have just cause to break out into the praises of God, or some such like passing the time about some holy matters (as hath been said) whereof there is so great variety and store? I speak to those which have understanding to judge discreetly, and to whom nothing that I say, should be harsh or unsavory; as having received from God a wise and understanding heart to discern, and a promise of strength, and therefore sufficient encouragement to do his will in this part of their life readily and gladly, rather then to desire with earthly minded persons to range [ B] after noisome and unlawful liberties.
Indeed I do not deny, but that as we carry flesh about us, which is a burden to weigh us down, so we shall never discharge this duty, nor so purely follow this direction for the well taking up the time when we be alone, as were to be wished: but yet for all that, we must learn and endeavor to follow the rules which are given us, and that daily better and better, and not to suffer our selves to pass such times securely and without regard, or full purposing of well bestowing the same as we are directed, although we shall not attain fully to that which we would. For if this be intended of us faithfully, as everyone is enabled of God, we shall not need to repent us of the time so [ C] passed: but we may have peace in that which we go about.
And what shall we aim at in laboring to be thus directed, more then the dear servant of God David did, who as he prayed God that the words of his mouth might be always acceptable in his sight in what company soever he should come: so did he likewise, that the meditations of his heart might please him, wheresoever he should become. And so in another Psalm he testifieth what his practice was: namely, that he did hide his word within his heart, that he might not at any time either in company or alone sin against him. And let all know, that it cometh from a most dangerous custom of giving their hearts liberty, (when they are by themselves alone) that they range after [ D] what fancies and folly they list in company, and that they are so untoward and unwilling to betake themselves to better uses. And such must do as they, who in eating and drinking have stuffed themselves so full, as that they are provoked to vomit. And most lamentable it is, that after so long enjoining of the Gospel, there is so little acquaintance with, or government over the manifold disorders and unruliness of the heart, when God hath given us understanding hearts, to look after and think upon things which are excellent. But this complaint is made in another place.
That which remaineth to be said of this point (Vsing our solitariness aright) is, that as I have set down the rules by which we ought to be guided [ E] herein: so I give a short caveat, or watch-word about the same. As first, whereas I have said, that when we be free from the works of our calling, and out of company, after we have entered into the affairs of the day, one use of our solitariness is, that we may deal about things lawful, and bethink us how we may best dispose them. Many things are to be considered, about this for the avoiding of danger: as, that we beat not our brains to search curiously into others to judge and censure them, neither busy our selves in their matters needlessly, as Paul speaketh of women; that is, further [ F] forth, then we are called thereto, and so may become helpful to them: which thing whiles many neglect, they spend much time in thinking of those matters which do nothing appertain to them; and in the mean while, make themselves the vnfitter for their own necessary duties.
Furthermore, we must take heed, that while we deal in our own matters, we drown not our selves in the cogitation of earthly things over long, that is, further then need is, and so we begin to take sweetness, and feel our hearts brought in love with the creature and the commodities of this life; and thereby to have our love weakened towards the Creator. For this is not Christian wisdom (though it be the wisdom of the world) to increase our [ G] love toward the things of the world; but by all means possible to diminish it, and so the less to set by them.
Again, whereas another use of our solitariness is, that we should bend our minds to holy and heavenly things when we are alone; this is a special caution herein, that we do not for all our oft recourse to this duty, go about them with the less reverence, whether we go to prayer, or set our selves to reading, or enter into any meditation. The which admonition I know to be very needful, for that I see many to set less by and lightlier to esteem the most holy exercises of piety, even for the cōmonnesse of thē: who yet, when they first enjoyed them, could never sufficiently commend, esteem, or have [ H] their full of them. For as our Savior Christ saith of John the Baptist: John was a burning light, and for a season ye delighted in him; and as the Galatians ran well for a time, but were letted: so I may say of this, that diverse for a while take pleasure in the use of private helps to godliness; but they are soon broken off, their hot zeal is quickly cooled. And this (if they were well rooted in the beginning) is, for that they do not daily nourish the estimation and love of them, nor see daily the necessity of them: but many days suffer them to be omitted, which they would not do, if they did not begin to be glutted with them. Therefore resolve thyself of this, that thou hast daily need of such holy exercises, and to have some time in the day by thyself alone [ I] to call thine affections home from wandering in the world, and to have thy secret and sweet talk betwixt God and thy soul; that thou mayest thereby vnburthen thyself of the load of worldly cares and desires, which by too earnest dealings have grown upon thee. And what day doth pass, wherein thou hast not as great need, as thou hast had upon any other, of meditating upon God's unchangeable love to thee, of the continual and daily benefit of Christ's death to heal the sore of thy soul through sin? what day goeth over thy head, in which thou hast not need to confess thy sins, to see them better, and to bethink thyself how thou mightest grow more constant in godliness? [ K]
Another thing to be taken heed of here, is: that thou think not over-well of thyself, for that thou shalt do somewhat more in the service of God, then others; and for that cause look to be borne with in some of thy faults. We are herein too like Peter, (though in other parts of godly fervency we come short in following him) that whiles we look to one thing, what grace we have received, we half triumph before the victory; little or nothing marking [ A] how many good things we are without: whē (yet) the Apostle ceaseth not in his own example to teach us, that we should forget the things which are behind us, (that we should not be fleshed and made anything the more slow and careless by them) but we should look to the things which are before us, and which yet remain to be done of us, and be carried to the mark, even to the reward of our heavenly calling. Phil. 3.14.
Finally, for the use of solitariness in renouncing things unlawful, thou art to beware, if at any time when thou art alone thou enterest into the consideration of the manifold sins which reign in the world, and some of thē such as do sometime much snare and take hold of thee, that thou be not secretly [ B] allured and drawn to like of some of them, whiles thou goest about to refrain and wane thyself from them by musing on them. For the devil can change himself into an Angel of light, and cause that to seem the greatest pleasure unto thee, which is rank poison; nay, (which is more) when thou goest about to disgrace it to thyself, even then to be brought to like and be snared with it. And as Saint Paul hath given charge to Timothy, and in him to all true ministers of the Gospel, that when they should execute this one part of their ministry, namely, to exhort young women, (which was a good thing) they should beware they mixed it not with evil, by unchaste thoughts arising in their hearts; and therefore he saith, [ C] Exhort the younger women with all pureness and chaste minds: so I say, in thy solitary musings of thy sins (which is also a good thing) let the like regard be had: that is to say, that whiles thou intendest to grow further out of love with them, the devil tickle thee not with new desire of them, or some other. For thou art blind through thine own self-love and corruption: but especially when the devil goeth about any such matter, he will blindfold thee more strongly, that thou shalt see that which liketh thee, in sin; but not that which will slay thee: and the strength of thine affections, being set on fire by a deep impression of that which they like, will more forcibly hale thee forward, then a bare weak desire to avoid the sin, shall be able to [ D] hold thee back. And if thou believest not this, thou hast (I dare warrant thee) found it so already; and howsoever thou thinkest that thou hatest sin, thou shalt be drawn unto it again, until thou perceivest that thou art wounded, unless (which is worse) thou be hardened.
To this end remember, how Judah going forth about a lawful and honest thing, namely: to see his sheepeshearers, intending no evil; yet because he went not armed, he defiled himself by the way with an harlot. To the like end many more examples may be brought. And hereof it is (to illustrate that which I say, by an instance or example) that sometime such as have lived in malice with their adversary, do (upon better consideration) purpose [ E] to agree with him, and pray, that they may no longer bear hatred: but even then (a thing worthy to be marked) the manifold injuries, unkindnesses and indignities are so amplified by the devil, which their corrupt heart also liketh full well to aggravate, that they rather depart after their prayer with triumphing over their adversary, then over their sin; and being strongly incensed against him, they be very slaves to their sin. So have many Christians of good hope, oft times by themselves reasoned & debated in their harts, how they have been hailed and drawn to unclean desires, till they have [ F] been checked for their sin, misliked it, and accused themselves for it, &c. and yet at the same time, (so covertly Satan worketh) or at the least soon after, have either set forward and revived such unruly desires, or (which is worse) have nourished them and so run further. So I may say of all other iniquities that which I have said of these, that while they purpose alone by themselves to think how shameful and odious their sin is: yet for want of good experience and due consideration, they suspecting no such danger as the devil intendeth against them, he sendeth them away many times either as ill armed to resist it as they were before; or else so handleth the matter, that they grow to a further liking and entertaining of it. [ G]
And is it any marvel? For when they are thus over-matched by Satan, (that while they go about to think of the renouncing of their sin, they are brought contrarily to like of it) this disaduātageth them sore much more, and holdeth them more strongly in fear and persuasion that they shall still live in bondage and subjection to it, then if they had never at all gone about to resist it: as he who maketh a fray, when he hath proved the strength of his enemy, and hath felt and perceived his own weakness to be far greater then he looked for, is much discouraged from attempting the like another time. And many of these sleights are in our common adversary the devil, which diverse true hearted (yet inexperienced) Christians not knowing nor [ H] being acquainted with, are much astonished when they first prove it to be so, and are discouraged for long time after when they see what hard success they have had. And it must teach us all to come better armed then that we should think, with a bare desire to overcome our sin, or in having only a cold mislike of it: these weapons fray not so mighty and subtle an enemy. But we will take no knowledge of it, and that we have need to walk in fear always: and therefore we must of necessity smart, for that we would not be warned, till we say as many have said: Oh that we had been wiser. Therefore both at such times when we enter by our selves into the consideration of our sin, to the end we may grow further out of liking with it, and at all other [ I] times let us endeavor to follow that which hath been said concerning this point, namely: that we deal wisely in our own behalf, as by the former cautions we have been advised.
Thus in some sort I have shown how we should look to our selves when we are alone, and how we should be occupied in that time of the day wherein we are free from the works of our calling and from company, that is to say: In keeping our selves from idleness and vain wanderings, and if it may be in doing some good, at leastwise ready and prepared thereto, that we may always even alone as in company suspect our selves, and pass our time in fear, and be mindful of Satan's enterprises. Also such caveats or cautions as [ K] I have thought needful, I have added, whether we be occupied about things lawful, or things which are holy in our solitariness, or in avoiding things which are evil: and if for all that which I have said of directing us to the well spending of the time alone, it shall not be able to persuade some, I think it the best way to shame them with the examples of the heathen Philosophers, and to send them to learn of them, who refuse to be taught of the Scriptures. [ A] And amongst the rest Marcus Tullius Cicero may be one, who although he knew not Christ nor his doctrine, yet he had such a continual love to learning and virtue, that as his writings do testify how he was occupied in the eyes of others; so this one of his sayings showeth, how he passed his time alone: I being weary (saith he) of living amongst wicked men, with whom all places in a manner do swarm, I betake myself unto solitariness, as much as I can; yet that none may think me to trifle out my time idly, (that I say no more) let my books (which were many volumes) speak, how in my solitariness I have been occupied.
But let us hear another which was before Tully, whose example is recorded [ B] of him, and of that wise man Cato, expressed in his own words, thus: Publius Scipio African, the first of that name, was wont to say, That he was never less idle or unoccupied, then when he was free from business; and that he was never less solitary, then when he was alone. Which speech manifestly declareth, that he did use to think of weighty matters, when he had laid the doing of them aside for a season; and that he was wont to commune with himself, when he was alone.
So that, neither he was idle at any time, and yet that he had no need of company to find him occupied. And whereas most men cannot tell what to do when they have not some work to set themselves about, but become utterly [ C] idle, except their heads be running after some evil; he was both profitably exercised, and the better quickened and sharpened by such intermission to return to public affairs and business again. Therefore (as hath been said) he by the keeping of his mind occupied, and by searching out those things which by musing and contemplation he attained unto, was never either alone or unoccupied. This was reported of Scipio a Heathen, who could occupy himself in no better things then momentary and earthly; as moral virtues, government of commonwealths, and the searching out of natural causes of things: which all are done by man's reason.
But ô woeful people we, that the like cannot be said or truly reported of us [ D] who have such variety of heavenly things concerning the immortality of our souls, the glorious rising again of our bodies, and the incomprehensible and everlasting happiness, which God hath bequeathed and freely bestowed upon us to be enjoyed of us, some here and some hereafter in the world to come, and yet we are soon glutted with them! that in our solitary refreshings and recreations of our minds, we can seldom look up above that which we may see with our eyes; as though such heavenly matters had no savor with us, but were wearisome and tedious! This Scipio, when he had been much taken up in civil affairs and dealings amongst men, could with pleasure and delight think by himself alone of things profitable, of wisdom, [ E] learning, civil government in war and peace, &c.
But we, if we have taken a little pain in company, we give our minds the bridle in our intermission & solitariness, to think of that only almost which they desire: and as for serious matters we blush not to say, We will not meddle with them, but lay them aside: whereas who doubteth but that (the end of all our knowledge being Use and practice to keep our hearts in an heavenly manner subject to our God from time to time) we have far greater need of meditation and keeping of our minds in frame, then this Scipio, or such [ F] like in their kind. How rare are those men, and yet ridiculous for their labor, who acquaint themselves with this meditating of the law of God, and of the infinite variety of holy things therein, although the man of God, whose praise is so great in the Scripture, could make it his work both in the day and the night season?
And therefore seeing I can no otherwise help to redress this wretched custom of neglecting this benefit and liberty of oft meditating, and profitable using of solitariness in them, who might well use it: I will say no more but pray for such as know not by experience how good and gainful it is, instead of all idle and vain wanderings and fantasies, wherewith they swarm [ G] for the most part when they are alone.
And I will not cease to bewail the unhappiness of the men of our days, who in the usual and daily trifling out of their precious time, declare that they are ignorant of their best portion, which is, to have daily communion with God; but are wise to deceive themselves in forgoing it for folly and sin. And therefore it is no marvel, though of many wise and learned, yet there are so few, which both find an heavenly sweetness in their own lives, and are fit to season others therewith, because they are not oft and usual daily with the Lord in their soliloquies, that is, in their communing betwixt God and themselves in their prayer and meditation; and in having recourse [ H] to him, sequestered from the company of men, as Moses the man of God had.
Which part of Christian comfort both might and ought to be more generally enjoyed of the servants of God, without either the least savoring of Monkerie, much less without the establishing and the bringing in of it again, which some profane Protestants little knowing the use of, will be ready (I doubt not) to imagine and say: as they pervert all other things to their own hurt. Although I could wish that they had no earthlier minds (I allow not their doing) then some of them had, who first left the dealings of the world to live apart out of company. As for the Popish progeny, who would be thought (as it were, by apish imitation) to follow and be like them, [ I] they are far from it, as they are from sound religion in their profession.
But to return: although I commend solitariness, I would yet thus be understood, that such as are troubled with melancholy, by means whereof they are much unable to govern themselves, and the rather through strong and vehement temptations, when they are oppressed with them; that such (I say) should not be pressed with it and urged to it, to be long or much alone, for fear of casting themselves into further and more dangerous dumps and extreme heaviness, as experience hath taught, till they may be stronger, and therefore with less danger may be permitted to the liberty of it, as other Christians. [ K]
CHAP. 17. Of the declaration of the sixth duty: Of using prosperity well.
T HE next duty to be observed, is: that with the same sanctified and sound heart we enjoy all our lawful liberties and commodities of this life rightly and soberly, from day today, whiles the Lord granteth them unto [ B] our uses: and whatsoever crosses and afflictions befall us in the day, (as both these are distinct parts of our life from the former) that we go under them patiently, meekly and thankfully. These two parts of duty are required, not at someone time in the day, (as the first and second rules have their certain time, in which they are to be performed) but (as some of the other parts of daily direction) throughout the day: because there is no part of our life in the day, but it is either exercised with some cross or with likelihood and fear of it; or it is free from both, and enjoyeth sundry benefits of the Lord's; or (that which is the most usual and common case of God's servants) it is mixed and compounded [ C] of both: which of all these soever be our estate, we are in great danger, if we be unprovided for it: I mean; if we be not watchful in either of them to carry our selves uprightly, and before the time of both if we pray not fervently with full resolution to it. And to say somewhat distinctly and severally of both, (although it be my purpose to say as little as I may, seeing I have by occasion spoken of both in another place:) of the first I will speak in this chapter; and in the next of the other.
It is not hard to understand what I mean by prosperity: properly, even all pleasures and delights, which may lawfully be enjoyed of the servants of God in this life, as health, riches, friends, peace, marriage, and all that appertain [ D] thereto, as wife, children, &c. These therefore which are things that a man would most desire, with freedom from afflictions which might impair the sweetness of them, we must know that it is a most difficult thing to possess them without great danger to our souls: and therefore the living in such an estate, as to abound in many good blessings of God, (which the world counteth happiness) is compared to a slippery way, in the which a man is ever sliding and ready to fall. Now then, to look to our selves daily that we be not hurt, what less work is it, then as if a man journeying all the year through, yea and all his life long, should be constrained continually to be looking to his feet and steppes? which thing how unwelcome it would [ E] be and wearisome, if it were but one day, who doth not see and perceive?
Now the case being like in this part of our travel and spiritual journey; therefore that we may be free from the hurt which might meet with us herein, these two points shall be needful to be considered and learned: First, how hardly in prosperity we walk safely from day today towards the kingdom of heaven: secondly, how and after what sort we may do it though it be hard, and how we may grow to the right use of the same: which who so attaineth unto, shall find no common, nor small ease in his life over others do, [ F] and pass by manifold and grievous dangers which few avoid.
And first, although a man should much better perform all Christian duties every day, who hath fewest afflictions to draw his heart from them, and who hath most helps by peace & wealth, to set him forward therein: yet (as men go to work) we see it is commonly clean contrary. For by reason of this, that men are so readily carried to use all earthly things amiss, even to their own hurt and hindrance, and so hardly brought to be the better by benefits; it cometh to pass, that it is found by experience with us for the most part, as we read in ages past that it was with men then: that is, the more that a man hath of these earthly commodities, the less he is enriched with spiritual [ G] grace; and as they are increased & multiplied, so this decayeth and is diminished. And yet I do not here speak of the wicked of the world (as oft times I put the Reader in mind:) but even of those which go before others in the embracing of the Gospel. For even of them, many are very faulty and blame worthy in this matter: and therefore they had need to be willing to take knowledge of it by the least watch-word, and amend it; and not tarry with the world, till they be shamed for it and confounded.
Yea, and this is the more to be marked, because some of these, whiles they have been under the cross, have been humble and kept within good compass in their lives, and have had oft recourse to God in their prayers (as they [ H] have confessed it was meet for them to do.) But why speak I this? because when the Lord hath given them deliverance, they have shown thenselves to have been no such persons as before, but have soon gone from their former care and have kicked up their heel, waxing wanton in their prosperity, even as they were forgetful of their former calamities, Psal. 119.67. So that it may truly be said, that few by earthly things are drawn on and encouraged to the love of heavenly: which yet is the end that the Lord hath in giving them. If they have rest from persecution and trouble, and enjoy peace in their days, how many do with the Churches mentioned in the Acts, take the benefit of it; that is, to edify and build up themselves the more strongly in knowledge, [ I] faith and godliness, and draw others thereto by their example?
And if their plenty of God's outward benefits be such, that they may eat of the fat and drink of the sweet: yet how many find the Lord's service more sweet daily to them, then they find his outward benefits? But they do rather after the manner of others, begin to rest in them many times and to say, Here is good being for us: whereas the more men have, the more they should look that they serve him with joy for all their abundance. And further, if they have time at will, wherein much good may be done to themselves and others, is this their chiefest care to redeem it to every good use because the days be evil, and to apply their hearts to wisdom, seeing they [ K] have but a while to live? Nay, that were too sad a matter for them to hear of. But numbers of them take up a great part of the day most commonly in the pleasures and delights, which are by evil custom in every season of the year afforded.
Wherein, for the satisfying of them to the full, if the public duties of God's worship in the family (which should be daily continued for the benefit [ A] of the whole company) be not neglected oft times, yet how come they to them, and in what case are their hearts to the performing of them, when they savor of nothing else but their vain, if not unlawful, pleasures? Which complaint, if ever, may now in this generation be made of the better sort of Christians, and that also most rightly, when many of the gentry of this land and others, who had for certain causes justly moving them, for sundry years together banished out of their houses the use and practice of dicing and carding, with such profaneness and disorder as accompanieth the same, have within these few years (as though they could no longer forbear) brought them in again: A lamentable fruit of their wealth, peace, and prosperity [ B] among many other such. But if it be duly considered, what good might have been done through our land in this long time of peace and plenty, and how the opportunity, even the time of our visitation (as fit for holy duties, as fair weather for harvest) hath been over-slipped, (that I say no more) it ought justly to wring out plenty of tears for so great transgression.
But I will contain myself. Our Savior speaking but of one part or piece of prosperity, namely of riches, saith: Oh, with what difficulty shall they who have riches, enter into the kingdom of heaven? If he speak thus of riches, what (think we) is his judgment of them which with riches have [ C] many other kinds of blessings? with how much ado shall such go into the kingdom of heaven; and much more, govern themselves rightly from day today? And what marvel, seeing a rich man's riches are his strong city, and thereby he is bold to do many things willfully, which he durst not so presumptuously do if he had them not. They are baits, and do often draw his heart to be set upon them, that whiles they are in request and chiefly accounted of, there may be no place for better things to rule and reign there, although for shame and fear they are not altogether rejected; even as it may be said of play: Where that is entertained, good books are little red and occupied.
[ D] It was the last temptation that the Devil attempted our Savior withal (The glory and wealth of the world, I mean:) to teach us this, among many other things; That if the other two be overcome, yet the Devil looketh to prevail by this. What should I say of the innumerable hurts which even good men sustain by these benefits and good blessings of God, as that they hate one another, contend with and deceive one another, and make themselves strangers one to the other thereby: and (which is none of the least evils among other) their harts are so knit to them, that they consider not how they take in hand their worldly business, nor how they vex & trouble their poor brethren (if any fall into their hands;) but go to work against them cruelly, [ E] or at least in rashness, with which nothing is well done. If we should but consider how they beat their brains about them every way, who are yet wealthy already, bestowing all their wisdom in devising how to increase and bring them in, when it were to be looked for, that the great riches [godliness] should be much more sought after: If, I say, we should consider this, we should enter into a very maze. By which, and many such like, it may with bitter complaint be lamented (of the which we have been long admonished:) that Religion in these many years of our peace, hath brought forth much [ F] wealth to the Church, but the daughter hath devoured and eat up the mother.
And that this which I say, may not be understood only of riches, know we that all lawful liberties do work the same effects, that men, for the most part, become worse by them, as in the Psalm the Prophet declareth: Before I was afflicted I went astray, that is, when I had my liberty: and therefore this shall serve to show, with how much ado they which have them, walk daily in a Christian course; and the rather, the more variety of earthly delights they enjoy with them. Now therefore it being thus, what cause have all such as are lovers of the truth (whō God suffereth to live in peace, health and prosperity) [ G] to be wise and wary against so many dangers, and warned by the hurt of so many who have gone before us? and to learn how they may not be hindered nor hold̄ back any way by their prosperity; but set forward rather, and that many ways, as it is most convenient? The watch-word is not in vain and needless, which was givē to our fathers : When thou hast eat & art full: beware lest thou forget the Lord. But I will proceed. Therefore as I have now declared the one of these two points, that is, how hard it is, to use prosperity aright: so I will go forward with the other, namely how this maybe, that we may well use it, that it may be no snare nor hindrance to us.
And to this end we must consider, how nearly we are knit unto the same [ H] as hath been said, how naturally we desire to have all that our hearts do long after without regard, whether it be good or evil for us: which causeth us to esteem of all such things more highly then becometh us, and therefore to set our greatest care upon them, and to seek to enjoy them, whatsoever better things we loose and deprive our selves of for them. This inordinate love which we bear to any lawful liberty or blessings pertaining to this life, must be by all means possible weakened and abated in us, which we have too much through our own folly strengthened and increased. And to obtain this, as we shall be able, some persuasions I will briefly set down. First therefore, this spiritual drunkenness is to be expelled, and the inordinate [ I] love of earthly things to be weakened and abated by diligent earnest viewing and weighing, how momentary and flitting all things of the greatest reckoning under the Sun, are; and how uncertain hold we have of them, even when we think our selves most certain and sure of them. And further, by valuing and pricing them thereafter, as the Lord himself teacheth us to do, saying: The fashion or shadow of this world passeth away. And again: Happiness doth not consist in the things which a man possesseth; and of riches which is counted the chiefest of all the rest, he saith: Why dost thou weary thyself to grow rich? cease from thy wisdom: why dost thou cast thine eyes upon them? for they are nothing. [ K]
Also, we shall by little and little break off this near knot of amity betwixt our hearts, and earthly peace and prosperity, (as well as we love them) if we will suffer our selves to be persuaded, how many ways we be in danger of sore plunges by means thereof: and that the Scripture giveth them many titles & names drawn from the effect which they work in most men, as that they are snares, thorns, chokes, because they entangle us, prick, and hold in and [ A] smouther the many graces of God in us, that they bud not out and fructify. And so saith Saint Paul, that they pierce us through with many sorrows, being mere vexation and affliction of spirit, when men have given themselves after the course of the world, to seek what is the sweetness of them. Few Job's do know and find out the deceiptfulnesse of riches, until after they have proved it, they complain too late, and in vain begin to repent, and say: We are deceived.
Besides, it is an especial good help to weaken the love of these earthly things, if we often record, that they are not our own, but borrowed: and therefore, as no wise man rejoiceth for the stock of money which he hath [ B] borrowed of another man, (which he must return home again) as if it were his own: so it is small wisdom for us, who are appointed to salvation by Jesus Christ, to delight in and set our hearts upon the things of this life, which are but lent us, and may every day be required again of us: but our own riches which shall never be taken from us, as the knowledge of God, the love of our brethren, joy and peace by the holy Ghost; these should so so make us in love with them, that the love of the other might be over-shadowed thereby. Thus if we can think of all outward commodities of this life, & having this judgment of them, will daily meditate one time or other of the momentary condition of them with unfeigned prayer to God to renounce [ C] and forsake our old love and acquaintance with them; we should find this knot more and more to be broken, and our thoughts not to be carried after them with such earnestness and continuance.
And if we could possibly think what hurt they have done us, even our selves already (for what vnsetlings from a Christian course do we (in a manner) sustain, but they are one cause of it, if not the only?) I am persuaded, if we could rightly think but of this one thing, we would abate our greediness, and put the knife to our throat, as the wise man wisheth in the like case; that is, to restrain our appetite. But as experience hath taught, that men's latter thoughts are, for the most part, better then the former (as they may well [ D] be, seeing they come with more mature deliberation:) so it may be said with grief, that when we have played the fools, by letting loose our former thoughts to worldly lusts, and cherishing of them, we seldom have the grace to light upon the latter; that is, to dignity and weed them out, unless (perhaps) upon our death-beds we complain, when yet oft times it is too late.
Furthermore, it would not a little help us forward to a slight and mean estimation of all earthly prosperity, if we would daily accustom our selves to muse upon the examples of such, as have enjoyed the sundry commodities as plentifully as any of us do, and yet have been taken from them, and [ E] some of them in their flourishing age untimely; as leaving to the rest of us, who yet remain, a manifest spectacle of our mortality, and a warning of us to a moderate use of them, that we might not justify the worlds practice.
And it is another special mean to the contemning of the world (though it go against nature) to use to visit them, as others also in their sickness (as we shall be able) and there mark how they then speak of them; that so we may see, how little good their commodities can do them, in comparison of that good which they have kept from them, and considering how greedily [ F] they have been sought after of them: for one would look that things so sought, should have more excellency in them then everyone seeth. And besides that, by going into the house of mourning, we may see and so be put in mind of our own death and departure, which cannot too oft be thought upon, and which is the end of all flesh; that thereby we may somewhat more like strangers, learn to use the world after: besides the thinking that we must give an account how we have gotten and used them.
Thus I have in some sort, shown how and by what means the love of all earthly things shall be weakened in us, without the which we can never use the lawful pleasures and profits of this life moderately and rightly: this one [ G] thing being added, that this advice be the more carefully and constantly regarded, seeing the danger were like to be great by the neglecting of it.
And now upon this which hath been said, it clearly and necessarily followeth, that if thus we get superiority and dominion over our hearts and affections in the use of earthly things, then our actions and dealings about these lawful liberties, shall be well ordered in the sight of God and men, to the great quietness and peace of our conscience: for the righteous is bold as a Lyon. For who doth not know, that as the heart is affected either well or ill: even so it draweth the words and works after it, to be like and suitable? which is the cause why I labor to persuade [ H] Christians, to the subduing of the lusts and intemperate rebellions of the heart, and to have in mean reckoning and price all things here below, that they may be the less offensive in the whole course of their earthly dealings. For when we be thus resolved in our hearts constantly, watching thereto, that we (as God hath taught us) will so far forsake all, as we shall thereby be hindered from following our Lord Jesus Christ in any point of his holy commandments; we are stayed from manifold abusings of our liberties, as wealth, peace, preferment, and such like.
And when we can contain and keep our hearts from coveting and desiring any way to use our prosperity unlawfully, we shall neither injure others [ I] in anything that is theirs, nor have our commodities as snares, thorns and chokes to strangle and hurt our selves; but in the enjoining of all blessings of this life, shall be sober and fruitful in good works, and more fervently longing after the treasures of the paradise of God. Which fruits of prosperity few do reap, but run into excess and pass their bounds one way or other: so truly it is said, That as it was in the days of Noah, so it will be in and until the coming of the son of man: They eat, they drank, married wives and were married, &c. that is, they chiefly regarded these things rather then the manner how, or the end why; and more then they did consider, wherefore the Lord set them in this world. And this be said of the first branch of [ K] this duty; that is, of the using of prosperity, and the lawful liberties of this life rightly: and how God teacheth his children daily as their state shall require, to do the same accordingly, as it is one of the duties which is of necessity to be observed daily of all that desire well to bestow the day, and to give a good account thereof at the evening and end thereof.
Yet to such as object and ask, If I will debar them of their mirth and [ A] pleasures, which in their prosperity and through the benefit of their wealth they may enjoy, I will add this brief answer: I wish they prospered in health, strength, earthly commodities and peace, so as their souls might also prosper. And I thank God I am not so envious against the welfare of any of my good brethren, but that with the Apostle I can and do pray, that they might be altogether Christians; that is, true and faithful servants of God without the bands or other hardness which some other of God's people do sustain and go under.
But seeing prosperity is a slippery way, it is meet that all such as desire to be free from dangerous falls, should look diligently to their steps: and seeing [ B] that our Savior himself hath taught us that it is an estate full of danger, they should not think much to be admonished & put in mind daily, to take heed that they stand sure and in safety. It is not enough, (think we) and a great favor of God, that he give us liberty to enjoy his earthly benefits, unless we abuse them to the fulfilling of our fleshly desires? Doth Christ allow us any otherwise to take our pleasure on the earth, then that it may not hinder us from following him by temperance and soberness, by humbleness and meekness, the way to heaven? Or doth he bestow more on some then upon others, that they who have much should set on edge the teeth of others by licentiousness?
[ C] We are called (and that most fitly) strangers: to teach us, that we should not be meddling, nor entangle our selves here so, as we should be unready and unwilling to go home. And that is a right stranger-like living in the world, and an enjoining the lawful liberties of it, that we be made more fit thereby for the heavenly life, and not to linger after anything here or cling about it, so that we being tied to any lawful pleasure or profit we should not as free citizens of heaven be daily somewhat nearer it, and readier to go to it. And do we think that they are such strangers, who plead for such a liberty and rejoicing here, that their own consciences do tell them that they are not willing and ready to die? Are they such strangers, who are privy in their own [ D] hearts, that their rejoicing is most for the commodities and delights of this world, eating, drinking, pastime, marriage, gain and success in their dealings, &c. who if death should come upon them, whiles they are in the midst of them, must needs cry out and say: O death, how unwelcome art thou unto us who have our pleasure in these?
It is the Lord that saith by his Prophet: Let not the rich rejoice in his riches, nor the strong in his strength, nor the wise in his wisdom: but he that will rejoice, let him rejoice in this, that he knoweth me. And it is our Savior which saith: Woe be to them which now laugh, for they shall howl and weep: woe be to them which are full, for they shall be hungry. And again: Son, thou in thy life [ E] time receivedst thy pleasure, therefore now art thou tormented. Lastly, Job that was dear to the Lord, said: If I have rejoiced for that my hands have gotten much, and for that my riches are great, even this were to deny the Almighty. Therefore know we, that our rejoicing ought not to be earthly: yea, as a godly man may not be glad for that he hath much, going no further; seeing that were but to be tied to the creature, and to rest in a broken and a deceitful stay: so neither may he rejoice in any other earthly thing whatsoever, but he setteth it as well as riches in the Lord's place, from which it ought to be banished. Now the heart of a Christian is the Lord's temple and dwelling place; and he it is that must dwell there, as he himself hath said: Give me thine heart, my son.
That must be where the treasure is: it must have no other treasure in heaven but him, nor any on the earth in comparison of him. So that it may be seen of all such as desire to be satisfied, that God hath not given to his faithful servants earthly prosperity to nail their hearts to it; but to prove them, whether anything be sweeter to them then he himself who hath given it, that is, whether the gift or the giver be in greatest request with them; and that all which he giveth them, might be an occasion to knit them nearer unto [ G] him; who will yet give much more to them which depend upon him: to this end (I say) all God's benefits serve.
And I have not denied in all that I have said, but that it becometh the best of God's servants to labor for earthly maintenance, that they may be able to give rather then to receive, and that without any just offense they may do it: and that they ought to acknowledge it for a great mercy of God, that he reacheth out his hand to help them with necessaries, even here where they be strangers, and to provide for their bodily necessities; and therefore to be thankful, yea and joyful in this respect, that they are freed from much care and distrust, and have the way made more easy thereby to the heavenly [ H] life: for want whereof many of their dear brethren are in much pensiuenesse and sorrow. But yet may they not in any wise take such sweetness in those things, that they forget or neglect better: but always remember, that they serve to a further end, that is, to seek better; and are not themselves the end of their hope, in which they should rest.
And so to conclude: it remaineth that we in no wise rejoice, nor put our delight in any transitory thing, but with most great diligence we use all earthly benefits of God daily and throughout our life, moderately. And this is to enjoy our prosperity aright, and to make that part of our life sweet and savory to us indeed which is passed therein. And this is that which I have thought [ I] convenient to be said of this sixth rule, namely: that it is a great part of godliness, every day to look to this with due regard, that we moderately and fruitfully use our lawful liberties, and all the commodities earthly of this present life.
CHAP. 18. Of the declaration of the seventh duty: Of bearing afflictions rightly every day they come.
T HE next part of our life not yet mentioned, is that which is under the cross and in affliction. Our duty here is, that when and so often as it shall please the Lord to try us therewith, and to change the course [ B] of prosperity or any part of it: yet that with the same well ordered heart, which I have said should accompany our other actions and parts of our lives, with the same (I say) we be prepared to receive it from him: and count it no strange thing to be exercised with it; and the rather for this reason (as the Apostle admonished the godly of his time) that we are predestinate thereunto, even to be like unto Christ in afflictions; & also, seeing through many of thē our way lieth to the kingdom of heaven.
And all may see how needful it is for us to hearten on our selves by these [ C] and such like persuasions, to be willing to bear our crosses meekly & with cheerfulness, because we do so soon shrink back at the hearing of them, [ 1] as the Apostles did when they heard that their master would go into Jury again, where the Jews before had sought to stone him; and seeing they be so unwelcome to us by nature, although we be subject to many and sundry, and that daily. It must not be with us, as it is with the most: that is, that we love not to hear of them when we have been awhile free from them, and so hope still for earthly peace, of the which we have no promise: but rest persuaded every day, that our heavenly Father knoweth what is best for us; and as he seeth affliction or freedom from it to be meetest, so he will always [ D] bring it to pass.
To this end we are admonished of the Prophet, to accustom our selves [ 2] to bear the yoke in our youth, that we may be the better acquainted with it when it shall be put upon us: that so we being tamed and subdued by it, and our proud and rebellious hearts brought under of him, we may bear it with the more ease and comfort; encouraged hereby, that if we be able to bear afflictions contentedly, and with quiet and meek spirits, (which is the hardest part of our life) we may easily provide, to have our whole life sweet and joyful.
Furthermore, to this end that we may be ready to wait upon the Lord [ 3] [ E] patiently in our chastisements, we must consider that every day Satan intendeth mischief against us, and he knoweth our weakness to be greatest in bearing the cross, and therefore will not leave us vnassayed as much as in him lieth: and not so only, but also will terrify us with this persuasion, that they be greater then they are, and fear us with the oft and much thinking of them, that our sorrow may be increased. Against all which his cursed undermining of us, we having so great encouragement from the Lord, ought to be thus stayed: that such of them as we can, we may avoid; and the rest, we [ F] may go under contentedly, waiting for a good issue, even as in faith we pray for it: seeing our God will have us persuaded, that of very love and faithfulness he correcteth us whensoever we be corrected of him. But because we fail many times in observing these rules, and therefore find not grace then, to bear them aright, whiles they are upon us: nor afterwards get any wisdom, experience or comfort thereby; we must diligently and faithfully mark, how we be affected under them: that if we should be oppressed with confused and unprofitable heaviness, distrust or any other dangerous passions, we might learn before, that they be no fit companions for us; and sooner get out of them, after we espy them in us, and so betake our selves to better [ G] government.
And that this labor be thought no more then necessary, we must know, that by Troubles we do not only mean great & unwonted losses, long sicknesses, persecutions, and such like: but those also which fall out very oft and commonly, as unkindness and discourtesy in neighbors; unthriftiness, unruliness and disobedience in children; unfaithfulness and negligence in servants; discommodities and harms in family matters; with such like: all which to bear, without unquietness, impatience and unsettling our selves out of the Christian course, must be thought no mean nor small gift of God; nor without daily and continual watchfulness and wise regard to be attained [ H] unto.
And I do the rather make mention of these troubles, which for the most part arise in our families as well as other ways, because many Christians do think through ignorance, that we are not to be directed in these common things, nor to be called to our reckoning and account for offending by impatience, anger, back-biting and heart-burning against any man, and for such like passions: which declareth, that as it is an hard thing for Christians to walk in the uprightness of their hearts, by performing other duties in the midst of their houses; so it is no less hard and rare in this bearing of discommodities and other troubles, to show themselves lights and examples to the rest of [ I] their family. But these vnquietnesses, which are counted small, are not to be admitted at any time in our lives, seeing they unsettle and draw us out of our [ 4] course. Therefore that neither one nor other kind of affliction become vnsetlings of us, this counsel we must take from the Lord, which I have now set down: that every day we arm our selves against the fear of such as may come, and against impatience by such as already are come upon us.
Let us think it no toil to watch and look to our selves thus, if we may by this means be rid of that which is toile indeed, yea greater toile; and ease our selves on the contrary, an hundred fold. For we shall not only provide well hereby, against those which are present: but as experience and proof [ K] of God's help bringeth hope which maketh not ashamed; so by our experience we shall find the like in our troubles to come. What strength got Joshua by this, that he had oft times believed God's promise, and found that he never failed him trusting in his word which he had spoken concerning victory over his enemies, or deliverance from them? Insomuch that he after some proof of God's keeping promise with him, in bringing him over the river [ A] Jordan, in giving Jericho and the city Ay into his hands, in the battle against the five kings of Canaan ; he triumpheth in his hope of conquest, (the Lord having promised to him victory over them) and therefore saith to his soldiers and men of war, before he overcame them: The Lord hath delivered them into your hands, and therefore be of good courage.
And what other thing made the Apostle Paul in great afflictions to stay himself upon God, and to cast his care upon him, but this experience and long proof which he had of God's tender care over him. It was (I say) that which made him express the same in these words: God hath delivered out of great tribulations, and doth deliver daily, and I am sure also that he will [ B] deliver in all time to come. This experience if we have (as who may not have it in many afflictions, if he have rested upon God therein?) it shall be a strong weapon to defend us from fainting, distrust or despairing, and to keep us from unsettledness, and able to uphold us in an infallible hope of a good issue, even before it come. But to this end we must hold our selves fast to the prop of God's promises, and lie close to them, as an anker: and thus we being armed, we shall see the Lord's deliverance for us, as clearly as we may discern the arrow to fly in the air.
It is a great point of wisdom, to learn of God, thus to bear our trials and troubles, that first we commit the ordering and disposing of them to him [ C] as Hester did, by fasting and prayer of faith: secondly, that we use all lawful means whereby we may have a good success and end, as she did in going to the king for help against Haman's devilish devises: and then the third will follow, that God will turn them to the best. These three in one short verse the Prophet setteth down together, saying: Commit thy way to God, and be thou doing good, and verily he will bring it to pass.
But if we will not be directed by the Lord in bearing our afflictions, (as the rebellious heart will be soon ready to cast off his yoke) but will take counsel of flesh and blood, as Saul and many such have done, yea and David at that one time (though smally to his comfort:) then this shall follow, either [ D] for want of preparing our selves meekly for them before they come, or for not thankfully receiving them when they are come, they shall sore flaight and astonish us, and raise in our hearts such passions and distemperature, as will unsettle our whole course and bring us out of frame. In which estate as we shall be utterly unfit to any service of God: so shall we be also unmeet for any Christian society with men, we being so confounded in our selves for our unwelcome troubles, and so disguised in our speech, countenance and behavior, by yielding and giving place to the frowardness and vnbridlednesse of our hearts. By all which, who doth not see, that we do both add new troubles unto the former, and make them which God sendeth upon us, [ E] far more grievous then otherwise they should have been? For all who have experience, can tell, that the intemperance of our hearts, and the impatience which is suffered to bear sway in us, do raise many distractions and vexations in our lives, which we might else have been void of: and the Lord's trials and fatherly chastisements are thereby made far more irksome unto us.
And of this seventh duty thus much: whereby we may see, how necessary it is for us daily, beside the well beginning of the day and care for right using our prosperity moderately, that we be also very watchful, that our afflictions [ F] breed no disorder in us, but be quietly borne: that so all parts of our lives throughout the day, and the whole course of our ways may be ordered commendably and aright: that even in the days of health and peace, we looking for our change, and laboring to bring our hearts to more humility through continual watching, and oft and earnest prayer, we may not only not count it strange, when even sharp visitations shall take hold of us, but in respect of the end thereof, (which is to do us much good) we may with willingness receive and go under them; especially, seeing (as hath been said) our most loving father hath fully certified us, that he hath no other meaning in sending them. And here mark, that as poor and rich are both taught [ G] their duty in common together: so there is somewhat to be learned of them both severally: the one to be more specially armed with contentation under his poverty; the other with humility and soberness, for the right and well using of his wealth and plenty.
CHAP. 19. Of the declaration of the eighth duty, namely: Of using religious exercises in our families.
[ H]V NTO all the former duties which we must labor to perform, this is to be added (to the end we may enjoy as many liberties as we can:) that with the same well governed heart, which we have been taught to bring to the performing of them, we look that both in the morning and at even, as it shall stand best with the well performing of other duties, we and the other parts of our family, do reverently worship God together; that is to say, that we solemnly upon our knees make confession of our sins, and requests to him with thanksgiving. And because it is required, that the word of God should be [ I] taught by us to our children and charge, Gen. 18.19. therefore, that when we may conveniently, we instruct them as they be fit to conceive, in those things which are most necessary for them, training them up to answer to the same; and that they be encouraged to have acquaintance with the Scriptures [ 1] and to be exercised in them from their childhood, 2. Tim. 3.15. that so the word of God may dwell in them plentifully, Col. 3.16. and to edify themseues in singing of Psalms to the praise of God, & the putting of themselves in mind of the heavenly melody and rejoicing, which they shall have with the Lord and his Saints in his kingdom. Even this (I say) is another of those duties which is as oft as may be to be performed in our families; I say, as oft [ K] as may be, because no man's conscience should be accused for the omitting of it on some days upon necessity which may fall out: but yet no man for all that may fain necessity, to pass over a duty of so great use, and for so long continuance, even throughout his life, except he supply the omitting of it, in some answerable sort otherwise.
And whereas by the examples of God's holy servants, this duty of calling [ A] upon God is commended to us as to have been offered to God three times in the day; the other, of teaching their families, as a thing ordinary and usual: what cause is there why we in whose days the light of the truth shineth more clearly then it did in theirs, should be behind them in any such duties sometime by our selves, sometime with our families, until we might say: that we have been suitable to them, in testifying our love to God whom we obey in performing them, and the religious care of our own good which we are sure can never be enough? As for the daily continuance of this duty from time to time throughout our life, although I doubt not but that many do it now and then, who yet will not tie themselves unto it constantly, and [ B] therefore reap the sleighter fruit of it; some reasons I will allege to persuade them.
And first, it may please such to understand, that our necessities do require it one day as much and as well as another (except necessity hinder, as hath been said before) seeing some are rude, some worldly, some ignorant, and the best are forgetful: and we find, that every day bringeth with it sufficient cause to renew our faith and strength against sin, and all kinds of discouragements, and to honor and praise God (if it be well considered) for his daily favors and kindness. For such duties being in use daily, do hold us from some evil, which we should otherwise do.
[ C] Besides, seeing particular families are the members and parts of the church, [ 2] and every governor is that in the family, that the Minister is in the congregation: therefore if they be not accustomed to worship and serve God at home, how shall they be able to do it with profit in the assembly? especially seeing experience teacheth, that the mind being unseasoned all the week at home, is further off from goodness on the Sabbath; and yet all which is done this way both publicly and privately, is little enough even in the best Christians.
And that we come the oftener and more cheerfully hereunto, as oft as [ 3] it shall behoove us, we must know and consider, that we have therein communion [ D] and fellowship with the Lord, and are admitted to speak and break our minds unto him, and so have our souls most sweetly refreshed thereby, as if we met before him publicly. And what is like unto such liberty, that in a reverent sort we may be admitted to speak unto the Lord, and to have him make answer to us again? So that, it should not be hard for us to be brought to enjoy so great commodity, but rather to count our state the more happy the ofter that we may be partakers of such a benefit.
Again, it is meet that we should in this sort have our recourse to him [ 4] daily, to the end that our whole conversation may savor of him; that as all abundance of heavenly odors (that is, of spiritual grace) do flow from his [ E] Majesty to all that are about him and by the prayer of faith come near him, more fragrant then Aaron's ointment: so we being conversant with him in this heavenly manner, may hereby, as by a sweet preservative, keep our selves from all annoyance of Satan and the world. And therefore it is no wisdom for us to be long from him in this manner, especially having such free access unto him whensoever we list. This reason should the easilier persuade us, because we see how by occasion of earthly dealings, our earthly minds draw us to be altogether earthly: in our talk one to another, churlish, [ F] hot, bitter, or light, profane, rash: and so in our behavior testifying nothing else but a worldly mind. And is anything more to be desired then the changing of this course? But what is fitter then this, when we join daily together in such holy manner against it, even there where the faults are committed? And thus I having shown, that there is no cause why we should think much to tie our selves daily as we shall be able to these duties, weigh now a little what companions we have in the Scriptures in the performance of them. Abraham is renowned of God for his diligence and faithfulness in the performing of these exercises of religion in his family: for instructing them, and therefore (no doubt) praying with them, seeing all things are [ G] sanctified by the word and prayer, 1. Tim. 4. Joshua also who professed openly that he and his household would serve the Lord, did, not darkly, declare therein, that the chief parts of God's service were not neglected, that is, prayer, thanks, and the teaching them their duties. And Cornelius having this commendation in the Scripture, that he feared God with all his household: and besides, that he was given much to prayer; hath left sufficient testimony, that both he prayed with his household as well as privately by himself alone, and also that he labored and used the means of instructing the same, whereby he might bring them to that fear of God which was in them. Therefore seeing such worthy servants of God have gone before us in the performance [ H] of these duties in their families; and so have continued them (as there is no doubt) as they have seen their daily necessity to require, and that they reaped singular fruit thereby: therefore it shall be necessary for us, oft and usually to meet together for the private worshipping of God in our family the whole together, be it small or great.
For this may all see and easily know, that God hath commanded that parents and fathers of families should rehearse his laws continually unto their children, and (as it were) whet their memories with them by talking of them in their house, and when they lie down, and when they rise up, and to bring the word of God into familiar acquaintance with them: which is no [ I] more then he saw necessary for them.
By the which commandment we may see, how this latter age of ours is degenerated from the holy custom of religious exercises in our families, which were in use so many thousand years agone. For there can be no time found throughout the day, nay the whole week, in many Christians houses, to be occupied about such matters; and yet (which maketh their sin the greater) how are they letted from them? by more weighty occasions? No: but partly through ignorance, so that they could not; through the trifling out of the time in idle and unnecessary talk or folly: and partly through continual taking up of it in one worldly thing or other, or nourishing teachinesse [ K] and such like; by which their prayers (as well as all other good things) are broken off: whereas they should do it by themselves alone also, rather then neglect it with their household; the Lord so requiring of us the one, that we should do the other also; and not so tied us to one time, that we should look after it at no other, (for it should be oft times, as we heard in Deuteronomy:) but thereby teacheth us in wisdom to appoint to our selves [ A] some certain time or other for that his service, lest we should observe no time but omit it altogether.
And as for the fruit of this duty, if it be performed with reverence of us as the Lord himself hath taught us, it is an opening of the door of his treasury unto us; as we who have any experience, can truly say: That by it we have not been meanly enriched. So that such prayer and holy exercise is suitable and answerable to the other parts of Christian duty which are to be performed throughout the day, as by the other duties before mentioned may appear. And so our prayer (as I said before of the use of it in the morning) shall be an help to godly life, to make us live better: and our good life [ B] an help to our prayer, that we may pray more fervently.
Therefore (to say no more of this point) because I have before set down after what manner we ought to pray, and present our selves before God in every Christian exercise, if we purpose and endeavor constantly to continue the same about evening and morning; there remaineth no more but this, that we take heed to our covenant indeed, and that we break it not off by every light occasion: neither give place to such lets as Satan will raise up in our way; as, by the untowardness of our heart, by sleep and slouthfulnesse, the coming in of strangers, and occasion of ordinary business; neither use it for fashion: yea and this let us know, that if the ruler of the family perform [ C] not this duty, yet is the Christian familist to perform it by himself. And of the eighth rule thus much.
CHAP. 20. Of the declaration of the ninth and last duty: Of viewing the day.
N OW the last duty remaineth: that thou must with the same well-ordered heart, whereby thou hast been taught [ D] to go through all the actions of the day, look back before thy lying down how thou hast passed it, how farfoorth thou hast walked with God in it as thou art directed and taught; and wherein (as thou art able to remember) thou hast offended, whether thou hast remitted thy care and watch, and how thou hast wandered thereby after the desire of thine own heart. That thy soul may rejoice in the blessing which thou hast found, (so far as thou hast been guided aright) and thou mayest by this experience hope more confidently, that thou shalt with more ease keep the same course hereafter: and for thy strayings and infirmities [ E] be sorrowful and displeased with thyself, that so thou mayest both humble thyself and crave pardon for thy sin, & be the more careful to sin no more in that manner. This I am sure every sound-hearted Christian must needs approve of, and think him in good case who thus lieth down to his rest. For this is indeed to lie down in peace and safety, that it may be suitable to his awaking and entering into the day on the morning.
And the benefit and fruit of this travel who would not be glad to reap and enjoy, which is, continual safety and a prosperous estate, whiles [ F] a Christian thus setteth himself to pass the days of his pilgrimage, and one of them as another, when his heart is looking after his actions in and through the day that God may be pleased? This were to lead a stranger-like life indeed and a walking with God: which is no more then should be aimed at by him, and the necessariest work which he hath to do. Such an one shall well prove that he seeketh a kingdom elsewhere, and looketh not for his heaven here. And if it be asked, whether we look hereby to be void of sin: I say no. But yet if in this course there have (notwithstanding the care of pleasing God in the day) something escaped, which ought worthily to trouble us (as by Satan's malice and vigilancy, and our own corruption may easily come to [ G] pass:) yet by this order taking with our selves that hath been mentioned, it shall not sleep with us; but we having so far prevailed with our selves, as thus to hunt and pursue it, and to expel and banish it, and so reconcile our selves to our God (as it is said: If any man sin we have an Advocate) before our lying down, what a quiet and sweet estate is this like to be?
But it is (will some say) an offering of great violence to our selves to do thus daily, and more then God's word imposeth upon us: therefore except it be proved to us by authority of Scripture, we will leave it to such as list to be subject to it. To whom I answer: That the violence which is offered, is but to the flesh, to the which we are not debtors; and therefore are not to take [ H] thought to fulfill the lusts of it, but to hinder them rather: which shall be granted of necessity, if it be proved that God commandeth us to offer such violence to our selves, and that he straightly chargeth us that we lie not down in our sins, neither be bold to sleep in them: the which, what other thing is it, then that we so consider and look back unto our actions in the day, that we may have peace when we lie down at even?
The words of the Lord, which I allege to this purpose are these: Be angry, but sin not: let not the Sun go down upon your wrath, neither give place to the devil. In the which words there is more required, then in this place I urge: but yet, even that also. For the Apostle teacheth, that if anger be kindled [ I] in us for want of heed-taking, yet that we should soon allay the same: but if through the hardness of the heart, after sin is committed it is not by and by acknowledged and repented of, but it remaineth and boileth in us; yet we must force our selves to relent and crave pardon of it before the Sun go down, and so before we dare give our selves to rest, lest the devil prevailing so far with us, we find it harder afterwards to remove it.
Now we know, that other sins are in a like detestation with God that anger is; and therefore that they must be no more suffered to abide within us then it: and consequently, if we be privy in our selves to any like sin that we have offended, we should expel and drive out the same as poison, that it [ K] lodge not, nor remain with us. And to do this, it is necessary that we take some convenient time to us, both to search and inquire what we have done, and withal to purge ourselves from it accordingly.
But here if any think that this was not intended of the Apostle, that we should before we fall asleep, consider how we have passed the day; neither will I precisely urge the hour or time so particularly: (for indeed he requireth [ A] it to be done sooner, rather then that it should be deferred:) so I say likewise, that if this care be conscionably kept at some other time of the day, that there be peace maintained betwixt God and us, it is well; but if that be not performed before, at least before our lying down it ought to be: which also, is the time very fit to commend our souls into the hands of God, not knowing whether we shall rise in the morning.
Besides if it be required by the holy Ghost in the Epistle to the Hebrews, that we take heed that there be not at any time, and so any part of the day, in us an evil heart, we being forgetful and slow to observe such a charge; can any deny, but that he doth there as well require, that we should sometime [ B] look back to see how we have regarded the charge that is given us? And is any time ordinarily and for the most part fitter for that business, then whē we have ended the day? except some special sin committed in the day do require a more speedy examining of our selves before. And if Job (as we read of him) did every day of his children's banqueting together, offer sacrifice to God and pray for them, and command them to cleanse their hearts and sanctify thenselves, (for so it is said that Job did every day) adding this reason, Lest they might therein offend God: is it any marvel, if we in our own person do retain this care every day, and use this practice? For even as men who are in great occupyings, do not only write their takings and their layings out, [ C] but do also at even confer them together, lest any delay of time should cause forgetfulness (and yet this labor they think needful about things that shall perish:) so is it much more necessary in the accounts of our souls that we should do; that is, daily look what we gain or loose, that we may procure to our selves thereby most sound safety, and provide also the better for the time to come to do the like, and that with more ease. There is nothing against this duty so much, as the profane custom of the world, to whom all goodness and controlling of their licentious courses is unsavory, and therefore unwelcome and ridiculous. But let such go: know we, that if we desire to give an easy reckoning to God at our latter end, it is our wisdom [ D] and the best provision we can make for our selves, to yield with all conscionableness, a reckoning to the Lord at the end of every day: and so much the rather, because we love no after reckonings to be brought against us; which may justly be feared, when we have not endeavored faithfully to do the same frō day today, but are accused by our consciences, that we have dealt too slightly; yea hollowly sometime, & too much favoring our selves in passing by many particulars, which we were willing to be forgottē & buried.
That which we may read in heathen Poets, as Pythagoras, and others concerning this matter, may and ought worthily to put to shame a number of Christians. They wrote, that a man should look back at the end of the day, [ E] how and in what manner it hath been spent and passed: which cogitation (it is to be feared) hath not once entered into the heart of many, which profess to know God in Christ. For such as see any cause of going about it, this I will say to help them forward: that the more circumspect they have been in observing of their ways, and the more diligently the governing of the heart and life be kept throughout the day; the more readily and willingly shall they go about this view of the day-spending at their lying down: neither shall it be cast off, or neglected and untowardly taken in hand, but when they [ F] have been too secure & slight in doing the duties of the day. Neither would I lay upon any a burden, which they be not able to bear: calling God to record, that I seek in this as in the rest which I have said, only the glory of God, and the further peace and comfort to all the faithful, and the high pricing and estimation of a godly life, which will be much set by where the life is so looked to in the day as I have wished, and at our lying down viewed in this manner: and therefore wishing everyone according to the light and grace which he hath received to consider, whether he can say any less but that they walk most safely & most confident, who go about (as they shall be able) to make an end of the day in this manner. And the reason why this is required, [ G] as the last work beside prayer in the family, is, because a Christian hath somewhat to mention and deal about, and complain of particularly concerning himself, which he cannot so well be satisfied in, when he prayeth in company. And he that hath most warily looked to himself in the day, and joined with the family in duties of humiliation at night, shall see cause enough to add this duty to both: as we read it written of Master Bradford, (who had much inward communion with God) that he was never satisfied in the duties he did through the day, and namely in praying at the Chapel (when he was fellow of a college) and in his chamber with his puples, until he had also poured out his heart to the Lord by himself alone. But yet [ H] notwithstanding this which I have said, special regard ought to be had of the many bodily infirmities, diseases and sicknesses, with the feebleness of mind, ignorance and other incomberances, which God's dear children shall be afflicted with: for they cannot do as other may, and therefore as everyone shall be more oppressed then other, so he must needs be the more respected. For in such cases the bare lifting up of the heart to God sincerely, is as much; and mercy (I know) is better then sacrifice: but withal, this must be granted, that the more godly ever one is, the more he will bewail his wants, and so this among the rest; which doth no less in a well ordered heart, then a kind purgation, discharge the soul of all [ I] such dross as remaineth to wait him a mischief. Thus I have more largely, as I have thought it expedient, gone over these parts of the life of a Christian, which for the most part are every day to be done, the better to direct him therein: and so likewise I have said that which I intended of this whole Treatise. It remaineth now to see how the practice of it is by Satan and our selves broken off and hindered: which is in the next Treatise to be set down and handled. But first, I think good to add these two things: The one, that as I have set down rules for daily direction: so for the helping of the weaker sort some example also be shown unto them thereof: The other, what use is to be made of the whole Treatise. [ K]
After what manner a Christian should view his passing of the day at night.
AS concerning the first this I have thought expedient to say: When thou goest alone by thyself for this purpose, first call to mind the several actions (as thou canst) from thy first awakening: how thou diddest awake [ A] and (as soon as thou wert ready) take order about necessaries which must be done, and then wentest to prayer, after to thy calling: then haddest occasion to be in some company, and how thou diddest look to thyself therein: if at another time in the day thou wast alone, or at exercise of prayer in family or at meat: in another part of the day haddest some cross befall thee, and some ill news brought unto thee: or if thou hast dealt and communed about worldly affairs, buying or selling, how thou diddest it, and what care thou haddest therein. These or any other like unto these whatsoever actions or the manner of them, or whatsoever the cogitations and desires of thine heart have been, whether they were good or bad, call to mind [ B] as many of them as thou canst. Thus look back (as thou art able to remember) how thou hast spent the day from one thing to another, and from one place where thou hast been to another: which though at the first it shall seem strange and hard to do, yet in time will be more easy. When thou hast thus done, thou shalt see how thou hast had use of any of the nine duties set down, which are the common and ordinary actions of the day: and how the eight inward graces which ought to be companions to us every day, have accompanied thee: and then, so far as thou mayest truly do it, give thanks for all grace whereby thou hast been guided, and humble thyself in confessing thy defaults, and praying as thou shall see cause.
[ C] I have set down a pattern and example to direct thee therein, which as thine estate doth agree with it, follow.
A form or example of viewing or passing of the day, when we are ready to lie down at even.
I Thanke thee, ô Lord, for my awaking with thee, and that with a willing and ready mind I entered into the day after, with calling upon thee (if thou diddest so) and for that I had liberty and opportunity thereto: and that afterward I went cheerfully to the duties of my calling, or supplied the omitting [ D] thereof, some other way with a good conscience: and that I was wary in company and in solitariness, and in my prosperity, and under my chastisements that I might not offend; but that I did some good as I could: and that I had part in family exercises, and had care in my earthly dealings that I might not be made worldly by them: that I have taken any benefit by meditation and reading (if thou hast done so:) and now at the end of the day, that I look back how I have passed the day.
Thus, as these or any of them have been done of thee, call them to mind, as thou canst, and how they were done: and as they and such like are the chief actions to be done in the day; so proceed in giving thanks for doing [ E] them (or so far as thou hast) with thy mind seasoned with the graces, which should direct all the actions of thy life through the day: even these eight, thus:
I also thank thee (ô Lord) that in these actions and parts of my life, I have not done them in opinion of any goodness in me, but by thy grace: and have thereby humbled myself for my sins, and embraced pardon by faith: and by the same faith, have been holden from many sins, and kept in doing many duties, as love, mercy, uprightness, and the works of my calling: [ F] and have had some consideration of my mortality, and looked for thy coming: [on the Sabbath, that I have attended to sanctify it in public and private exercises] and that I have held the peace which passeth understanding: and had thy kindness in remembrance thankfully, with some use of watching and praying: and now viewed the passing of this day in this poor manner: let experience bring hope of better doing this from day today. (And if thine heart go with the mentioning of these, thou shalt find savor in them.) But seeing I have faulted and failed many ways, both in good doing, and the right manner of it: and in following the devices and desires of my heart too much (here if any particular action or corruption be remembered of thee, bewail [ G] it, accuse and judge thyself and renounce it, that thou mayest find mercy in that thy need:) I confess and renounce the same, praying for Christ's sake to be pardoned; that I may lie down in peace.
The second thing which I said I would add, was the use of this doctrine. For the use of the doctrine of this Treatise, Of daily guiding thy soul and life, it may be gathered out of that which hath been said of it; and out of this last pattern or example so far as thou seest nothing in it, which God approveth not. And that is in few words: that every day and through the day, thou wean and withdraw thine heart from any such noisome bait or provocation, as suffereth thee not to arise in the morning, to walk through the day, [ H] and to lie down at night in peace and safety under God's protection: and every day, I still say, wishing thee to remember, that if thou beest negligent and careless but one day, that may fall on thee to vex thee long after, which should not else fall out in thy whole life. And that part of life which will not stand with this, let it, as deadly poison, be carefully avoided and rejected of thee.
Here followeth a prayer, containing the sum of the life which is to be daily led of a true Christian. [ I]
A form or pattern to teach and direct a Christian how to begin the day with meditation and prayer, and confession of sin, and thanks after he hath first awaked with the Lord: containing in it the matter of this Treatise, necessary for him to practice throughout the day following, and for every day. The sum may be drawn out of it more briefly.
O Lord God most mighty and merciful through Jesus Christ, let that [ K] mind be in me which is in thy faithful people, and with the which thou delightest to be sought unto, sound and without hypocrisy, humble, meek, teachable to every good thing, fitly and readily disposed unto every good work: let me be framed this morning to the liking of the Christian course, as I have learned it out of thy word, and have tried that it is the only happy estate which here can be enjoyed. And with this mind let me [ A] enter into my meditation, thansgiuing, confession of sins and prayer. For whom have I in heaven (ô Lord) but thee? or whom do I desire on earth in comparison of thee? who doest whatsoever it pleaseth thee, and hast all creatures even the Devils subject to thee: who, as thou hast filled the whole earth with thy goodness; so particularly thy mercies are wonderful to me, and that my soul knoweth right well. And as in thy favor is life and happiness: so thou as one abounding in love and compassion, hast counseled, yea and commanded us for our own good to seek it, that we might be happy by it. And yet, lest we should be deceived with the delusions and baits of this world and set our delight on them, thou soundest this alarm in our ears [ B] daily, that all things in this world are transitory, vain and soon flitting away, and we our selves with them daily drawing unto our end. Thou hast caused this to be published in our hearing, that all flesh is grass, and the glory and beauty of it, as the flower of the field that fadeth: and that all things below the more they have been delighted in, the more deeply they shall sting and vex us when they forsake us. And lest we should judge and hope of our estate after the deceitful dreams of our own brain, as we are most easily inclined to do, thou hast lively set out our whole shape as in a glass, to be full of misery and cursedness, if we have not yet attained to know that we are thy sons and daughters, & that our names are written in the book of life. [ C] These all and such like while I meditate upon, as also, that thou wouldest have us every day make our salvation more sure, & to be persuaded of thine unchangeable love; I wonder at them, and most of all to consider thine inestimable and unutterable kindness in them all. This draweth from me (as there is exceeding great cause) unfeigned thanks, with joy unspeakable and glorious, especially for that I see, thou hast done all this for me, even the unworthiest of other: that for my sake thou gavest thy dear son to death, that he might bring me to everlasting life: that to me among other, thou wouldest have the glad tidings of it to be brought and preached, to the end that I may know myself as surely to be one of thine, as if I were gathered up [ D] to my fathers to enjoy thy presence most glorious already: that of me among the rest of thy chosen ones, thou hast an especial regard and care against all things that might hurt me, and wilt continue the same even to my lives end, when I shall fear neither trouble nor danger, neither Devil nor hell anymore: that thou hast granted me to know it by faith, and in token thereof hast sanctified me and made me able to love goodness and loath evil in some measure: that thou hast wrought repentance in my heart, whereby I endeavor to forsake all known sins, and to please thee in all things: that thou hast given me a delight in thy word, whereas many find little savor in it: that thou turnest mine afflictions to my good, and teachest me the right [ E] and sober use of my prosperity: that thou givest me access unto thy majesty by prayer, when I will and for whatsoever is needful: that I have liberty to use all other helps for the maintaining of a godly life: that I may rise up when I have fallen and offended thee, and return to thee again: that thou hast given me to strive against sin and Satan as a soldier of Christ, and makest me to find joy in the Christian life, and thy service to be perfect freedom. And yet for all this, that thou givest me hope of nearer communion with thee: that thou assurest me, that through thy power I shall be enabled [ F] to persevere in this Christian course to my lives end, and that after it I shall be received into glory.
And further, that thou hast not only bestowed these great privileges upon me, which are proper and peculiar to thine own children, but also hast in most gracious manner provided for the continuance of these unto me, and ministered abundantly unto me the good things of this life: as, to live under a most Christian and religious Prince and King defending and maintaining the Gospel against all Antichristian malice and tyranny and other adversary power, and the same truly and sincerely preached, and by whom our lives, liberties and livings are peaceably continued. I thankfully also acknowledge [ G] thy great mercy for the fellowship which I have with thy good servants in living with them, and for that credit and favor which thou grantest me among them: also for convenient habitation, competency of thy outward blessing, good liking, contentation and agreement in marriage [or if ones state require it, out of it] for health and strength to walk in my particular calling, and the benefit of a lawful calling it self, for freedom from grievous pains and diseases; from suite and service, burden and bondage to Pope and tyrant and all other unreasonable ones: for blessing and success in my lawful affairs [other benefits mention, as thou shalt have cause.]
These thy mercies with many other daily renewed upon me, both to the [ H] comfort of soul and body, do cause me (I say) to think myself infinitely beholding and bound to thy Majesty, and to say: ô Lord, what is man, that thou so delightest in him? and again: What shall I render unto thee for all thy kindness, which hath no end nor measure? This love therefore constraineth me (contrary to my corrupt nature) to be most willingly subject to thy will and holy government: this maketh thy commandments not to be to me, as sometime they were, burdensome and unwelcome, but sweet and pleasant: this causeth the strength of mine unruly lusts and unlawful desires to wanze and be weakened in me, contrary to that which sometime I have found: and persuadeth me, that even my afflictions and the hardest parts [ I] of my life are sent, not in thine anger and displeasure, but of favor and mercy; and that for my good thou doest of very faithfulness, cause me (when so ever I am chastised) to be corrected. And so, for thine afflicting of me also, I am and more learn, daily to be thankful. And the rather I see just cause hereof, because I am privy in mine own heart, how little cause I give of this tender handling, and most kind regarding of me: yea rather, I see causes innumerable, why I should be given up into a reprobate sense; and both be made an example unto others in this life, of misery; and after, be cast into endless woe. For besides mine original sin wherein I was conceived and borne, my whole life (before I was called to know thee to be my Savior through [ K] Christ my redeemer) was nothing else but an utter departing from thee, and a dishonoring of thy name. In every commandment and branch thereof, I was rebellious, and disobedient to thee, and that as many times as I have hairs upon my head. And since thou hast washed me from my wickedness, and purged me from my sins, whereas I thought I should have roundly and readily liked and submitted myself to thy holy will, which is the rule of [ A] righteousness; yet I have fealt, and do daily, that I am hindered much from that good course which I desire; not doing the good which I would most willingly, but oft times that which I allow not: and yet besides this, I perceive, that there is much sin in me which I know not (as from time to time since my first believing in thee, I have by little and little espied and found out:) so that most justly I may say: Oh Lord, who can tell the manifold errors of this life, or how oft he offendeth thee? And as for the deceiptfulnesse of sin, who is wise enough to discern it in many things? as when we shall be angry for a just cause; when we shall give our eye and heart liberty to please themselves in that which they desire; when we grow weak in faith, [ B] whiles we be about our lawful business; and such like: which because I feel myself to be incombred with, and with many such, I do here as most unworthy in myself, acknowledge the same, and humbly sue unto thee (ô heavenly father) for thy dear sons sake Jesus Christ to pardon still my sins & corruptiō, who do confess, that I offend thee so oft in the day as I cannot express: & this morning to receive me graciously into thy favorable protectiō, that I may be satiate & replenished with thy loving kindness, so, that all the day after I may retain the savor of it; have my heart so sweetly seasoned with it, that I may find & feel all my actions as good things to proceed out of the good treasury of it: and not to be fleshly, rebellious & corrupt, as proceeding from [ C] a root of bitterness. And as for the sin which is hidden from me, reveal and bring to light unto me, that I may be shamed and humbled thereby, and not abuse thy pardoning of me to bold licentiousness, making that a color of evil in me: but let me pluck down all pride of my heart, and see myself daily, and so this day, more indebted to thy majesty, then otherwise I could possibly think myself to be; and to send up more oft and earnest prayers against the same. Thus (good Lord) let me sensibly feel this mornings work to be effectual through thy blessing, (even as it is thine own ordinance, that I should begin the day thus) that I may have my heart enlarged hereby, to do my other duties with more cheare and fruitfulness: and that I [ D] being thus persuaded of thy favor, may also be assured that thou wilt be with me, to assist me and bless me in all the lawful works & actions which thou hast appointed me this day to do. And seeing thou hast appointed, that we should be occupied in some travel and work profitable to the commonwealth, which also may keep our selves from idleness, incline my heart to obey this thy commandment, not only for other causes, but chiefly because thou wilt have it so, and with cheerfulness that may shake off tediousness and untowardness, as far as of my frailty may be obtained. In the works of my calling let me keep my heart from all distemperature, disorder and rebellion, and contain myself from every evil way: in the good success [ E] which thou givest, let me not be lifted up with lightness: in the contrary, not cast down with immoderate heaviness. Let me see good and sufficient cause of intermitting the same as oft as I cease from it, and let my mind be stable and well settled to follow thee, though the actions of the day be many and variable. In all companies let me frame myself this day, to be harmless and innocent at home: let me be wary against the common evils which are in families, as brawling, disagreeing with any, anger, uncharitableness, reviling, provoking, or being provoked by others; but forbearing and [ F] forgiving, if I have ought against any; so let me be free from foolish jesting, slandering of others, lying, unprofitable and needless talking: So abroad, let me not fashion myself after the evil example of the world in these or the like, but humbly carrying myself towards mine equals, giving honor to my betters; and making myself equal with those who are my inferiors, as knowing myself what I am. And not only so, but as I shall have opportunity, grant (good Lord) that I may do good by exhorting, teaching, comforting and admonishing, and offering myself to take good by receiving the same where I may, that thus I may leave no ill savor in any place; but with comfort, call to mind the companies that I have been in, and not with [ G] an evil conscience. And that part of the day which I shall have free from the fore-mentioned duties to be alone, whether journeying, sitting, walking or lying, grant (most merciful father) that my heart may be weaned from vain cogitations and fond desires even the secretest: and that out of the good treasury of my heart, I may raise holy and profitable meditations; oft musing of the heavenly things contained in thy word, namely, thy mercies, of mine own mortality, troubles, subjection to sin and Satan: and how I may order aright all my lawful affairs, and disgrace and bring in discredit with my heart all iniquity and the very apparance thereof. Let me aim at these things this day, as at a mark. And whereas (most merciful father) we [ H] are wont to go to prayer, hearing, conferring, and reading of thy word with much unwillingness and untowardness; and to be sleepy and irreverent therein; grant, that I may be armed against these: and contrarily may stir up myself to cheerfulness and gladness when such times in the day come, seeing thou hast appointed them to be especial helps for my weakness; laboring, that my heart may be affected with them, and strength obtained thereby from Christ Jesus my head, to go forward in my several duties. Let me in all these and other actions this day, hold fast my confidence in thee, that thou hast a fatherly care over me, both in turning my afflictions (which it shall please thee to send) to my great good, and granting me many sweet [ I] blessings for my further encouragement: that when I shall be persuaded, that they are both, from thee of a fatherly compassion and tender care, I may greatly be upholden and comforted. And whatsoever I shall have to deal in with any man, though I be not in presence with him, let me ever give that which is due to him, as far as I see it to appertain to me: especially in the commodities of this life, that none may have any just cause to complain of any injury done by me: neither may I have any wound of conscience at any time for such gain or substance, and the rather for that I am given too much to look after mine own right: and with this, let mercy and compassion be joined, that I may as thou hast enabled me, glad the hearts of such thy poor [ K] servants, as whose necessities it most appertaineth to me to relieve. And so long as in thy fatherly wisdom thou hast purposed to grant me health and prosperity, let me use and enjoy the same with much thankfulness; and soberly, humbly and meekly carry myself in that estate, not thinking myself anything better then such as want it: let me not disdain others, nor myself be drowned in idleness, sensuality and sortish ease; but let me be so [ A] much the more profitable in every good work whiles thou givest me so many helps thereto, then in afflictions I could be; that so I may serve thy majesty with a sound mind and body, so far as thou shalt see it expedient. And yet not promising to myself continuance of peace and prosperity, but to look for my change: to learn to be abased, and to want: and contentedly, thankfully and patiently to take up that cross which thou shalt allot unto me; receiving much comfort in the trial of my faith by thy chastising of me, and for that I know that in great mercy and love thou doest it. And (good Lord) keep from me heavy judgments which are above my strength: and when thou freest me from many troubles, let me in no wise [ B] trouble myself with an evil conscience. And because I am occupied about many things in the day, and therefore am more ready (through the Devils malice and vigilancy, who seeketh all occasions against me) to be unsettled and brought out of frame, grant (most loving Father) that I may at such times remember, how I ought to have a stayed mind and constant, ever counting one thing to be necessary in the midst of all my business, dealings and variety of actions: and that is, that I may highly prize thy word, that so I may do thy will; seeing I have then most need of this grace of faithfulness and care, when the danger is greatest. And yet, if I should be overtaken with any forgetfulness, and unawares be prevented by Satan, slipping [ C] into any security, rashness, earthliness of mind, or such like blind-folding of me that I should be thereby unsettled, and this my course of holy walking be broken off; yet (good Lord) leave me not over-long in that danger: grant me to espy my fall and offense whatsoever it be, and not to hide it in any wise, but speedily to acknowledge it, that I may obtain mercy for it at thy hands, & so may return to thee again, because I have sufficiently seen and tried that it is no living, but worse then death, to have thee at any time against me. Lastly, I most humbly beseech thee, that I may so warily carry myself throughout this day in all that I go about, that I may not be unwilling to view my doings and what hath been done amiss, at evening, and reverently [ D] look back and examine how I have spent it, and that by these rules whereby I have prayed to be directed: and that I may be willing to see where I have failed, that I may the better know what badness doth still remain in me; that so I may have just occasion to humble myself and confess my sin to thee, and may make an end of all breaches, not lying down in any of them unrepented. Let me count this no burden nor toile to do it, (as the most of the world do, who thereby provide so many after-reckonings for themselves, that they cannot answer one among a thousand of them.) And by all my weaknesses, neglects of duty and out-strayings let me not be discouraged to leave off this daily looking to my ways, but to increase my care rather. [ E] And wherein so ever I shall see and find, that I have obtained grace in any good sort to be guided by the direction which thy word setteth before me, there I may be joyful and thankful that thou makest any part of my duty easy to me, which I know to have been far otherwise. And thus let me have good proof, that in all the carriage of myself and in every part of my life I am a stranger on earth, as my forefathers were; and lie down in peace at night, even as this morning, through thy goodness, I appear before thy Majesty. And for the nourishing and preserving of this Christian liberty in [ F] me, and that I may walk after this direction carefully, let my prayers be oft (as I may be able to offer them) and earnestly continued this day, and watchfulness adjoined thereto, as thou hast taught me: that although this manner of living be not regarded in the world, yet I having obtained of thy Majesty to make it my delight, and knowing the incredible gain that cometh by it, I may be resolute and thoroughly persuaded to make it my practice, not only this day, but every day hereafter wheresoever I shall become, or in what estate and condition soever I shall be. That by the faithful continuance of this Christian course, I may see my profiting daily in the denying of myself and little esteeming of this world, and so have good testimony that I [ G] live by faith: and that when I shall be gray-headed, and wax old, I may have mine old age blessed unto me, and not full of tediousness and weariness, idleness and unprofitableness, waywardness, frowardness and such like annoyances, whiles I acquaint myself now with the renouncing and forsaking my will in these and such like: that thus my latter days may be better then my former. And for the obtaining of grace to the practicing of all duties this day, arm me with the armor of a Christian, that my particular actions may by the help thereof be well ordered: that by the armor of faith I may be able to believe all times, and be kept from doubting and distrust in thee what occasions soever may be offered me of the same; that I [ H] standing and abiding in faith constantly, may find and feel the sweet fruit and benefit of that part of my armor: and that I may be so settled in hope, that I may not faint even in straits, though I see no way (to man's reason) of good issue, but by patience may be upholden. That I may so be clothed with the breast-plate of righteousness, that I may not fear any danger by false accusations and malicious tongues; but may bring forth plentifully the fruits of righteousness in all my dealings, and mine innocence may shine as light in the world. That my knowledge, by thy word may direct me to discern good from evil, truth from error, and so may keep my feet from falling, by the deceiptfulnesse of sin. That I being shod with the shoes [ I] of peace, may not only have peace of mind in the time of health and prosperity, but be prepared thereby to go on my journey of this life ever, in sickness and tribulation also. And lastly, that I may be so girded about with sincerity and integrity, that I may be far from all hollowness and hypocrisy, and may carry myself in plainness and simplicity throughout. And that behavior in my heart or life which will not stand with this course, let be, as I have prayed, as superfluous rubbish cut off and cast from me, and let me have nothing to do with it, that my life may be free from dangerous and reproachful evils. And whatsoever else thou knowest expedient for me, bodily or spiritual, in this life or that which is to come, grant it to me for [ K] Christ's sake: to whom with thee (ô Father) and the holy Ghost, be all honor and glory forever. Amen.
This prayer is not set down to urge any to use it daily, but as any shall see cause; and sometimes to stir up those that feel themselves dead and unfit to pray, by reading it over: and everything in it, so far to be applied, as the state of the person shall require.
THE FIFTH TREATISE, SHEWING THE LETS [ B] WHICH HINDER THE SINCERE COVRSE OF THE CHRIstian life before described.
CHAP. 1. Of the sum and order of this Treatise, and how it agreeth well with the former.
[ C] A S it is the love of God, which constraineth and enableth us to love him, and therefore to endeavor to obey him; so the wicked who are not beloved of him, cannot love nor serve him: therefore it were infinite, and not to my purpose here, to make a large discourse of this, What lets hinder them from the same, seeing it is no one particularly, but many which hold them from a godly life, as also from faith. But seeing the most of the impediments which hinder them altogether, are also stops and stays to God's dear servants, so that they be not so clear lights in giving good example as they [ D] might, and as were meet for them: therefore for the better furthering of them in the way to a godly life, I will by that occasion lay forth some of them which hinder both: but chiefly I will show how the poor children of God be holden back, and so become more offensive; and give such help as I can against the same: for that is the point which I propound in this Treatise to acquaint the Reader with. And first to say somewhat generally before I proceed.
He that faithfully useth the daily direction set down before, or the like, shall be furnished daily with the munition that a Christian shall need against his greatest enemies, and (as I have said) shall find rest to his soul daily: which [ E] otherwise is not to be found nor enjoyed constantly of any, neither the beauty and felicity of a godly life in any sort possessed as it may. For though I dream of no perfection in this life, yet he that walketh in this royal way, shall not doubt where he is, and whether he be out of his way; as other shall from time to time: he shall be accompanied throughout the day and from day today, with faith, hope, love, humility, meekness, righteousness, uprightness, patience, temperancie, somewhat armed against trouble, having the word (according to the measure of his knowledge and faith) ready to [ F] guide him what to follow and what to refuse.
Now therefore it might seem needless to say anymore about this matter. And indeed this I say, that he who is settled firmly in the practice of that which is before set down, shall find every day less to hinder him then other, and the Christian life more easy to him. But because we are not ignorant of Satan's enterprises (who, as he is first hardly cast out, and with much ado: so he is afterward more fierce and subtle to hinder such as have escaped his hands) therefore I will not bear the reader in hand, that this direction, or the like, will be as easily observed and kept constantly, as read and learned, lest he finding it otherwise, should be discouraged and set further back: but as I [ G] have said of the parts already, with how much ado they shall be practiced; so I say much more of the whole, that seeing it is a chaining up of the unruly thoughts and desires of the heart, it will at the first seem the more difficult. But although they escape that first plunge (I mean, not to renounce and cast off the practice of it altogether through the difficulty and hardness which seemeth to be in it, but will conceive hope that God will strengthen them to abide constantly therein; which is a great conquest:) yet they must know, that there will fall out very many lets to hinder and hold them back one time or other, and one way or other, to make the doctrine which should direct them, without fruit unto them. The devil (as I have said) will lay sundry [ H] blocks in their way, to hinder them from going forward in and after this course of living by faith daily.
Besides these, there are some which desire to please God from their harts though not acquainted with any direction how to be guided, but come far behind them: we must therefore seek, how to prop up and bring on thē which are thus weak, as well as give rules to the strong; and endeavor to bring them by little and little to this estate, as well as teach the other how to keep in the good course which they have attained to. Finally, we must in a wise and tender regard of their frailties (as forgetfulness, earthly mindedness, coldness, slouthfulnesse, also of their ignorance and other wants of [ I] experience) teach them (as God hath taught us) how to rise when they are fallen, & to come into the way when by occasiō they are gone out: that thus they may not be too much dismayed by their infirmities, but rather strongly encouraged to have better acquaintance with the life of a Christian, seeing there are so many helps, means and incitements thereto granted to them by God. Also to make them better see themselves, the vileness which remaineth in them, and Satan's malice and other of his properties, how many things he layeth in their way to make them stumble thereat: that the reading of these may hold them from security, and from faintness and weariness (in their Christian course) whereto they are most inclined of themselves [ K] though they were set forward thereto by no other.
Now although, as oft as a man practiseth not this or the like daily direction, it is certain that he is letted; yet everyone seeth it not to be so by and by, neither how or by what he is letted; much less how to redress it: therefore is this place and treatise of the lets most needful, to show what lets will lie in our way to hold us from following good direction, and from practicing [ A] of the Christian life daily; that they being known, may be prevented and avoided, so far as we may have peace, (which shall be, if the rules for directing us be carefully observed:) or at leastwise if we be hindered any manner of way, yet we may see how, and so having remedies at hand, we may be glad to repair speedily unto them, and thereby return into the way again.
And therefore I have thought it expedient to signify the same in this chapter, and that my purpose is, to speak in the whole treatise following, of these and such like matters of purpose, for the help and comfort of such as cannot yet find the Lord's yoke to be easy, nor his commandments pleasant and sweet unto them at one time as another, in one point as in another, [ B] but toilsome and burthensome. So that although I have in the first treatise said somewhat particularly for their sakes, as I could take fit occasion to do: yet because I know that many who are willing to live well and christianly, do make a toil thereof, and do not find any great pleasure in the duties of it; and therefore make question oftentimes (seeing they find it so hard) whether they were best to go forward, or no; especially when they have been driven to commit any shameful sin: therefore I think it very expedient to remove these dangerous thoughts, and show them some way to come out of this vncomfortablenesse.
Now the main and chief lets are, the devil with all his force, subtlety [ C] and malice; and our evil hearts so far as they are unreformed: and by means of both, all things in the world, though not in their own nature, but by thē made occasions to us of falling and offending God. Whereby may be gathered, what I mean by lets and hindrances in this treatise, even whatsoever may hold us back from peace with God. Now all these and every of them is able to break off our course in godliness, that we shall not bend our minds otherwise then in some general sort and manner to worship God, and live with men: and although they prevail not so with all, that they break off their course altogether, yet someone part or other of the godly life shall be neglected; and so one day after another, it shall continue with them in such [ D] wise, that their rejoicing in the Lord shall fail, neither shall their light shine amongst men, whereby God might be glorified. In this darkness and bondage the most part of God's people are holden: so that although they have some little sight of redemption, and dim hope at sometimes that their sins are forgiven them, yet neither enjoy they their part in this any long time, nor their sweet liberty in godliness, which they should have in all estates; both which the Lord hath granted to enjoy, as I have shown before. They must therefore learn carefully to resist all such lets, as they shall know to stand up in their way to hinder them: of these therefore I mean to give a taste, and of the chief and most of them, that we may see and discern [ E] them, and show some help against them.
And first generally I will set down the properties of the devil, as, his malice, subtlety, cruelty and the like, by the which in sundry sort he worketh upon the hearts of poor Christians, and deceiveth them infinite ways: and together with these, I will set down the encouragements which God hath given them against the same, which be far greater then many of them do think.
And secondly, more particularly of the several kinds of lets and hindrances [ F] which Satan raiseth up against them; and the kinds of them; and which they be; and how he useth their hearts and the world as his instruments to overthrow them: and the particular remedies against the same, whereby such as are encumbered with any of these lets, may count it no strange thing, neither be dismayed thereat; and by this which they shall read, may be provided of some help and deliverance.
CHAP. 2. Of Satan's properties and attempts against us in general: [ G] and our help against them.
T O begin therefore first generally, even he it is, Satan I mean, that withstandeth us in every good thing, (as I have said before) and leadeth us amiss many ways, although we see our selves set free from the infernal woe. And therefore it is, that our hearts cannot so soon be raunging though it be never so little, but he is ready to meet with them and set them forward in some evil; and by his most sly subtlety, he fasteneth our liking and our affections [ H] there, before we can be aware of it: so that we marvel after, to see such a sudden unsettledness in us, and such a change from a well-ordered course wherein we were before. And hereby it is also, (of him I mean) that we can deal about nothing but we may possibly, and be oft times, snared with it: he knowing how to use all outward objects to our hurt, as wealth, beauty, friends, liberty, peace, and all blessings; and contrarily, losses, sickness, disgrace, &c. If that we be at home, he works by domestical affairs: if abroad, he taketh occasion from thence. So that wheresoever, or whatsoever we do or be occupied in, the Scripture teacheth us, that he is about us how good soever we be, if not in us as in the men of this world: and that which is most [ I] dangerous of all, he doth most craftily deceive us when we do least suspect it. More particularly to lay forth this, I cannot here conveniently.
If therefore men be ignorant or inexperienced of his working and properties in themselves, it is not to be marvelled at though they bear their deadly wounds about them through his incessant malice and subtlety: for it is not possible, but that every natural man one way or other should be deeply bewitched, made senseless and foolish with pleasures, profits, dreams of earthly happiness to come, fear, security, hard-heartedness, or some such like. And this is the estate of the world at this day; even thus are all unbelievers deceived, and holden (as it were) in bands; and cannot, either [ K] seek or desire, or know how to get out. But if any be more expert, and have their hearts exercised in discerning good and evil, & how both are wrought and what hindereth both; if God teach them to know this mystery and secret, of Satan's casting mists before their eyes to rock them fast asleep in sin, and have had proof of these things in themselves; they shall far more easily see into it, and know by the help that God hath left them, how to [ A] shun his deadly wounds, and to see his poisoned baits, and to avoid them.
It is not to be denied, but that in this manner, Satan besetteth all people, (though little observed and seen of unbelievers) and most of all, us, whom he is openly and resolutely set against. All of us therefore are to know his enterprises, properties, practices, vigilancy, his malice at all times, and in all actions and companies: and how by his diverse sleights he dealeth according to the occasions offered, and as our weakness may most easily be discouraged. But what then? are we therefore to faint? God forbid. I say further, (as before) if he doth not only kindle the concupiscence that is within [ B] us and our own lusts, to be more set on fire to do the evil which we are inclined to; but also baiteth the outward things with poison, which we deal about, that he may dazzle our eyes, and cast us from our hold, that is, that we may not keep still in the Christian course: yet ought we not for all this to be dismayed.
For we know, that even these, although they cannot but trouble us for the present time, yet shall turn to our exceeding good, by making us to set more store by God's protection then we did before, and to abide under his government more continually; seeing we do so soon smart when we shake it off (as it were) never so little. When therefore we shall perceive our selves to [ C] be hindered and distracted from our peaceable course and continuance in a daily good course, God would have us know that we should not faint and be discouraged; but in confidence and full persuasion of recovery, and obtaining favor, confess humbly both our wandering and unsettledness of heart, and much more our hearkening to Satan's delusions, (whereby we were so far estranged from God) and forsake them, that we may find mercy.
The Lord would have none of his to be raunging from under his wings, and much less (if any be fallen through infirmity, or beguiled by Satan's subtlety) would he have them think, that he will therefore shake them off: who hath made it manifest and well known in the Gospel: That he seeketh [ D] up that which is wandering and lost. This must be thoroughly persuaded unto God's children, that they may neither be discouraged (as they must needs be otherwise) in their falls, from suing to God: and yet, not boldly abusing his lenity, but well encouraged by his great love to return to him again. For although the devil be a mighty enemy and cruel, for which cause he is called A great red dragon; and The accuser of the brethren; and as subtle, vigilant and malicious, as he is strong: yet they for their parts are not naked and altogether unarmed: neither doth their strength rest in themselves, but they derive and draw it from one that is mightier then he. They have liberty, nay commandment to be strong in the might of God's power, that is: to be [ E] fully persuaded, that if there be any strength in God himself, (who we know holdeth all devils in subjection) theirs it is, and for them, and they may take it for their own: even as if any poor man in a purchase should have by a rich friend laid out for him and freely bestowed on him, whatsoever he should want. Yea, one part of their armor (I mean faith) is able alone to overcome all lets which they shall meet with, and to thrust back even the fiery darts of the devil, which burn and sting most sharply.
They must also consider, who and what manner persons they are; not enemies [ F] to God as in times past, but beloved, dear and precious unto him, even sons and daughters; and therefore not like to be unnaturally forsaken or left to themselves in their need and necessity: and if when they were enemies they were reconciled by his death, how much more being reconciled, shall they be saved by his life? and being already delivered from the greatest fear, that is, of damnation, they may be well persuaded, that the combats which remain to be betwixt Satan and them, cannot be deadly and to their overthrow, but to exercise their faith; that after they have trusted God a little and waited upon him, to see his helping hand here, they may after their conflicts receive their reward. [ G]
This I speak not to make any slack and careless, but to encourage them against these lets which follow, which by his subtlety shall seem greater then they are: that they may not be faint-hearted and discomforted, seeing there is no cause. For it hath pleased the Lord and so he hath promised, by striving, resisting Satan, and suffering a little, afterwards to take them into glory: (as our Savior himself did go that way, Heb. 12.2.) and yet not to be without honor, even here (if we judge rightly) where and whiles (to the judgment of the flesh) they are in the midst of reproach. This caveat I give unto the believers before hand, putting them in remembrance that I must oftentimes call them back to the consideration thereof: that they may be [ H] upholden in the greatest likelihoods of danger.
And they must be warned to learn wisdom by their experience, that when they shall be able in sundry trials to escape and be delivered from the foil and peril which they feared, and to see that God hath upholden them therein by faith in his promise and hope in his help, and that thereby they have been taught to use such means as have brought a good end of their cōflicts; they may afterwards be emboldened to wait for the same grace again, in the like necessities and straights: and so to grow to have that acquaintance and communion with God, that they may with confidence look to obtain greater things at his hands then these, and to encourage and hearten on others [ I] (who are weak) to do the same.
Now if any should fear, that all this looking to our selves is more then needs: he is to know, that if our hearts were sound, and so kept without liking of evil (as sometime the meanest Christian feeleth it,) there were no danger to be feared, no not from the devil himself, much less the world, according to that of Solomon: Keep thy heart with all diligence, for thereout cometh life : and they who have any experience, find nothing more true, then that they walk at great liberty, when their hearts are well ordered. But seeing few can hear this saying, that our hearts should be holden in subjection to God's will from time to time, and our desires and thoughts (though fond [ K] and foolish) captivated; therefore Satan taketh his advantage thereby, to make them slaves and bondmen to his suggestions and deceitful enticements, to bereave and make them void of all sound judgment; and thus, to come to do those things which sometimes they were ashamed of, or at least have judged very hardly of others for doing them.
And thus it cometh to pass, that besides the hindrance we have by our [ A] evil hearts, when we shall have considered and well pondered how many ways the devil letteth and hindereth us, we shall see good cause to provide the strongest help and defense that we can against the same. Now then, that it may more clearly be seen, what danger and fear we are in by him, which may easily break off our course in godliness; some of his bad sleights and practices are more particularly to be laid forth, which though they be many and diverse, yet may be fitly drawn to these two heads: Either they do all set against our faith; or else directly aim at the extinguishing and burying of godly life in us: wherein if the devil can prevail against us, he hath gotten what he would, and we have lost that wherein our glory stood.
[ B]CHAP. 3. Of the devils troubling the weak believer about his faith: and if he do not prevail against him one way, he seeketh by another.
A ND first for the former, to declare how he troubleth the weak faith of God's children (for I omit to show, how he leadeth them captives who are in his snares, being [ C] taken prisoners of him to do his will, and how forcibly he holdeth back such as do but begin to look after eternal life; that they shall be long in cheaping but never buying, although it be without money:) his malice, cruelty and diligence do evidently appear in the new borne Christians, which are made the children of God by faith; as S. John saith: The dragon made war with the remnant of the woman's seed which keep the commandments of God, and have the testimony of Jesus Christ. How many heavy discouragements he presseth down their weak faith withal, that they may shake it off utterly, and be persuaded infinite times that they have none at all, [ D] Christ's words to Peter do prove, saying: Simon, Simon, Satan hath desired to winnow you, that is: to scatter and cast you out. And how mightily he prevaileth with many for a season so far, that they are altogether in a manner without comfort, the dispersed Churches in the Apostles time knew then, and they now know best who have felt and found it so.
Also it would hardly be believed, if both Scripture and experience were not clear witnesses in this behalf, how he terrifieth them with their own wants, ignorances, infirmities and vnworthinesses: also with fear of shameful falls, which it seemeth to them that they are unlike to avoid; and the rather when he brings to their remembrance such good servants of God, as [ E] have fallen in the like manner before them.
Besides these, what vnsetlings doth he work in them whiles he feareth them with this, that for all their care they shall never hold out in their faith and holy course of life unto their end; but by persecutions, and other afflictions, which shall be stirred up against them, or by other provocations they shall be turned back? All which with many other, he oppresseth them with: and all to the end they may cast away their hope and confidence, & conclude resolutely, that they have no faith. The which though the sleepy and drowsy [ F] professors are not moved with: yet with his weak children it so prevaileth, that they have no greater affliction. And in that our Savior himself was mightily set upon by him about this thing, Whether he were the son God or no: what other thing did it signify then this, that none of us should easily attain to this honor, to know our selves to be the children of God and rest quietly therein, but we should find Satan (our adversary) a most mighty hinderer of us in our going about it?
For wherein can he show his malice more fully, or verify the Scripture more clearly, which saith: That he is envious man? and again: That there shall be enmity betwixt the seed of the woman and the Serpent, and that he [ G] should tread upon his heel? Indeed, this is to be granted, that even their weak faith which they have, is sweet unto them; and God doth sometime show them, how happy a thing it is to be in his favor and freed from condemnation, Saint John thus speaking to them: I write unto you that beeene, that you may know ye have eternal life. And by reason of the little taste and fruit of their weak faith, God so upholdeth them, that they can never be contented to forgo it: and therefore would they most chiefly be occupied in thinking of it, to nourish and strengthen it (if they knew how and were able) as being their chief treasure.
But the devil knoweth, that there are all those ways which I have before [ H] spoken of, and many other, to dismay them and trouble their minds about the same; and that their weakness is easily wrought upon, (for he watcheth his best opportunity) whereby he may drive them into fear, doubting, heaviness and such like. And the want of outward blessings in many doth much increase it, from the which they shall never be free long together, but every while be troubled, till they grow better acquainted with the nature and property of God's promises, namely, how true, unchangeable, and perpetual they be; even as God himself also is: also except they prize them above all other things, and send up earnest prayers to God daily and oft for this faith to be rooted in them: which they must do most willingly and gladly, as [ I] in the first treatise I admonished, that it being more and more daily settled in their hearts, they may feel their doubting and fear to vanish as fast, as they perceive their hold in the promises of God to wax stronger: and by those means, by which I taught the weak believer there to strengthen his faith, let him look to be upholden against the lets which I have mentioned before, or any other whatsoever may trouble him.
It is also to be granted, that God doth ordinarily stablish men's faith the sooner and more easily by the clear, sound, and most skillful and wise applying of God's promises by his Ministers and messengers, whom he appointeth to that work: (and as this is done more weakly and darkly, the greater and [ K] longer is their combat & conflict:) but how clear and plain soever the will of God about our salvation be to us, who have experience of the truth which is taught us; yet it is not so by and by to them who do but newly embrace this glad tidings, although they would most gladly enjoy the same. How much more then, when they are yet but weakly grounded, and in this estate do want an able ministry to set them forward: (which is many poor [ A] Christians case:) alas, how much more (I say) must they needs be kept long at one stay, or (which is worse) forget and loose the hold which once they had?
But although they be free from this danger; yet the devil working upon their infirmities, casteth many moe mists before their eyes then we can reckon up, whereby he keeps them under. Yet all this is done by the most wise providence of God, disposing even these hindrances which Satan layeth in their way, to the most earnest stirring up of them to fasten and lay hold on his mercy; besides the which, they see nothing but deadly unquietness. And this use all such weak ones are to make of their doubting, fear of condemnation, [ B] and the trouble of mind which goeth with it: and therefore to give daily attendance upon the ministry of the word, which doth help to supply that which is wanting in their faith: to receive help privately of their teachers, and others who are experienced; and as well themselves to use daily to meditate upon God's promises, as also to pray oft and earnestly to God that nothing may hold them back or be a let from safe resting upon the same; especially seeing their hearts are so set upon and possessed with the love and desire thereof, that nothing can satisfy them without it. For do they not see, by all that hath been said to this purpose from the first entering into this matter, that they are the persons to whom Christ saith: Believe? and again: [ C] Seek and ye shall find? and also to whom he saith: I came not to break the bruised reed, nor to quench the smoking flax? Yea they are those to whom he speaketh, as he did to Peter : I have prayed for thee, that thy faith fail not; and to whom he saith: Seeing ye thirst after the water of life, I will give it you. But if they be stayed by these means in time, (as it is the thing to the which they must come) and be upholden thereby, the Lord so blessing them; yet the devil giveth them not over, even then, as though he were vanquished and overcome. For the present time indeed, he being thus resisted, flieth from them (as Saint James saith) having done his best, and yet hath not prevailed against them: which to their singular comfort they may observe, that [ D] this their experience may bring them sure hope of victory again in the like conflict. But (as I said) he hath not given them over, as though he feared they were too mighty for him: but departeth for a little season, as it is written; that as one taking breath, or gathering new strength, yea rather as one chafed, he cometh more eagerly and fierce afterwards. Now, if he can drive them from their hold; the discomfort which they take thereby, doth weaken that courage and labor to be well governed in their lives, which was in them before, how small and weak soever it seemed to them to be: and therefore they that have such tender consciences, and being (as I may rightly term them) bruised reeds, to the end they may not be broken and so holden [ E] bake from their cheerful proceeding in the true service of God, must thus be stayed up (as I have said) and recover themselves from time to time, even as oft as they shall be assaulted and discouraged. And this, with that which I said in the first treatise, may (through God's blessing) be a remedy to the weak ones in such a case.
Now if by God's blessing and their diligence, they find some stay to their faith, and rest to their soul thereby; and then become more secure by reason of their former good success (as it is too common a thing, that God's children [ F] shall soon wax too secure, and void of that serpent-like wisdom till they have been taught by longer experience:) let them know, that he watcheth his opportunity to set upon them some other way; and namely, to draw them to presumption and too bold trusting in God without certain ground of his promise: and he taketh occasion thus to do, from their former believing in God, and leaning to his favor in time past when they sped so well thereby. This subtlety is so secretly wrought, that they shall hardly perceive, yea or so much as suspect the same, especially having small knowledge and being vncircumspect in observing their thoughts and ways. And whiles they think their estate to be right happy & good, they are led through this boldness [ G] into some evil: as, into privy pride, or a good opinion of thenselves, &c. sleight and negligent use of means public or private; and thereupon, an adventuring perhaps to do that which is shameful and reproachful to them.
This the devil did hope to bring our Savior Christ unto, when he saw his firm confidence which he had in his Father, at his first tempting him to distrust: for then he persuaded him upon the hope he had in God, to cast himself down from the pinnacle of the temple, and not to fear any danger. But though he found no such thing in him as he looked for; yet in Peter, he assaying the same, was not disappointed. For he having with great commendation made profession of his faith, was too presumptuously carried immediately [ H] to give counsel to his master (which boldness was intolerable) but such counsel as tended to his dishonor, and our utter undoing if it had been yielded unto, namely: Not to give himself for the sins of the world; for the which cause he was reproved and repelled, and that most justly, with the name of Satan, for that he had in that action so rightly resembled Satan, who had thrust him forward unto such great boldness.
And do not many by the like occasion fall and offend dangerously? As, because they are the children of God, and for that they trust in him, and therefore knowing and confessing that they are beloved of him, they hope he will not suffer them to fall greatly, but will keep them though they see not how? [ I] They are persuaded (although falsely and amiss) that the things which they do in ignorance and unbelief, are yet to be allowed and commended in thē because they mean no evil; and being (as I said) beloved of God, they presume above that which they ought; and that they may promise much to themselves (that they are privileged from offending) because there is somewhat in them more then in others. Yea, when men grow to have any hold of the assurance of God's mercy, it is little known of many, how the devil taketh occasion from that which is good, yea the best thing in them, to hold them back from honoring God (in such sort as his children should do:) but keepeth them in blindness, that they shall not see that to be evil which they [ K] do, though it be very offensive and palpable.
For would it be thought, that such might be brought to be so blinded in that which they do, as to think, that if their course be not liked (when it is indeed justly to be misliked) nor their opinions approved though they be fond and unsound, yet that they are hardly dealt withal of those which think so of them? And thus it cometh to pass, that many dare be bold to neglect [ A] good means publicly and privately; or to use both very negligently, slightly and unreverantly, which sometime they durst not do; and to make light account of a sin in word or deed, which sometime they would not alow so much as in thought. And thus many private mē take upon thē to expound the Scriptures, having no gifts of interpretation, tongues or knowledge thereto; because they think that the children of God may and should do so. Such dreams and fantastical pangues Satan raiseth in the hearts as well of such as have had some taste and feeling of God's favor, as of others who have gone about the same (foolish flesh too easily liking of, and consenting thereto:) that if Christ be with them, and God love them, under that color all [ B] should be borne with that they do. Wherein who seeth not that Satan driveth at this, that their profession may be made ridiculous among other, and they themselves after some sore foil, may be discouraged from their profession altogether. I must needs say it is lamentable, that such as God hath enlightened sometimes with some sure hope of his favor and of the life to come, should so be deceived and made to degenerate: but yet that it may be so, by Satan's malicious and subtle undermining of those which are not settled and constant, the oft rehearsing of such offenses in Peter by name, and in other of the chiefest Apostles, doth plainly prove; although it is greatly to their shame, and little to their comfort which are in this estate: neither shall [ C] they need to glory much or please themselves therein; because such as have attained to greater grace then they, are no other way but by the power of God's spirit guiding their hearts, preserved from such like offenses.
But this I have spoken first, that I may admonish those who have found themselves delivered from the fear of God's wrath sometimes; yet, to beware of all boldness and presumption in the least manner, and to look carefully to the preserving and maintaining of their faith by all means, and learn to live by it while they have God's word a light to their steps: for by it they abide in God's favor, and are further upholden in their Christian course; and without it, if they will be bold to venture as little children without a stay, [ D] they shall soon see to their cost what danger they may grow unto.
Secondly, that they may advisedly consider (their faith and confidence assuring them of so great good things from God daily) that this love of God constraineth them to give themselves over to God as they are able: and therefore in reverence and holy fear to carry themselves so, as they have the word a lantern and light to their steps, and to suspect all other boldness to be rash presumption; which the Devil according to his wonted manner and custom laboreth to draw them into, that he may hinder them as much as he can, from enjoining the full fruit of their faith here, although he cannot altogether deprive them of salvation it self. In humility let them think [ E] basely of themselves, that they may keep far from this bold presumption.
And let not this be spoken to the weak Christians only, although they are most easily deceived thus for want of knowledge or sound experience: but let the best also know, that it falleth out oft times in one hour or day, when men wax somewhat more careless in upholding faith and a good conscience, which cometh not to pass in many years. And for such as are in fear and danger of this, let them know, that the greatest measure of faith [ F] doth bring answerable measure of humility, and teacheth such to fear their own infirmities and Satan's cruelty, and to observe themselves lest they fall; and hast not, no not in the smallest manner, to lay hold of Christ's mercy while they walk presumptuously: and so afterward let them keep well when they are well, rather then boldly to tempt God by doing the contrary. And this let all such take for their remedy against that subtlety of the Devil in drawing them to presumption.
CHAP. 4. [ G] Of Satan's hindering the continuance of faith.
A ND thus I pass to another of his sly and malicious practices, beside tempting of us to utter unbelief and presumption. For if he prevail against us neither of both these ways, but that we set our selves as we have been taught, to uphold and prop up our weak faith daily; yet he doth most strongly assault us, watching all opportunities thereto, that we may not be rooted and stablished therein; that after much labor and many prayers we shall be doubting from [ H] time to time, and held back from daily nourishing and preserving the continuance of that heavenly gift, that we should not live by it, nor grow more sound and experienced in it, after we have once obtained it of God: which caused the Apostles to pray thus, though Christ was conversant with them: Lord increase our faith. And although we be commanded never to cast away our confidence, nor to come to prayer or any other duty at any time without this our faith; but as oft as we pray in the day to be able to call God Father, and not to be unarmed of that whiles we be in this warfare: yet because it is the preserver of our life and peace, and that whereby all the benefits of Christ are conveyed unto us throughout our life, therefore doth he hold the most [ I] of them which have enjoyed it and felt the sweetness of it, from possessing it daily. And he maketh that as harsh and strange to many even of God's servants to hear, That the righteous live by faith; and when they have buried and lost the power and operation of it, that their life is no life to be accounted of: even as it is strange to the most of the unbelievers, to hear, That we must draw near to God with the assurance of faith at any time or at all.
And from hence it is, that among holy Christians, (though weak I must needs say) these speeches are heard: What must we ever believe, and daily hold our faith? as though this were a matter not heard of, and a speech doubtful: when yet the Scripture showeth plainly, that we must walk from faith [ K] to faith daily ; and that, not only to more assurance of justification, but to a greater measure of sanctification also: that our life may be a living by faith, according to that which the Apostle saith to the Galatians: In that I now live (in the flesh in this mortal body) I live by faith in the son of God, who hath loved me and given himself for me. By the which words it is manifest, that in his own person he showeth how the faithful being united to Christ by [ A] faith, do thereby draw and (as it were) suck spiritual grace from him daily, whereby they live, that is to say, lead a spiritual life, or rather Christ liveth in them.
Now therefore if the justification of God's people, and the holiness which they show forth in their lives, do arise from hence, that they believe God hath promised them strength to wait for salvation and to live well: then it must needs follow, that faith failing, men's strength to the doing of any good thing utterly faileth also. And therefore if we be persuaded, after we have once received grace to believe, that we are thereby well enough, though we labor not to grow daily, and to hold fast thereby the hope of forgiveness [ B] of our sins, and of other grace; how grossly doth the Devil bewitch us? By what means soever he do it, whether by keeping us ignorant of this truth; or otherwise busieth and occupieth us in the world, that we think not of it, nor at all look after it; or whether we be holden from it any other way: all as one. And although this is a thing, with which men of the world are not acquainted, yet they who have learned to know what the excellency of believing is, and have felt any power of it working in them; they are to know that they can neither live comfortably, nor do anything well without it: for without faith it is impossible to please God.
And as the people of Israel in that one part of their life daily rose up persuaded, [ C] that the walls of Jericho should fall after God had foretold it them; and for proose thereof did every day compass them, blowing trumpets of rams horns, as they had been commanded: so in our longer conflict not with Jericho but with him, who is called the Prince of the world, this our faith is to lie down with us, and to rise up with us, and through the day to accompany us. And nothing is more to be lamented then this: that though it be rare and seldom found in the earth (the Devil holding men in unbelief strongly, as it were in bands) yet it is not wanted or once missed: and the godly themselves (for the most part of them) scarcely have any great use of it, in respect of that which they might have. Neither is this point made so [ D] familiar and well known to many Christians, who yet have a long time embraced the Gospel even with good liking, (though some of greater experience are better settled.) Neither do many of them grow to see that their life is a continual and daily conflict with sin and distrust; neither are they acquainted with the subtle sleights of the Devil, how covertly he bringeth to pass, that they forget they are purged from their sins, and therefore led after other deceitful allurements in the world. I speak it for that I see, how hardly they can be holden in the daily strengthening and nourishing of their faith, who yet have truly (though weakly) tasted how sweet it is, and Christ thereby, through the preaching of the Gospel. And no marvel, if they cannot [ E] be brought as some others are (and yet they but weak also) to set their delight therein as in the best treasure.
And for that so few are to be found, who having had comfort by it twenty or thirty years agone, when they first heard of it and received it; or in later years, as many (it is not to be doubted) have also had (for I dare not be so uncharitable as to judge otherwise of them:) for that such (I say) who have enjoyed much comfort by it, do not now; nor have since that, enjoyed the same still: what is the cause of it? Is it any other then this (that for sundry years [ F] past, and now also, they have so sleight fruit of it) that Satan hath stolen away their hearts after the love of present things everyone his way, and caused them to lose that high estimation of the Gospel which once they had of it (though they still commend it;) they not wise enough in the mean while to observe, how they were deceived & blindfolded by him; nor once to miss or cōplain of their loss whiles they may live at ease, & prosper on earth in the mean while. And that it hath been thus with many, (& therefore also is so with others still) hereby it hath appeared, that at their death they recovered their decayed faith: & sundry have more deeply descended into thenselves then of late before they had done, and have called to remembrance the seasons in [ G] which they had rejoiced through their faith in another manner then in their latter days; much bewailing also the loss of so great a benefit as they by the decay of it had so long time sustained, evē great liberty of mind to walk with God, & that boldness and freedom of good conscience, which the wise man saith is a continual feast. Such therefore as see what the devil pulleth frō them by darkening and burying this sure trust & confidence in God, & how it goeth from thē covertly as the Sun frō her line, before they be aware if it be not well looked to: such (I say) must learn to put thenselves forth, & consider what strong hold they have (& they must stick to it) when they may say: The Lord is my helper, whom then shall I fear? & again: I should utterly have fainted, but that I believe [ H] verily, &c. Such must learn of God's servants to wax more bold with reverence, & resolute: and seeing as David saith, Our fathers trusting in thee, were not confounded, therefore to cry: Though thou kill us, yet will we trust in thee. And such must leave that worldly wisdom, whereby they thought it needless and foolish to nourish it in thenselves daily; & must become fools in the estimatiō of men, that they may be wise by the testimony of God, to keep their faith as they would their life; & that, by oft recourse had to the Lord's promises which fail not, neither change; provoked thereto by their daily infirmities and wants, thinking oft & much of thē, and praying for grace to apply them to thenselves, & growing stronger by experience: that thus they may clearly see God's loving [ I] kindness daily to them, and not at someone time only, and that so they know themselves to be in continual safety thereby, as their hearts desire; which is to set the Lord always before thē, that they may not be shaken: so shall they not be snared in Satan's bāds, as otherwise they must needs be, neither greatly fall (I mean, to their hurt) although they be not free from temptation. These are the chief hinderāces of faith, whereby the devil troubleth God's servants, holding some in fear that they have none at all, who yet sometime have felt the contrary: drawing others to presume, &c. & keeping others from confirming it and growing therein daily, whether we respect faith in the particular promises of this life, or of life eternal. And these last mentioned, though they are not said [ K] properly, to presume as the former, yet (as it is hard to hold any good thing long) they letting loose their hearts, and being much occupied in the world, and having many dealings, being also in many companies, and meeting with many crosses, (besides their own forgetfulness and frailty) are darkened and distracted in themselves; and not being fervent and diligent in using good means, do doubt and fear. And this is the estate of many, and those [ A] of long profession under the Gospel. Which sort of people till they settle themselves constantly to walk with God, and will be content to keep a narrow watch over their hearts and lives, can be at no better stay. For by these means they preserve their faith, and keep peace with God ordinarily, as we see by experience: or easily recover themselves again, if they be dimmed and over-shadowed.
CHAP. 5. [ B] Of Satan's hindering the believer from living godly: and how many ways; and namely, by keeping him in a wandering and unsettled course; and also of the remedy against it: and first by occasion of that, how he holdeth back the wicked.
N Ow it followeth that it be likewise shown, how he letteth the believers from a godly life: so that even good Christians and they who fear God, shall yet be kept back from many duties, which both they would do, and are heavy and wounded for not doing them; he [ C] deceiving them with some sins which do afterward fill them with deadly discouragement. But because there are some who are holden under of dangerous and damnable lets, and yet think themselves the people of God: for discovering of such, by the way before I speak of the impediments which hinder God's children, I will (as I promised) briefly set down some of those lets whereby he hindereth such altogether from practicing a godly life, though they think themselves sound Christians, and yet are not, but do lie: that they may glory in themselves no further then they have cause, that is, nothing at all; but may know that they who are letted by these, are not godly; and that true [ D] Christians indeed, may know, that though they are sundry ways letted, yet not like them.
Now these have an heart long accustomed to evil, (which were not hard for them to see, if they would enter into the sifting of it:) and by means of this, they cannot give themselves over to be ready to do God's will in one thing as in another, but think it foolishness to do so: and the best of these do but perform some outward task of prayer and confession of their sins, for fashion or fear or some such like cause; but not looking for any strength thereby, to be any whit the more godly; neither in their actions will be tied to be otherwise directed, then as seemeth good to themselves.
[ E] Again they neither attain to sound and clear sight of the forgiveness of their sins, neither will they labor for it by applying to themselves the promises of God, but hope their state is good without that; so that their life, when they be at the best, is but a bold presuming of God's mercy, without any warrant: and therefore either in that false confidence they die, whose estate (yet) cannot be good; or else when it pleaseth God to awake them out of that spiritual sleep, they confess the truth plainly that they are in woeful estate. And therefore they are unwilling to enter into consideration of [ F] the annoyances which sin bringeth: but if they do, yet it shall not touch nor greatly trouble them, neither will they try to the full which of their actions be sins, but they have soon done with such matters, though they be never weary of that which likes them. I speak of the forwardest sort of them which are unrenewed.
Neither are they long persuaded, save only in their good mood which lasteth not, that the godly life is the only happy life; that is, to live as I have described it; namely, to have our conversation in heaven, and to mind such things especially above all other, whiles we are abiding here on earth: but are strongly settled in this opinion, for the most part, that their own (though [ G] all may see upon how weak ground) is the best course, when yet daily care of holiness is irksome to them, and that all such as go further then they, are but precise and foolish and full of fantasies (for so are they for the most part accounted of, who in particular draw the rules of religion into practice;) and yet they do not so easily rest herein, but oft their conscience (will they, nill they) telleth them, that the godly life is best.
To conclude, either they are snared in sects and opinions above their reach (which cannot stand with godliness:) or else they are so ignorant of the will of God in the Scriptures, that if they had no other encumbrance, that were enough to hinder them from so much as entering into a godly course: [ H] or so hollow, loose-minded and willful, that none can persuade them to do better. And therefore, what the comfort of such is, may be easily conjectured.
These, (that I rehearse no more, which are infinite) yea, even some of them are sufficient hindrances from a godly life, in whom soever they be found: so that, although the most will put themselves forth for godly, yet being branded with any of these marks of Satan, they shall sufficiently be known to be far off from such as they would be taken for, namely, true Christians. For remedy, such as are willing to seek after any, I refer them to the first Treatise of this book: wherein I have shown what way such should take [ I] to be deliuerred out of their misery.
Now I will proceed to set down the lets, whereby God's children are holden from practicing the godly life. And seeing many weak Christians can easilier tell that they are hindered from it, then they can tell what hindereth them, as it is in bodily sickness: I will therefore lay open some of the lets, whereby the Devil doth chiefly stay and hold them back from going forward; and direct such as are troubled with them, how they may in some sort be helped against the same. And these generally are three, (to the which the [ 1] particulars shall be referred.) For either the Devil keepeth them in the wanting of some good things, without which they cannot constantly proceed [ K] [ 2] in a godly life: or he presseth them down with some evil things, as inward [ 3] or outward sins, which take away their courage from godliness: or else vnsetleth them so by occasion of things lawful, that they are holden thereby from a Christian life.
Of the first sort I set down especially three: (for I do not undertake to mentiō all particulars, which were infinite) the rest will be discerned more easily [ A] by these. The first is, when the Devil holdeth us out of a settled course in godliness which all the godly ought to live in daily, though he cannot break it off altogether. The second is the want of our first love, though we hold and keep some course in godliness more then many do. The third is, want of a sufficient ministry, though we be troubled with neither of the two former.
If these three be not in our way, I see not much which may greatly hinder us. For if we be resolved to consecrate our selves wholly to God while we live; and endeavor to nourish and preserve that fervency which at our first calling God wrought in us, so that such holy sparckles be not quenched; and [ B] then that we have the word of God ordinarily to blow up and chearish the same: doubtless, we are in the safest and best way to live happily that in this life can be enjoyed: although all have not the like measure of grace and experience, by means whereof it cannot be alike with all, though they be void of these fore-mentioned lets, (as I shall have occasion to show after) namely, what trouble and disquietness the Devil raiseth in some weak, yet dear servants of God, by occasion of some want of graces in them which others have.
But while I show how the Devil hindereth us, I do not mean that he hath any absolute power or authority of himself, but as God giveth it him for [ C] the trial of his, and the punishment of his enemies: but the power which he giveth him, he doth most cruelly, subtilely and maliciously exercise with all diligence, that he may deceive even the best, and so destroy them if it were possible. Neither let any ask how he can thus deceive and bewitch us? for the ground of all temptations being our own weakness, he being a spirit hath access unto our spirits to trouble them: and through long experience knowing our nature, and practicing our misery from age to age, he is able with ease to work our annoyance in all respects.
And this giveth him knowledge of our minds more fully, who understandeth the same by the least show and inclination of our affection and will; not [ D] that he knoweth our hearts perfectly, (for that is proper to God only) but by his long acquaintance with our nature from Adam to this day: this maketh him not only to expect any outward signification of speech or gesture to conceive our intents and purposes by; but also out of our universal corruption (whereof he hath continual proof) to discover the vanity of our minds, and the thoughts of our hearts: which after he hath found, he setteth us forward (as he seeth occasion whereto we must inclne) to disobey God and his holy commandments.
But I will return to the lets whereby the Devil deceiveth the simple, that they shine not as lights to honor their profession in a godly life. The first of [ E] the three (I said) is by holding them from being settled in an holy course. As for example: he so handleth the matter, that many true hearted Christians shall not know how, or not think it meet, to tie themselves to any rules or order of passing the day and leading their life, but walk (as it falleth out) with some general care, and a good meaning at some time; whereas the Scripture teacheth us to be directed particularly in our thoughts, words and deeds touching every commandment, that our whole conversation may beseem the Gospel. Now therefore if we pass the day, and look not before [ F] us what we go about, that we may be carried with care for the right performing of our duties; who seeth not, that even this one is a sufficient let to him who is holden under of it, as not being able to answer for many of his actions done to the offense of God and men in the day, as he might have been? For in that experience which I have, I cannot say that this one let is removed from very many, even of those which give good hope that they would do well; and therefore it blemisheth many of their actions.
Some do propound to themselves a course of passing their time and framing of their lives in some points commendably, (as for example: in their calling to be occupied in some labor) but do not religiously behave themselves [ G] therein, showing patience where they ought and as they have occasion, nor justice and innocence, and so walk in the fear of God; and therefore do not find the sweetness which a godly life yieldeth, whereas that were a right and good directing of them: but herein they rather follow the example of others in thinking they do well, then are led by any commandment of God, or warrant of his word; and therefore they not wisely foreseeing how many ways the Devil will go about to hinder them even in that, are soon broken off from that good purpose which they made, and are unsettled again: whether it be by their ignorance and folly, or pretence of other occasions; whatsoever was the mean thereof, the Devil was the worker [ H] of it.
They are no wiser nor deserve any greater commendation then the former, who at sometimes and for a season keep and observe such order and direction to lead their lives by, as they have learned out of the holy Scriptures; but by little and little they fall to do it in a sleight and common manner, even for fashion in great part, and rather through custom and for shame (and so wax soon veary) then with delight and comfort: and all because their hearts go not with their actions constantly, neither do they regard or look to their consciences in one thing as in another, that they may be kept in peace. In all which though they cannot so much be blamed for any great [ I] evil they do, yet their inconstancy in declining so soon from their good beginnings, is no small blemish in them, although they lie not long therein. Whereby who doth not see that the Devil watcheth them narrowly, that he may spoil them of their liberties and bring them into sore dangers; although few of them give themselves to know by whom this is wrought, neither mark what letted them, or put them out of their course, much less prevent or resist them? Nay, which is more to be marvelled at, some are so grossly deceived by him, that they are not grieved (for the time) that they were letted, but glad to have excuses for their breaking out. Again, when they are distempered in their course and fallen into evil thereby, yet know they [ K] not how to recover, but fall further; or be afraid to go about their recovery. Some, when God giveth them an inkling of his displeasure, yet go forward till he strike them with more main blows; and then they become blockish under great afflictions: as we read of Jonah, when he fell asleep notwithstanding his sin, after he was told of the great danger which did then hang over him.
[ A] These and such like, whiles they are secretly brought upon the people of God, do they not (think we) manifestly prove that Satan hath beguiled them? And whiles he bringeth them to this point, doth he not greatly deface the beauty of a godly life in them? Do not some of them fear, that they are departed from God utterly, no more to return, though this (I say) should not be? And they who go not so far from sound judgment, are they not yet much appalled? where is their former peace and spiritual rejoicing in God their portion? what is become of their constancy in watchfulness, and holy care? where is their strong confidence which they should not cast away? their fervent prayers, their fruitfulness in sundry duties when they [ B] feel themselves neither fit to be in company, nor to be occupied in their calling, nor without danger to be alone by themselves? I think these are the fruits of lamentable wants in such good things as sometime they enjoyed: and not bare wants; for such shall the best of us have whiles we live, and yet not be without peace, nor unsettled: but these which I have spoken of, both vnsetle and distemper them whom the Devil oppresseth with them. So that it may truly be said, that this is one special kind of lets whereby he hindereth the going forward of God's people, even in holding them from constancy and steadfastness in living godly from day today, and from renewing their covenant with God from time to time: without which grace it is [ C] not possible for them to be free from sore blemishes, and inward vexation, and outward reproach thereby, which the beloved of the Lord should be far from. And although through God's tender kindness, (whereby he keepeth them that they be not utterly forsaken, and will keep them to the end) although (I say) through this goodness of God, all these turn to their good; yet that is not long of them or of their security and sleight serving of God, the Devil intending no other thing thereby but the dishonor of God and their overthrow. If any shall say, There are none but go aside these ways: I answer, It is therefore the more necessary that we should be warned thereof, and fenced against them. And by this it may appear, what a main let [ D] and hindrance this is to God's people from a Christian life: to be destitute of direction how to please God, and thereby to be unsettled and wander in their course of living, as though there were no certain way appointed them of God.
The remedy to all these is appointed by God, and brought to light by his word, and enjoyed and practiced of sundry of his faithful servants, who were sometime kept void of it by the envious man, as even many thousands of them are still by his malice deprived thereof unto this day. And this remedy is, first that we suffer our selves easily to be persuaded that all our speeches in the commendation of a godly life in general, are but wind, except we faithfully [ E] endeavor to bring it into practice every day; and therefore provide (as we may be taught) and that above all other things, to give to every part of the day some duty; or when we be weakest, that we mind no evil, (as in the former Treatise of my book I have proved) seeing the Lord in appointing the day to the several actions which are to be done in it, doth not pass by and omit these (wherein men think they have greatest liberty to forget God) namely, eating and drinking; but yet with them extendeth his charge to all other things also, saying: Whether we eat or drink, or whatsoever we do [ F] else, let all be done to the praise of God. Is it not for this cause, that we are rebuked of our Savior, saying: The children of this world are in their generation wiser then the children of light, &c. namely, for our improvident and shiftless regard of our growing on in a Christian course to heavenward; when yet the men of the world, if they be disappointed of their earthly commodities one way, will shift for them another? If we find this impossible in all points, shall we therefore yield and give place, and seek shelter for our untoward hearts, which would do no more in the service of God, then we have done in times past? or shall we aim unto no further perfection then we list? And if there be hardness in practicing some part of Christian duties at the beginning, yet [ G] let there be no resistance against it, but our wants acknowledged, that we may see the greater cause to grow forward: yea, and know we, that the work that we have every day to do, even our chiefest and only work is, to see God truly served and honored of us in one thing or other.
For such as cannot better direct themselves, I have endeavored to be some help unto them in the former treatise, until a perfecter may be come by. This or any other which thou approuest in thy conscience, use reverently and acquaint thyself with it, and thou shalt find it sweet and gainful: leave not off the practicing of the rules of it, or the like, by little and little; for then shalt thou never gather any sound experience of the good that is gotten thereby; [ H] but as thou mayest, observe it better and better, and so become more expert in it: so doing although thou shouldest sometime be turned out of the way, yet thou shalt by one part or other of it, learn how to return again. For doth a man go out of the way, and not return again? Yea, tie thyself resolutely to a daily walking with God in faithfulness, for it is as a watch tower to keep from danger, and as an hand continually to hold up from falling: and constantly give credit unto him, that as he hath promised to his, rest with himself forever; so he will also keep them by his power to the day of resurrection.
This confidence being preserved, and hearty prayer oft used, and watchfulness [ I] against thine especial infirmities, with oft and due considering what a precious treasure this course of life is, shall preserve thee against this wandering course which Satan intendeth to bring thee into; by which thou shalt be unsettled in the serving of God, the least evil whereof, is unquietness of mind, or idleness and unsettledness, if not hardness of heart. These remedies the better and longer time that thou hast had experience of, the more thou shalt perceive the devils force to be weakened towards thee: and thou canst not be greatly indaungered, except thou beest slothful in exercising of them.
And that do they prove unto us, who although they are not altogether [ K] void of them, yet they think it too much to make them daily armor unto them; alleging for themselves, that this is even to deny to Christians the liberty which God hath given them. And therefore at this stay they keep, and will not be drawn from it, till God bewray to them more clearly the devils subtlety in holding them there, and what they have lost by the hot maintaining of their vain liberties; that which they lose for them, being far [ A] more precious: and how for want of daily and more hearty embracing of these good means, they are driven by experience to see and confess, that they were kept long in bondage.
If therefore through our neglect of these we be otherwise fallen into Satan's hands then we were wont, there is no other remedy but that we bear our punishment for a season, even heaviness and reproach, because we have sinned: but although we have thus fallen, yet let us rise again, and that betimes: for he hath smitten us, and he will heal us. Let us not harden our harts against God when he hath so justly chastised us, but as humble children, let every of us say: My father, my father, we are ashamed that we have turned [ B] aside from thee: for why should we provoke our God any while, after we once see his frowning face beginning to arise upon us, we being his sons and daughters, unless we think it a small thing to have him frown upon us?
I stand the longer in this point, because I have experience by many, how hardly they dare or can be persuaded to crave pardon with confidence, after that they have been carried by their rebellious hearts to offend in somewhat, which they knew to displease him. Of whose weakness regard must be had: and for such especially have I taken this labor in hand, though I know that for such as have experience, less might have served.
And yet whose case soever it shall be of us all in trial, we shall find it no [ C] easy matter, after careless or willful offending of God, to have immediately upon the sight thereof, relenting and tender-heartedness: and when we durst a little while before provoke him, so soon after to be bold to believe in him, that even that so great a treachery, shall be pardoned: for canst thou believe forgiveness of thy sin, who believest not that thou must forsake sin? No, no, relenting cometh not by and by in the best who have thus offended God; but hardness of heart, till after awhile when there hath been a considering of the matter, and of the state in which they are: that so they may wax ashamed of their so great unkindness. (But otherwise, where there is boldness in sinning, there is no strength in believing.) Thanks be unto [ D] God for his unspeakable mercy, that many of these times fall not out to his dear servants, who are resolutely prepared to stand upon their watch; for it is an heavy work when that betideth us: and they who see not this, see little in the mystery of godliness. And as I would have my good brethren far from lying still, and abiding in unbelief at such a time when they have cast themselves into it by their own default; so yet to let all bold presumers upon God, and abusers of his mercy understand, that God's bountifulness is not set forth in the Scriptures, to add drunkenness to thirst in men, and to give them liberty to sin who are already too forward that way; this I say: That as the people of Israel perceiving God to be justly displeased with them [ E] for their trespass of the calf, and therefore removing the tabernacle where his presence was, a far off from them and their tents, they durst not presume to go to the tabernacle to seek the Lord, who in displeasure was departing from them; but they sought him a far off, that is, standing in their tent door and worshipping: so let those who see their shame and nakedness by sinning against God, blush and be ashamed; yet, because he never taketh away his loving kindness from those whom he loveth, let them show themselves as guilty persons, though at the first afar off, and with much difficulty [ F] to seek unto him, that they may be received again.
And thus I have made mention of the first let which hindereth from godly life; even the want of daily direction to serve God by: and have shown how Satan holdeth Christians in dangerous unprofitableness, by keeping them unsettled in a godly course; and withal have set down some help against the same.
CHAP. 6. Of another let: The leaving our first love. [ G]
N OW followeth the second let in this first sort, that is: that many such as do hold on in some Christian course, do yet lose and fall from their first love, not for a short time, as they before mentioned, but even for years & days as they say: whē yet, they having once received it of the Lord at their first effectual calling and conversion, it ought to grow up with them and accompany them throughout their life, to make every part of it more sweet and comfortable. [ H] And great reason there is, why it should be so: for if we be truly converted unto God, the longer that we have been trained up in his house (which is the militant Church) and tasted of the diet of his servants how good it is in comparison of any other; the more we had need to take liking of his service, and with all cheerfulness to live in it afterwards, which at our first entrance we saw so great cause to like and approve of. In so much, that although we shall have strong persuasions to wax weary and slothful therein; yet there are many more and greater considerations to move us to constancy and good liking in the same.
But that it may the better be seen what our first love is, I will in few [ I] words lay forth the same. We are to know therefore, that when God first called us from darkness to light, and from under Satan's tyranny and fear of hell to see our selves delivered from them, which we saw were by our sin due unto us; and that yet for all that, he would pardon our sins, receive us graciously and love us freely, whereas before we were his enemies : this astonished us, and after due consideration, inflamed our hearts and caused us to admire this kindness of his, and to esteem and prefer it before all pleasures, and to have our hearts knit to him for it: for this love of his constrained us to love him most fervently and dearly again. Which our Savior Christ knowing well, asked of Peter in that case, if he loved him not more then the rest; even [ K] as David also calling the same to mind, brake out into these words, saying: I love the Lord, because in the sorrows of death he heard and delivered me.
Thus when we first saw the exceeding love of God and Christ to us, we could not (I say) but love him sensibly and heartily; and therefore our brethren; and so his word and Ministers that brought us tidings of it: for we no sooner believed, but faith that worketh by love, wrought this in us. And seeing [ A] we loved him, we therefore began to keep his commandments. And this is the cause why God's people are affected thus, and delight in his service, and one in another, as they have persuasion of their true conversion; and do therefore other duties readily, which others will not set upon, nor go about: and this is that which the Scripture calleth Our first love. Thus fervent are God's children in the beginning, to the admiration of many; and no duty is thought too great for them to perform to him, as he thinks nothing too good to bestow upon them. Yea, it may truly be said, If ever we loved, we loved God and Christ more then anything; as Paul showeth to the Philippians: and our brethren; as it is in the Psalm, All my delight is in the Saints [ B] upon earth : and the Ministers; as Paul speaketh, I bear you witness, that to do me good, you would have plucked out your eyes.
Now then, to come to our purpose, when this love shall wax cold (as here our Savior chargeth many with it, and many now a days are justly to be charged for it) is it not an intolerable treachery? When we shall let slake in us the consideration of such love of God to us in Christ, which never faileth, nor changeth towards us; and we thought sometime, that it could never be forgotten of us: is not this slaking of our love towards him, a just cause of complaint against us? And do we not declare thereby, that either we be grown dull, slothful: forgetful, or that we think, that the Lord hath ceased [ C] to be merciful? Is it not a plain testifying, that we think we are not regarded and provided for by him, so as we may continue all wonted duties and services towards him? Yea rather, are we not justly to be charged that we are covenant-breakers, or have (as adulteresses) broken our faith to our first husband?
Whereas we having so long enjoyed the privileges of his people and citizens, should now much more do so, and look confidently for the promised reward, our salvation being now nearer then when we first believed. For why should pleasure or profit, wealth or favor, things present or to come, put out of place that love of God in us, or cause us for thē to be rebuked? Why [ D] should not our works be more at the last, then at the first ; as our knowledge is more, and our experience greater? And therefore who seeth not cause sufficient, that our affections of first love should continue?
I may justly make a heavy complaint of the decay thereof in many Ministers, whose glory and crown it was sometime, to see the people's profiting in godliness, as Paul saith; whose meat and drink was, to do the will of their Father, and who did well prove that they loved Christ more then all other things, by their diligence in feeding his sheep and lambes: and what prey or bootie soever they have met with, and got since, sure I am, that some of them do sometime wish those seasons past, were now present still. And whatsoever [ E] causes of this decay they allege, yet when they weigh their case uprightly, they can say no less, but the fault is principally in themselves. How many of the people also may I speak of, who verify that saying of Christ: John was a burning light, and for a season ye delighted in him? who neither can honor God, as then they did, nor give that light to other? All which I wish to consider that which was said to them that had offended in the like case: I have somewhat against thee, because thou hast left thy first love: Remember from whence thou art fallen and repent, &c. [ F]
Thus I have in some sort laid forth this first love, which God by his spirit worketh in all his elect children when he first bringeth them home, and maketh them to know how greatly they are bound to him for their so admirable deliverance and happy conversion. And herewith I have shown, how easily both teacher and hearer leave and depart from the same, and fall from it, though otherwise they keep some course in serving God; as the Church of Ephesus did, whom yet the Lord reproved sharply for that they had lost this. For thus he saith: I know thy works, and thy labor, and thy patience, and that thou canst not bear with them that are evil, &c. Nevertheless I have somewhat against thee, that thou hast left thy first love. [ G]
Our Savior likewise in Saint Matthew foretelleth, that this should be one thing among many other worthily to be complained of, That in the latter days (in which these wherein we now live, are reckoned) the love even of many good Christians, (as also of such as seemed by good likelihood to be so) shall decay and wax cold : whereby, what other thing did he mean then this; that men's affection in the worshipping and serving of God, the zeal of his glory, love to their brethren, and fervency towards the preaching of the Gospel, should be sore and much abated over it was in the beginning, when they first embraced it and were enlightened by it to believe in him. And as though he would teach, that it should be a very hard thing to recover this [ H] first love again, he giveth this watch-word in the same place: [But they that continue to the end shall be saved.] Whereby (me think • ) he doth lively admonish and warn all sound-hearted Christians, to look heedfully and carefully to nourish and preserve that holy, pure, and first sparkle of grace kindled in them, against all that might come in the way to quench and put out the fame.
As though he would say: Although all piety and Christian care of honoring God be not extinguished in men; yet if they decline thus far, to suffer their earnest and fervent affection and love to God and goodness, to be cooled in them: even this is a blemish not to be borne or allowed; and a sin, [ I] which both God cannot nor will not bear and pass by in them, and which striketh at the very life and salvation of those that offend in that manner; and such a loss as will be hardly recovered again. And, though in other words, yet fully to the same purpose, Saint Paul speaketh to the Thessalonians, when he saith: Quench not the spirit : as if he would say, The work of grace wrought in you by the spirit of God, to fixe your delight on heavenly things, and not on the earth; and whereby ye were carried to set up in your hearts, the Creator and the things which he commandeth, before the creature: this work of the spirit destroy ye not; neither let your fervent desires and holy affections which have been kindled in you thereby, be as fire which water quenched. [ K]
Now then, if the words of our Savior both to the church of Ephesus, and his prophesy of that which should come to pass in the last days, how the love even of the godly should wax cold (which he spake as a thing both admirable, and to be much lamented;) and withal, this exhortation of the Apostle, of not quenching the spirit, be of any weight with us: why is it at this day with many (which are of good hope, that they appertain to God) as it [ A] is, and as we see it to be? that is to say, that their good beginnings have been turned into unlike, even dangerous proceedings?
For in many it may be seen, of whom it may as truly be said, that they are nothing like the people which once they were, when they first embraced the Gospel. I might justly make the complaint of any which have been but abated in their zeal and fervent love of good things, (of which sort there are innumerable:) but I would I might not also charge numbers that they are disguised, being so far off from forward and zealous professors (which once they were) that (as Saint Paul complaineth of the Corinthians) they are now full ; yea, they think it mere foolishness to hunger after knowledge, and [ B] thirst after grace; and as new borne babes, to desire the sincere milk of the word, that they may grow thereby : who if they think much to be still called babes, and so to desire milk; yet I hope, though they be men grown, they must still hunger after strong meat. But howsoever it be, and howsoever some have degenerated from their first love more then others, it is too fearful to see, (I say not, how many have no affection, neither bear any hearty good will to the sincere preaching of the Gospel, neither at any time ever did: for who can number them?) but it is too fearful (I say) to see how many of them are changed who began well: and (as the Apostle saith) Ranne well; but they have been letted in such wise as they obey not the truth.
[ C] If weariness of, at least wise, little pleasure taking in the public ministry, neglect of private conference and of exhorting and edifying one another, untowardness to good works and shaking off love to the brethren, embracing the world and the entertaining of ill companionship, with heart-burning against the Preachers for telling them the truth, whom sometime they loved and reverenced highly; and if the making of no conscience of open sins, where secret and small ones could not sometimes have been abidden: if (I say) these and such like in men, where the contrary have been, be signs that the first love is cooled and sore decayed; there are enough, who give just cause of complaining.
[ D] Even these (I say) are sufficiently convicted, to have left their first love, who are thus eclipsed and darkened as I have said. For how can others be drawn by their examples, when they see them not to hold out the profession of their hope with joyfulness as they were wont? Nay, how can they choose but be more backward in religion and discouraged by the same? Indeed I confess, it requireth the whole man to be taken up and employed in this work, that God may be served of us with such cheerfulness and readiness as he was at the beginning: but what then? Can we for all that deny, that we ought to be employed with all possible care therein? And what day cometh over our heads, wherein God giveth us not encouragement hereunto? For [ E] what day do we not, or may we not, make our hearts merry with the Lord's favor freely granted us, and his loving countenance shining upon us?
And can it be any less then our great sin, to have our hearts going after strange delights, which shall shoulder out this which is the greatest? I grant we are renewed but in part, and that much corruption remaineth to cloy and incumber us; and through Satan's malice and vigilancy, not only to hinder, but even to hold under goodness in us; especially through so many occasions and provocations as we walk subject to in the world. But yet for [ F] all that, may we not shake off our fervency and diligence in doing the Lord's work. And although we cannot avoid it, but we shall be nearly laid at, and narrowly beset with all manner of hindrances, both allurements and discouragements; so as we shall be broken off again and again: yet must we therefore know, that our life is called and so we must find it, even a continual battle with our lusts worldly and unruly, and our affections unmortified: and we must accustom ouerselues hereto carefully, seeing the Lord hath promised, to teach our fingers to fight and our hands to war: that in time we may be expert, rather then cowardly to faint, or treacherously to run away.
Yea but ye will say: We are ignorant in many points how to behave our [ G] selves; which procureth us no small disadvantage. And I say again, by the grace of God, that ignorance shall not greatly hurt us, which we cannot be without: but shall serve to humble us only. Yea, but we are forgetful also, (ye will say) & that much troubleth us. To this I answer, as to the former: It is not this that can unsettle us, if we add not thereunto our own witting & willful negligence. And if ye object, that for all our care and watch to nourish and preserve grace and holy affections in us; yet who is so circumspect and vigilant, but he shall be unsettled and turned out of his course before he be aware? I answer again: Howsoever this be or come to pass, it is but to the end we should rise up & recover by making our mone to our God, who cannot [ H] be without pity towards us: yea, if we have felt bitterness arise in our hearts against this Christian course which is the Lord's yoke, and under our afflictions; yet let not this dismay us from clinging and cleaving to him; we are his, and he will forgive and receive us again. I have objected the hardest that is wont to hinder and break off our first love: and were our hearts daily set to count it our greatest work to keep it, (as how great are our helps and encouragements hereto?) God witnessing to that I say: though many do, who will not be counseled; yet we should not be they who shall lose their first love.
And thus much of this second let arising from want of some necessary [ I] thing, namely, of our first love: where in the way of answering objections, I have set down the remedy against it.
CHAP. 7. Of a third let in this first kind, namely: The want of the ordinary preaching of the word of God.
A ND now to make an end of this first kind of lets, we are to know, that there is another want which Satan laboreth to hold us in, and the fittest of all other to [ B] bring on the two former: and that is, The want of an ordinary and sound ministry of the word of God, whereby the way to salvation and godliness is plainly and in good order, with love and diligence taught so oft in the week, as the people can conveniently attend upon the same. Which being the light of the world, and (as it were) the Sun that warmeth all the creatures of the earth with his influence: so it can but warm and enlighten them who are within the sound of it, as the Sun doth that part of the earth to the which he can spread his beams. And although many upon whom this heavenly light shineth, are not made fruitful like a garden by the heat of the [ C] Sun; but rather as a dunghill, to savor worse: yet such as enjoy not this grace of the Gospel at all, can be but as the shadowed places where no Sun cometh, which bring forth nothing, or else that which is sour and unsavory.
God be blessed for those which are painful laborers, but yet for the infinite thousands who know nothing, neither can know, I would that all which will be called the Lord's Ministers, did diligently and faithfully prophecy, and that the Lord would pour his spirit upon them plentifully for that purpose. If Peter could say no less, but that it was meet, whiles he continued in this tabernacle, to put the people in remembrance of heaven and the way to it, yea though they were stablished in it already no more to be removed: [ D] who doubteth, but that it must needs be a sore want to be without that help? For ignorance is a great and usual impediment of sincerity and good conscience: for when the mind erreth or misconceiueth, it doth mislead the conscience and deceiveth the whole man. For where that is not, besides the thousands which perish for want of it, even the godly (if any be there) cannot see their wants in grace, their corruptions of heart, and the many occasions by which they offend in their life; neither the depth of God's love, how he hath taken order to draw them out of all these; nor be refreshed with the oft remembrance of these things, as their need requireth.
But this is a large field to walk in, and not of me in this place to be long [ E] tarried in: but yet I will not cease to pray and hope for that which is wanting, as to be highly thankful for that which we have, namely: that the Lord of the harvest would thrust forth laborers into the harvest, and establish the liberty of the Gospel preached by authority, and continue to us the glorious light and sweet and deep insight into the will of God thereby, which we have attained, and many moe might also have done the same, under her Highnes most prosperous reign and long peace: for whom many thanks be given to God amongst us. [ F]
Now seeing by the wanting of this sound ministry ordinarily enjoyed, even the most of God's beloved do want the greatest part of their best privileges, or full weakly enjoy them, let all welwillers to Zion procure this as much as in them lieth, both by their fervent prayers and other Christian endeavours; and let such as desire to be more free from Satan's snares, provide whiles they may, to be partakers of this benefit. As for such as enjoy it, and price it not above all that they have, or ever can enjoy in this world, but esteem it as a thing which they set little by, yea and could want it well enough, I will say no more to them but this: Many shall come from other places to seek comfort there, both from East, West, North and South, and shall sit [ G] down with Abraham, Isaac and Jacob in the kingdom of heaven, and they themselves shall be cast out into utter darkness, where shall be weeping and gnashing of teeth : and that of Amos: Behold, the days come, saith the Lord God, that I will send a famine in the land, not a famine of bread, nor a thirst of water, but for hearing of the word of the Lord. And they shall wander from sea to sea, and from the North even unto the East shall they run to and fro to seek the word of the Lord, and shall not find it.
They who should weigh, how the Devil hath labored in all nations and throughout all generations to hinder the passage of the Gospel, (as, if that one book of the Acts of the Apostles only were perused, doth appear in [ H] that time) might easily be persuaded, that the preaching and establishing of it, is a singular and rare treasure (howsoever blind men can judge of no colors:) and therefore that the want of it is none of the small lets, whereby Christians are hindered, if possibly many might be persuaded of it.
For how should a poor Christian rise up when he is fallen by any occasion, or come into the way again when he is strayed out: or how shall he be strengthened being weak, or be comforted in his heaviness; if he have not this at hand ordinarily, to bring tidings of God's will to him, and every way to supply his many wants: even as if the trumpet sound not, who can prepare himself to the battle? Therefore it is, that there are such main blocks [ I] laid in the way of God's servants, that either they cannot enjoy this blessing any long time, or in any good sort and manner, to build them up and direct them every way as is meet; or if they have all this, yet they shall hinder themselves and one another.
For it is to be lamented, to see how few can rightly use such liberties and make their profit of them while they enjoy them: as to draw out of their teachers, understanding, and humbly pray and labor for spiritual wisdom whereby they may have the right use of their knowledge in every particular action: and in the spirit of meekness to help build up one another, and to be lights to the ignorant by giving good example; [ K] but worldly minded, or contentious, or passing their time vainly and profanely. And if this complaint may justly be made where the Gospel is purely and plainly preached (as who doth not see that it may?) then what need many words to prove what havoc there is of goodness, where the word of God is not in place to rebuke the evil and uphold the contrary? no less, (doubtless) then as if hail-stones in the harvest season, which battereth and [ A] and beateth down the corn: no less (I say) doth the Devil with his bad instruments make a spoil of religious and Christian life. So that it is apparent how sore an impediment the want of sound, familiar and diligent preaching of God's word is; Solomon including many hurts and dangers in one word, saying: Where that is wanting, the people perish.
The same I say of other helps to the building up of a godly life, which I have spoken of in another place, that if we suffer our selves to be hindered by the Devil from the daily & reverent use of them, he shall sufficiently prevail in holding us back, that we shall not flourish as plants in the Lord's orchard: I mean if we do not consecrate our selves to God, pray and meditate daily as [ B] I have directed before to do, if we delight not in reading, or take not the benefit of Christian exhortation and conference, watching over one another, and provoking to love and good works, and to take good by examples of one another: and if we be not more humbled by our chastisements, and our hearts more enlarged to serve God by his daily benefits: but trifle out our precious time after the manner of men of the world, finding no such savor in any of these as we do in earthly delights, namely, eating, drinking, sleeping, playing and dealings about our profits; the Devil hath what he seeketh at our hands, and keepeth us far enough off from our best portion. Finally, the want of our whole armor, or any part of it, whereby we defend [ C] our selves from evil on every side, this (though all the other were present) should sensibly appear to be wanting, for the dangers and falls which we should sustain for want of the same. The remedy against the want of the word preached, is to relieve our selves with it, where we may with most cōueniēcy enjoy it: but rather that we sue eanestly to live under it: which would be more generally granted of God, if it were (as a benefit which cannot be wanted) sought for & desired. But whether of both so ever be, let us so partake it, that we may feel our selves sēsibly (as by good diet) refreshed, & grow in grace & in the knowledge of our savior Jesus Christ: for which end it is among us.
The remedy of all the other wants, seeing it is a faithful practicing of the [ D] daily direction, of the which I have spoken largely already, or any other such: therefore it is sufficient to show the Reader; that all these wants the Devil will hinder him by, to the end that he may hold him back from the practice of the godly life, and consequently from the sweet fruit which he might enjoy thereby. The which I speak to this end, that he may be on the other side more encouraged resolutely to give over himself thereunto daily: seeing thereby all these evils and perils of this life so unwelcome and so much feared, may be in great part avoided.
If any object, that these first kinds of lets (though not so particularly) are set down before, and the remedies, as here they are, and therefore that this is [ E] superfluous: let such know, that I therefore set these down particularly, to let thē see that a well ordered course is a remedy for and against all diseases: and therefore I mention the manifold lets in this Treatise, which come in the way to hinder it, that they may see the better to set themselves against them, and not to think their labor lost, which they are moved to bestow in acquainting and exercising themselves thoroughly in the practice of Christian direction from day today, as it is drawn from God's word. And thus much of the first kind of lets, whereby the Devil hindereth us through wants in [ F] good things; he taking occasion from the corruption of our nature, whereby we are prone to evil and unapt to good, to strengthen sin in us.
Now I have shown how the Devil troubleth many weak Christians by the wants before mentioned, here I think not amiss, to show how some are troubled by fear of their own wants without cause. For experience teacheth, what deadly heaviness he raiseth up in the hearts of many of God's dear children by occasion of their wants in grace. And among the manifold hurts which he bringeth by means thereof to many weak Christians, this one is not to be omitted: what grievous and sore discouragements he oppresseth many tender consciences with, while they espy some gfts of God [ G] in other, which they think be not in themselves; though they seek above all things to please God, as having had some sweet feeling of his favor through faith. These (I say) when they consider and deeply weigh their own emptiness of grace and barrenness, their manifold infirmities also which they bear about them; the Devil abuseth their weakness to an heavy and uncomfortable sorrow, which is also as unprofitable to them.
In which state he driveth them to find out in themselves many disorders and falls, sundry out-strayings from their Christian course, and how they cannot prevail over their corruptions; and so maketh the innocent souls, not only to think that they be far worse then they are, but also troubleth [ H] and disquieteth them beyond measure: insomuch that they have bitter sobs, and make sore complaints against themselves; in the mean while forgetting (through unthankfulness) God's manifold kindnesses towards them, and what cause of rejoicing rather, and thanksgiving they have offered unto them. And in this case he keepeth some of them many years together, persuading themselves that none are so bad as they, nor such hypocrites, &c. when yet the things whereof they do most accuse themselves, are mere infirmities, and not any gross or palpable trespasses. This description of them (that I say no more of them) who seeth not how apparently it bewrayeth the Devils malice and subtlety in hindering, yea snaring them (as I may say) in [ I] such sort, as they cannot wind out any way? when yet (as hath been said) there are no sincerer-hearted Christians then they, nor who seek the Lord more heartily, for that measure of knowledge & experience which they have.
Now if they are blessed who fear and who are troubled for some wants in grace, who is so blind that he seeth not, that even by this which is their sorrow, and in their own account even their misery: yet by this (I say) they prove themselves to be blessed and happy? The special remedy for these is godly boldness, to consider what God hath done for them in giving them such hungering hearts after good things: which could not be, except they had tasted of those sweet graces already, and had some part or portion of [ K] the same. They must be persuaded to more hearty thankfulness to God, and see this their humility, meekness, love of God and desire of heavenly things, to be just causes hereof. Their unkindness to God they do well to acknowledge, and that is an especial grace of God in them; and that they find in their nature, rebellion against goodness: but yet, not so, that they show themselves more unkind by not confessing that they have much cause to [ A] rejoice, from him.
And therefore let them believe, that their estate is rather to be highly accounted of, (even as it is) seeing the thirsty (as dry sponges) drink up much grace, and the humble shall find rest to their souls; then that for some wants of grace they should cast down themselves half desperately, as though God regarded them not, when yet their estate is the estate of all God's children: among whom, even the best have many wants of grace, and know but in part, nor believe but in part, although they have through experience learned better then the other to sustain the same. For where faith is in God's promises (without which they cannot heartily love heavenly things) they [ B] must know that they have a liberal portion, and therefore ought to lift up their hearts out of their deadly dumps: and as these and such like directions do counsel them, let them grow forward, but without discouragement; yea though their measure be small, and they in their own judgment be the backwardest of others.
Of small beginnings come great proceedings; of one little sparkle, a mighty flame; and the talle Okes were sometime but small akornes: he hath well begun, who hath in truth begun; and he hath much, who feeleth that he wanteth much: and he who in an humble and a meek spirit hungereth after knowledge and grace, hath made good proceeding towards the [ C] attaining of both, and shall in time be satisfied therewith. This I speak to encourage those, whom Satan abuseth by occasion of some wants of good things in them: when in the mean while (if they knew so much) there is no cause; but contrariwise, of rejoicing. Thus much of the first kind of lets.
CHAP. 8. Of the second kind of general lets: namely, The unmortified affections wherewith he oppresseth the believer. And first, Of fear that they shall not persevere: and of pride in their gifts.
[ D]N Ow I having shown how the former kinds of lets should be removed: the second kind followeth, which containeth the sins and corruptions that are in us, whereby the Devil hath exceeding great advantage against us, to hinder us from this heavenly course which we should walk in. And they are, besides the ignorance and blindness that is in us, (of which I have spoken before) our unruly and unmortified affections, and the worldly lusts: which if they prevail and be suffered to rule in us, they thrust [ E] out with violence all grace and goodness. Of these I will mention some particulars, even the most dangerous (if comparison may be made) of all the rest: and the Reader may the better judge of the other. I add [if comparison may be made] because they are all so raging, that when they are stirred up in us and set on fire, a man cannot tell which is most odious in it self, and worketh most furiously, and that most disguiseth us who make our selves bondmen thereto. For proof of that which I say: when filthy lusts are kindled, and have gotten some strength in a good Christian (though that be never [ F] without his own great fault) how doth it trouble and disquiet him, yea wound and accuse him, he thinking it the loathsomest and most shameful of all others (as indeed there need no worse thing to annoy and disturb him;) and it causeth him oft to say: Oh, what can be more irksome, unsavory and shameful then this? Even as the people said in Samuel of their willfulness: We have sinned many other ways, but especially in asking a King: so I say, that sin seemeth to a penitent Christian (when he cometh to himself) most odious, wherewith he hath felt his heart most entangled. But to prove that true which I said; so doth he cry out of the rest, when he remembereth how he hath been deceived by them: a worldly and greedy mind seemeth most [ G] wearisome and unbeseeming of all other to him, and biteth most deeply, when that hath possessed him: and when he hath offended by anger, malice, fear, impatience, peevish conceitedness and the rest, he saith the same of them; everyone for the time wherein it hath been the chiefest prouoker of him to offend, is most cried out of, even as if there were no other to be compared with it: thus he speaketh of them, I say, when he repenteth. And by this it may appear, (when there are many of these every while assaulting and, as it were, arresting a poor Christian; which suffer no other good thing to be in place where they be) that if he be not strengthened & armed against these and such other of that kind, he can never keep a settled course and daily [ H] continue the same in a godly life. Of these therefore, as I said, I will mention some, that the believing Christian may the more carefully avoid them. And herein this advice is not unprofitable, that everyone mark, with which he is most incombred and most easily overcome of: as fear, anger, uncharitableness, &c. and by what occasions he is readiliest drawn to them: that he may the more prevail over them by such help as he shall have ministered to him. The remedies so far as I shall add here, shall either be set down severally with the several lets, or one remedy for sundry lets: or where neither is, know that the daily direction which we have been moved to practice, shall be the remedy in such a case. And among the unmortified affections I [ I] will begin with that which troubleth the most of them, till God give them release or deliverance: and that is, A fearful doubting of their perseverance. I mean, that poor Christians shall not so soon begin to be drawn out of the world, to any lively hope of salvation and care of pleasing God, and so have escaped one bondage, but he plungeth them into another; holding them under dreadful fear and distrustfulness, that they shall not persevere to the end of a godly life, especially in sore trials, and when persecution and strong temptations shall come.
And this fear he doth fasten upon them the more easily, seeing that affection of fear is most nearly glued to them: and besides, when they see examples [ K] of faintings in many professors; and how cruel the ungodly, profane scorners, Atheists, Papists and persecutors are, among whom they live, this fear is soon strengthened and confirmed in them. For which cause our savior forewarned his Disciples of it, saying: Fear not them which kill the body, but are not able to kill the soul: but rather fear him, which is able to destroy both soul and body in hell : and Saint Paul: In nothing fear your adversaries, &c. [ A] For this cannot be predominant but it feebleth utterly the powers of the mind, (as the raising of the mud in a spring, troubleth the pure water) and consequently holdeth back the instruments of the body from practicing well any kind of duty. In these fetters therefore of fear, and most painful and irksome straits, he holdeth them: or if any escape, and so begin to rejoice in their hope again; yet shall they not attain thereto, nor grow therein, (distrusting themselves, and resting in the promise of God) nor be delivered out of their fear but with much difficulty and striving: and yet if they be, it shall not be at once, but by little and little; while the word of God soketh into their hearts, as the soft reign into the hard ground. For I must confess, [ B] that as all passions are troublesome, and do much vnsetle us for the time: so fear and sorrow do this most of all, especially when the things about which we fear and which cause sorrow, are most dear and precious to us. For how were the Apostles oppressed with both, not only at their scattering from their master at his apprehension before his death, though he had with many persuasions and strong reasons prepared them for it: but even while he was yet conversant with them? and namely that one time, when he went into Judea to raise Lazarus from death? Who answering said to him, when they heard him provoke them to go thither: Master, the Jews sought lately to stone thee, and doest thou go thither again? As if they should have said: Except they [ C] had been weary of their lives, there was cause enough to make them unwilling, yea fearful to come there. And so it is with us, that how great comforts soever we have enjoyed by the heavenly doctrine of the word of God which we have heard; yet as if we had never received any, when we hear any news of trouble coming towards us, we are on the sudden so taken and oppressed with it (yea though it be but a little) that it vnsetleth us out of our present estate of peace and quietness wherein we were, and wholly possesseth all our senses, and scattereth our former comforts, as if they never had been any: whereas the Lord hath to that end under-propped us before with strong consolation, that when afflictions come we might the better bear them and [ D] retain our peace with him, such as his word had before warned us of; as it is said in John, besides many other places: These things I have said unto you, (speaking of his comfortable doctrine, which he had before taught them) that in the midst of your tribulations ye may have peace in me.
This fear and faintness therefore under the cross, we must know the Devil will strongly assault us with, and thereby buffet us so reproachfully for that we rejoiced so, yea & boasted of God's favor before, and yet now in our afflictons we find not deliverance many times, but we are rather made ridiculous to the world thereby, and a gazing stock therein: besides the fainting of our own hope, which is more then all the rest. He will insult over us [ E] in such extremities, as he spared not to do to our Savior himself: Where is now your God? Let him deliver you now, if he love you so dearly ; or else know, that ye have put your trust in a bruised reed: renounce him therefore, and shift for yourselves, except ye will miscarry; for there is no help for you in him: even as his cursed instrument Rabshakeh, Captain of the King of Assyria, did persuade Ezekiaes men, not to trust in or depend on the God of Israel in their trouble.
And therefore that we may find some ease in our troubles, let us gather [ F] strength from him, who will not fail, neither can be resisted: his word is the sword that must cut off this Goliath's head: and our faith is the hand in which we must hold it. And thus God saith in his word to all his: This short trouble of yours, is to bring you a long comfort afterwards, when ye have endured it a while: and they are sent you, that my power may appear in your weakness, and that you may have proof of my grace dwelling in you ; as faith, hope, love, humbleness, obedience: and to make the world contemned, and all that is in it (as our fleshly lusts, which fight against our solues) to be renounced, that they may not annoy us: and to cure many diseases, as carelessness, high mindedness and too much ease-taking in the world; for the rod bringeth wisdom; [ G] and Joseph's brethren said: We suffer these things worthily, for that we sinned against our brother. They are not (I say) sent, but for our good; and they drive us more fervently to God; and cause us to call on him : yea, and they make us happy whiles we suffer them, (and like unto Christ himself, who was called the man of sorrows ) and give us matter of rejoicing after: and therefore we should be thankful for them. But we do not a little bewray our unkind dealing with God, who are so unwilling to hear of them. For it is no less then a great gift; yea, a privilege unto us, as the Apostle saith: To you it is given for Christ, that not only ye should believe in him, but also suffer for his sake. And what unquietness doth it raise in us, when we refuse and impatiently [ H] cast off the Lord's yoke? the very fear of it is far greater then the suffering it self. Therefore we ought to resolve with our selves, when we see the will of God is we shall suffer it, that it is the best for us & very expedient; as Christ said to his Disciples when he was to depart from them: It is expedient for you that I go : and therefore endeavor to bow and submit our necks unto the yoke, praying for that power which our God seeth we have need of, assuring our selves of help in due time, yea though he sometime defer it. For if he call us to suffer, he will most certainly succor and deliver us: that so we may find it verified in us which is written: We are afflicted on every side, yet not in distress, persecuted; but not forsaken; cast down, but we perish [ I] not. And the meditation of this shall (through God's goodness) be a preservative to us in our afflictions.
Saint Peter teacheth such as are distracted with these fears, so that they unsettle them and disquiet their minds, to cast their care upon God, for he careth for them. And the same in effect, saith Saint Paul: Be nothing careful and pensive, but in all things let your requests be shown unto God in prayer and supplication with giving of thanks: and the peace of God which passeth all understanding, shall preserve your hearts (from Satan who seeketh by unquietness to take your peace from you) and settle your minds in Christ Jesus. So that, if God have either any credit with them, that they dare trust him in saying, [ K] That he will vanquish their unquietness that made them pensive: or, if they believe that he hath any help in him, so that he is able to help, they may with reverence be bold in their distress to look for it, and promise it to themselves; and yet so, that as they trust in him, so they tempt him not, but pray for it in token that they believe in him, and use the means to remove such pensiuenesse from them.
[ A] This remedy is found to be thoroughly proved and sufficient, as oft as it is applied to any such kind of disease. And herewith let them weigh the examples of other servants of God; Moses, Peter, &c. who after greater grace received, believed more strongly. But if they neglect and pass by such remedies, and so fall from fear and doubting to boldness and presuming, that is, to go from one extremity to another, they are grossly bewitched, and must be taught by experience to provide better for themselves. Which I say, seeing many are carried to use indirect means; as, by forgetting their fear, putting it away by merry company and pastime, or by hoping that no such thing shall befall them anymore; and so wax secure and careless: and thus not only they are deceived in looking for that which shall not come to pass, [ B] that is, to think that they shall be safe and without danger after; but also herein, that they think themselves the more religious and godly for that they have had such trouble, when yet they were without fruit of it. But when the Popish holy water scareth away Devils, then shall these remedies stay and comfort them in their troubles.
But besides these lets, the Devil hath another way, whereby he hideth the full beauty of the Christian life from many who have well begun, namely, by raising in them a proud conceit and opinion of their profiting in knowledge and godliness: like them of Laodicea, who said, they were rich [ C] and needed nothing. So that when they have but newly begun, yet they shall think themselves to have no great need to go forward: and by that means they never attain to the sweet privileges which are to be enjoyed of them, even in this life. And after this manner he puffed up the Corinthians when they had received the Gospel, as by the Apostles writing to them here, chap. 4. and elsewhere, it appeareth: Now ye are full, now ye are rich, and reign as Kings: thereby showing them their slackness in proceeding to grow forward in the knowledge of Christ, and their loathing and wearisomenesse of pains taking, and their pride and contempt: which was no small enemy to their profiting.
[ D] The Apostles were deceived by him after the same manner, who when our Savior told them that they should receive great light of knowledge and other increase of grace, when he should send down the holy Ghost upon them; they but dimmely understanding him, imagined that they had them already, saying: Now speakest thou plainly, and thou speakest no parable : imagining that they had the full understanding of his speech, when they misconceiued his meaning. Such as I speak of, being strongly possessed of this over-weaning of their gifts, is no small enemy to true knowledge and godliness. But this use the Devil teacheth men to make of God's gifts, even to be the worse for them, and to wax insolent by means thereof when they [ E] be glutted with them: imagining that they have more then others, when the more they have indeed, the more they shall desire; and seek to be brought nearer to God by the sweet taste that they have of his gifts already. Whatsoever tetch against any person, or other corruption be joined with this action in men, (as it is too common) yet the chief sin in it is pride, which scornfully rejecteth to hear and learn those things which all do know they have need of. And what cometh of this, if it be not stayed and suppressed, but a waxing weary of learning anymore then they know, and a neglecting of diligence [ F] and care to grow better, a mean account making of those which are good, and an acquainting themselves with loose and irreligious persons, or a falling into sects, schisms and heresy? or if they do none of these, yet they bring upon themselves that curse in a melancholicke solitary life, (having made themselves unfit even for good company:) Woe to him that is alone, as Judas : Mat. 27.5. So that they verify the saying of our Savior, that for not using it well, they lose even that grace which they had.
Such are taught to prevent this danger, by acknowledging that they are poor, and blind, and naked, and therefore to furnish themselves yet better: and seeing they attribute so much to their own wisdom, to learn of the [ G] Apostle: that they must become fools, that they may be wise: and that they know nothing as they ought to know : and whatsoever they have, yet to hunger and thirst after more, and to covet spiritual things still, and to pray with the Prophet: Lord, teach me thy statutes : and not to please themselves in that which they have practiced already, comparing themselves in a blind manner with those which are like, or rather far behind themselves; but be better acquainted daily with their own wants, weaknesses and corruptions, that more strength may be gathered against them: and to look upon them, which in the Scriptures, and now, are set before them, as the forwardest Christians and holiest examples. And as this is the remedy to avoid these snares of the devil [ H] for the time to come; so it is the help and remedy whereby they must redress their estate, who have thus been deceived by him already. If they have fallen to this point, and see it not, their danger is the greater: and a token it is, that they have unfaithfully, or not at all viewed and examined their purposes and doings so many long days as they lie in them; or very hoverly and to small purpose, which is far from the duty of such as have firmly covenanted the contrary.
In this case therefore we see what a benefit of God it is, that he hath appointed us daily an examination of our ways, that if at other times, any unbeseeming thing should have passed us; yet we might by this laying our actions [ I] with the rules which should guide us, see our wanderings or other transgressions. But if the devil enter so far as to fasten hollowness and falsheartednesse upon us, which is, when we are not willing to see our trecheries; or in seeing them, yet counting them no great disgrace or matter of accusation against us, (neither are we willing to rise out of the sins which have passed us, bringing pleasure or commodity unto us:) here as the devil beguiled Eve through his subtlety, so he hath done us. What is to be gone about in this case, but that we duly and seriously consider that which the holy Ghost hath said in the Proverbs: He that hideth his sin shall not prosper ; remembering this, that though it go sore against our nature to shame and confess against [ K] our selves, yet the longer we forbear to do it, so much the more bitter it will be unto us after: and therefore it will behoove us to take again to us the sincerity and simplicity beseeming the Gospel, and to gird our selves with the girdle of truth, which we so shamefully cast off?
If otherwise, he seeing our disposition, shall carry us to luskishnes, sloth, idleness, so that this saying in the Proverbs be verified in us: A lyon is in [ A] the way ; or any other of that cursed litter, that we begin to take sweetness therein which is no better then poison; and that the works of our lawful calling wax loathsome and unsavory to us; and the means to uphold godliness, become unwelcome; or other parts of the Christian course, irksome and tedious: do we not know, that as we sow, so we shall reap? and if to the flesh, that of it we shall reap corruption? What is to be done then of us, but this: namely, That we look to the root and fountain of this mischief? And if it be grown by little and little, trace it out by footsteps: know that thou art beguiled. For thou before didst delight and take pleasure in godliness, as finding no safety elsewhere, and renouncedst all whatsoever might hinder and hold [ B] thee from the Christian course: and what shame is it that thou shouldest after be much backwarder? Remember also, that ease slayeth the foolish : and the way that seemeth pleasant to the flesh, is the way to death. And how hard soever it be to go back out of this course, yet God hath encouraged thee thereto infinite ways; especially by this one, that he (in anything that he setteth thee about) will be with thee, and not leave thee, nor forsake thee: but will give thee more then thou couldest ask or think, and therefore much more that which thou doest desire. The longer thou art led by any such slavery, the more hardly thou knowest thou shalt find recovery.
CHAP. 9. Of other unruly affections; tetchinesse, peevishness, frowardness, &c.
A MONG the inward lets of godliness, (I mean the unstaid affections of the heart) though the particulars are infinite, this is not the least, when it waxeth tetchie, peevish and froward either against persons or things being crossed by them, that we cannot [ D] have our will, yea though it be but in trifles. For such is the nature of sin (to the end it may show it self to be out of measure sinful) that we may be taken in such a time with the deceiptfulnesse of it, and found so naked and unarmed, that the smallest matter may be an occasion fit enough to make us trefe and fretting, as if one should stumble at a straw, whereas at another time great provocations could not move us; and all for that the desire of the heart is not satisfied as it wisheth: (as David could not be angry with Saul for all the injuries with which he pursued him, and yet was carried headlong by his passions against Nabal for one discourtesy offered him.) [ E] Which is never done, but a sensible disquietness of mind and unsettledness of heart doth arise therewith, which overthroweth the well-ordered course: seeing he that is led and carried of his lusts as the cart drawn by wild horse, is made utterly unfit for the time, to pray or walk before God in peace, or to do any other duty acceptable to him. And therefore who can deny but that such are caught with the deceitfulness of sin, as well as he who is overcome of anger, wrath, or any fleshly lust another way?
And if in this tetchinesse, we have to do and deal with men, our perverseness, [ F] sullein and disguised stomach cannot be hidden: no, although we would hide and conceal it from the sight of men, yet such is the nature of it, that it ouerwhelmeth and covereth grace from showing it self or exercising any power in us, as the cloud covereth the sight of the Sun, and as though we had always been impotent, and had never enjoyed any other estate: and it blindeth the judgment from seeing the foulness of such disguising: and hardeneth the heart, that for a time it cannot relent for it, nor be humbled under it, until the burden grow so great to the soul, that it can no longer bear it; and the party come to himself, and can no longer suffer or abide it. It may be perceived how this cankered corruption taking hold of a [ G] man, (not otherwise destitute of grace) so carrieth him to be incensed against some person or thing, that it can no way be stayed or contained. A shadow of this appeared too evidently in two rare servants of God, Paul and Barnabas : when they dissenting betwixt themselves about taking Mark into their company, were so snared, that they departed one from the other; and with no less offense to others then check to themselves, brake off their fellowship for a time.
In such a case therefore, this is to be done for the redress of it: that seeing it is an high offense to God, a needless and fond troubling of our selves, and a bereaving us of godly wisdom, yea and of common reason, (that I [ H] say no more) this (I say) is to be done: that we make diligent search & inquiry, whither we be prone and disposed to such servile and base masters, and so shake off that yoke of bondage: and if we have fallen into it, and have been deceived and disguised with it, that as soon as we can, we do in trembling and detestation of our sin, separate our selves from all other affairs and dealings, and fall into the consideration of the unseemliness and absurdity of it with all speed possible, till we feel & perceive our stomach to fall and relent; which will be by little and little, if we harden not our harts, but go aside of purpose, that we may faithfully debate the case betwixt God and our selves. The Lord hath promised, that such going apart one frō another, yea (if need [ I] so require) even the husband apart, and the wife apart: that such seeking of him shall find him, and such dislike of our corruption (and namely, of such impotency for want of grace) shall be the next way to recover it again: and when we have seen what we have gained thereby, or rather how much we have lost; that (as our Savior admonished in the like case) we go our way and sin no more in that manner, lest a worse thing befall us. And this for a taste of the corruption.
Now when we shall consider, how many of these sores there are to blemish, wound and feeble the soul, that it may be (as it were) in the several powers thereof made unfit to every good work by one or other of them; [ K] and how the devil waiteth as a fowler, having set his net to catch us with one or other of his ginnes & snares: what constancy and care (think we) had there need to be kept in a Christian man's life, to the end he may be rid of them, or that he may not lie long in them, or not fall from one to another: which is the cause, why we call upon men, as the Apostle teacheth us, that they should work on, that is, hold fast and maintain the assurance of their [ A] salvation with fear and trembling, giving all diligence to join with their faith; virtue, knowledge, &c.
But if we escape this snare, are we out of danger? Nay, he hath many more to catch us in. For through our ignorance or unbelief, he maketh the Christian life seem so difficult and tedious to us, that we shall wax faint and be weary of proceeding therein, or at least in special duties thereof: who knoweth not how fickle and inconstant we are in all good things, and how soon unsettled? Insomuch that oftentimes, even when we have renewed our covenants after some fall, or dangerous coldness espied and repented of; yet shall we by little and little, fall to our old bias again. Now if herewith