Seven Treatises

CHAP. 10. Of worldly lusts: and namely, The love of carnal pleasure, and the [ C] inordinate desire of riches.

B VT further, as he findeth best opportunity, he deceiveth us many other ways; and namely, in taking up our hearts in endless, foolish and vain desires of things, which we neither can nor ought to enjoy; as the lust of the heart, of the eye, and the pride of life: and so feeding us with the air, even with most vain and deceitful dreams, besotteth us with too much pleasure-taking in transitory liberties and commodities of this life; which pull our minds as [ D] much from godly duties, as they carry them after such unsavory follies. About many dangerous fantasies he occupieth our heads, that we may neglect the seeking of better things, especially in the time when we should be best occupied.

I mean by these, all sorts of worldly lusts, which are more noisome and dangerous then the evil affections mentioned before: though (one would think) we had little need to be shaken and distempered with greater then they, but rather study how to make them weakened and subdued in us. These worldly lusts, are lusts of the flesh which belong to the present state of this life and world: as the exceeding love and desire of pleasures, riches and estimation, [ E] or honor, &c. For if he can fasten our delights on these, we are carried headlong, as the chariot by wild horses is overturned. I will show the danger we are in by means of these worldly lusts in two kinds: The lusts of the flesh, properly so called; and the inordinate desire of riches and cares of the world. How a true Christian may possibly be disguised by these, (I say) that he shall be thereby as another man, and sometime grossly overcome of them, I will first show, and then add some remedies against them. The first is, when he shall be drowned in sensuality, and the sottish pleasure of the body, [ F] so that he is blind and imporent; and hath no power to consider, what the Scripture saith: Favor is deceitful, and beauty is a vain thing. And what is the cause of this? for it would not easily be believed, that a true Christian should fall so far. The cause is this; that he having given his heart liberty to desire stolen waters, and to count them sweet, when he should rather have loathed and cast them up as vomit, and have made a firm covenant against the nourishing of such delights; and he having given his eye leave also to feed it self with such sights: he was made utterly blind. And that being done, his prayers became feeble and weak (though sometime attempting it) to expel and drive out such sottishness; but it lodged in him, [ G] and made him a slave unto it. Which cannot be plainelier seen then in Sampson ; a man of great gifts (as may be gathered by the story) but made so impotent by the look of a woman, that he yielded himself to her lure most reproachfully: and being caught with that which was precious in her, became a fool in Israel, who had been wise enough before to rule the whole land. And to this bondage doth a man, endued with grace, bring himself, when he will not see the danger, which he cannot but know is ready to meet with him: For can a man take fire in his bosom, and not be burnt? No more may such an one, who will be carried of his raging lusts, look to be free from great evil and danger. But behold further, what goeth with it? even this, that he [ H] is senseless at the sight of it, when he should rather tremble to behold in what estate he is. For besides, that he knoweth he doth evil (which makes his sin the greater) his prayers are lost which he bestoweth about it, his burden of conscience is importable, the loss of grace thereby is unspeakable, the grief of the godly that hear of it, unutterable; and the rejoicing of the wicked, insatiable. And yet this is not so to be taken, as though it could be no otherwise with any of God's people; for many are free from that slavery, who yet have the same allurements: but they give not place to their unruly desires, believing that which is taught them, How dear it will cost them. Oh subtleties of Satan, hardly to be discerned! and deceiptfulnesse of the heart, not to be trusted! [ I] so soon to let loose, not a filthy man or woman only, given over to evil desires, (who can do no other but fulfill the same to the uttermost) but a son and daughter of Abraham, who doth loath and abhor such wickedness: and yet to be taken in such a time, that they should be ready to venture upon that which must needs work their undoing; and to wish that, by the enjoying whereof they were better be dead! But I must say, such do purchase to themselves the just fruit of their labors: for though they may be sealed up by the spirit of God to salvation, (for of such only I speak) yet what then? Ought they not therefore to be more holy, and beware of the least occasions of emboldening them to sin? And of all other sins, to be [ K] most suspicious and fearful of those, to the which they know that they are most prone and inclined? and by the committing whereof, they are sure, that their shame and sorrow must needs be greatest? Which two, when they are by their just deserts, once brought upon them, they will confess with us then, that we cannot be too circumspect and wary: and that it is no preciseness, to beware of the deceiptfulnesse of sin at any time, or in any place [ A] or company: the which grace (yet) and care was thought to be too much austerity, till they smarted so bitterly for the want of it. But everyone can tell that this is true: He that standeth furthest from a raging flame, is freest from burning; and he who goeth far off from the brim of a river, is safest from drowning: A word to the wise is more, then an hundred stripes to a fool. And I pray God, that numbers of them who mock some for their preciseness, have not oft times just cause to blush and be wounded for their bold sinning, I mean, as well the sin which I now here speak of, as other kinds: and all for this, that they were no more precise. For if they may be deceived and overcome who are thought to be strict; namely, when they will at sometimes [ B] be too secure: what may be thought of such, whose usual course is Carelesnes and a trusting to their own wisdom, who count it their disgrace and shame to be afraid of sin?

But to return to the godly, how good is it to learn and be able to hold in these fleshly lusts, as it were, with bit and bridle; that no such woeful things befall them at any time, neither that they make themselves fools in Israel, nor spectacles to the profane world to become their pastime? All which they shall avoid, if they make their greatest reckoning to abide in the favor of God from day today, and hold fast the assurance of it, and not count it too base a thing for them to do: Secondly, if they continue under Christ's government, [ C] to be willingly subject to him, and to put on his yoke: Thirdly, if they give not liberty to their wicked lusts, to range after the cogitations and desires which may soonest poison them; but follow their particular callings diligently: And last of all, if they will shun and avoid the occasions and objects of such mischief; and namely, those which we read that holy Joseph did eschew in the like case, being tempted by his whorish mistress, that he would not hearken to her, nor come into her company.

Another way which the devil layeth open to obscure and weaken the godly life in us; & that, by another of these worldly lusts, is: to fill us with noisome cares about the things of this life. A common evil under the Sun; and not [ D] the sin of the poor man only, (which yet is not allowed of God, no not in him: for even he is taught to depend upon God, being commanded to pray in faith, Give me this day, &c.) but it is rather more common to the rich, as Solomon speaketh: I have seen a rich man, as if he had nothing : And again; There is one who hath neither son nor brother, yet there is no end of his travel, neither is his eye satisfied with riches, neither doth he once say: For whom do I labor, and deprive my soul of goodness? This thorn where it groweth, it suffereth no good thing to grow by it, but choketh it, and ouershadoweth any other gifts of God whatsoever. For a worldly mind is a monster of many heads, and infecteth the unwise with her poison, that not [ E] only the common sort, who have small practice of religion; but even the best sort of people are made drunken with the dregs of her golden cup: and this is reached out so secretly and subtly, that hardly shall one perceive the danger of it, until he have taken hurt by it. Which worldliness where it fasteneth upon a man, it devoureth godliness, as if there had been none before; and so changeth the best men who are not aware of it, and who fear not the danger of it, that they shall become most unlike themselves.

But in describing of this, I cannot use the like brevity as in the former. [ F] Nay, I must needs confess, that it troubleth me very much, how to lay open this pack, it is stuffed with such store of contagious and infected wares; and yet men are so greedy to catch them up having respect only unto the gain, and therefore unfit to be dissuaded from the traffic thereof: so that few may be noted for examples in using the world aright. Saint Paul setteth out this sin which is compact of so many, this root which hath so many branches, when writing to Timothy and charging him to make this his text in preaching to such as have riches, he saith: The love or desire of money is the root of all evil: which while some lusted after, they erred from the faith, and pierced themselves through with many sorrows ; Again: They which will be rich, [ G] fall into temptations and snares, and into many foolish and noisome lusts, which drown men in perdition and destruction.

By the help of this Scripture & some other, I will first lay out some of the branches of this root, and some of the heads of this monster which devoureth piety and religion so fast; and the deadly danger that cometh from thence, & the remedy against it: that all these considered, we may see what just cause there is that men should be circumspect in this behalf, in a more especial manner throughout their days, besides the general care which they have over their lives. And first a little, of the sins of this kind committed in and about the affairs and dealings of Christians, (for my purpose is to awaken [ H] such as are willing to be directed, not to show all the sorts of evil which are practiced in the world:) then somewhat of the sins committed by the occasion of riches, without respect of men's dealings; and the dangers that accompany both. To these two, I will refer that which I mean to speak of this first point.

In dealings, some of the sins which good men are like to fall into, are: Greedinesse in seeking and getting their commodities, when they consider not who is hurt thereby, so they may get; nor what danger they purchase themselves in things which are more precious: with the which as a daily companion goeth Hastinesse and rashness, when covenants and promises [ I] are unadvisedly made, and afterward seldom performed and kept; being as fast repented of as they were entered into, because rashness doth nothing well. This way, in and about the world, many abuse the peace which they enjoy. But if there be any show or hope of profit set before us (with what hard conditions so ever) we are commonly so moved and tickled therewith, that it may be seen apparently, we be much unsettled and almost made drunken thereby; as when we first enter upon our inheritance and commodities, whē they come in more roundly by the rising of prices, or great gain in our bargains, or any such like.

Another evil of this sort, is the deceitful looseness and light-heartedness [ K] in our affairs, which shaketh off all reverence and fear in our actions; and admitteth no suspicion, much less question, whether we walk safely in the mean while; or, as though our commodity-seeking were our heaven and happiness; and as though, because we have some liberty given us of God herein, therefore we may cast off care of better things, and pass measure in them without check or cōtrolement: so that we sensibly feel our desire abated [ A] to the Gospel and heavenly things. To this is annexed (as a familiar companion) foolish, excessive and earthly rejoicing, when we have success to our liking, and gain coming in. And from this ariseth rejoicing in our wealth (which Job durst not do, but said; That had been a denying of God) and pride of life, as also a lifting up our hearts above others, living in pleasure and wantonness, excess in diet and apparel, and nourishing our hearts as in a day of slaughter, disdaining our inferiors, repining at our betters, with a greedy and hasty seeking to go beyond our equals; and infinite others like: for even in these may God's servants be drowned.

And so on the contrary: if we thrive not, nor attain to that which we [ B] look for, what cometh from us but fretting and vexation of heart, for that we obtain not our desire, that is, the good success which we hoped for? So that before the issue cometh, we do not with contentation rest upon God, and meekly commit the success to him: no, but rather vnquietly and distrustfully carry ourselves until the trial come. Besides these, there are other kinds of offending, which a Christian man may fall into: as when he shall over-lay himself with such multitudes of worldly dealings, that there can be no place nor time given to holy exercises of prayer, or regard had of Christian walking in his civil or common actions; but all the wisdom which God hath given him to far more excellent purposes, is bestowed this way, even [ C] to be rich: then the which folly, what greater may fall into one who thinketh himself wise? For what hath he provided for himself, but care, toile and misery covered with iolitie while he liveth, and the fruit of his folly at his death; that he being turned out of all here, he is much vexed and disquieted, hardly brought to cast off this burden, and heartily to repent this his disguised estate; is hardly received into everlasting habitation after, but hath worse provided for himself, then the meanest godly person which lived under him?

I grant it is to be allowed that Solomon saith: A diligent hand maketh rich: and, The slouthful cometh to poverty. But that none may be deceived [ D] with mis-understanding his words, let him be the interpreter himself what diligence it is which he alloweth to grow rich by; even such and no other, as will give him leave to seek wisdom as gold, and to lay it up as treasure, and to labor for understanding above all things: such also, as in the midst of his diligence to become rich, he be afraid to offend: and such, as it may not be his travel that he doth most look after. Such an evil is to be seen in the world (I mean, even amongst men otherwise well to be hoped of) that they do not mark, when the sweetness of gain coming in is felt, how godly duties grow as bitter and unsavory to them, which was wont to be otherwise with them. Last of all, besides these before named, in Christian [ E] men's dealings, worse things for the getting of this worlds good, may come to pass: that is, that unlawful means may be practiced, as iniuring one of another, whiles either by deceit in bargaining or otherwise it be offered; or whiles violence be shown, oppression and rigor, and there be none against them able to resist it: more particularly, whiles men, contrary to God's commandment, do put their money to usury.

If in this sort or the like, we should be provoked in our affairs and dealings to go to work, (as it is the manner of the most to do) we should so blemish, [ F] yea deface the Christian life, whatsoever graces of God should be in us, that we lying open to our adversary but in some of these for want of a particular regard had against them, we should need no other occasions to make our lives irksome, reproachful and uncomfortable. But I have hitherto laid forth only some of the diseases that grow out of a worldly mind in men's dealings: but there is no less evil incurred of an earthly minded man, though otherwise religious, (even whiles he is free from all affairs) whereby his profits and substance are increased. For he who doth not yet see the deceiptfulnesse of richs, how they blindfold the heart that it cannot see clearly the beauty of christianity; alas, how is he led about of his fantasies (like a fool) to [ G] dream of the happiness of his outward estate? Oh, what pleasure is it to him to think of that which he hath? How is his heart made drunken with the fleshly rejoicing in his wealth and welfare? How doth it delight him to think what liberty he hath in the world by reason of his ability, to please himself in that which his heart carrieth him to, or his eye lusteth after? when yet he is so much the more miserable, because he hath nothing to restrain him from such liberty. How doth he cast in his head what he will do hereafter, and within some few years how conveniently he will have all things about him, (I speak still of a Christian: for even so may such an one be beguiled for a season; ) and before the time be expired he is taken away from all, like the [ H] fool in the Gospel, and laid in the earth?

And thus his spiders web which with much care and long time was in working, is now suddenly swept away in one moment. It were infinite to say that which might here be uttered, and to very good purpose, how many ways and how far the poor soul may be led to deceive it self; and finally to be utterly undone being altogether bereft of all heavenly furniture, through the foolish and sottish dreams of earthly felicity, which do oftentimes fasten even upon good men sometime unawares, through the corruption of the heart and the commonness of this evil which they see in the world. [ I]

All which how clearly do they prove, that riches are commaunders and masters, and men slaves and servants to whatsoever they will force them; and get such secret love and liking in their hearts, that it will be a matter of great difficulty to break their fellowship, and yet a greater vexation of the heart when it must be broken? There is such a near agreement and liking betwixt our nature and them, that we can talk with them as with a friend; and are led by them to many evil purposes and ends. So that we may possibly be brought to abuse them to the satisfying of our lusts, both in excess, licentiousness, pride and the ioynting of our adversaries; and what not (that I say not much of the deceiptfulnesse which there is small hope to make men [ K] see: that is, to become very slaves and droiles for the advancing of their childrē, neglecting for that cause whatsoever opportunities God offereth them of doing much good)? For it may be seen, that many rich men have seemed to live to no other end, then to leave great wealth to them whom (yet) they labored not to make fit to use it aright, and therefore provided to the undoing of them. And yet to comfort the hearts of their poor brethren with thē, [ A] or to apply them to any such ends, they are backward and slow, yea too pinching, spary and nigardly, as if all were too little for a few bellies. And as they hardly come from us to good uses, so are we as much pinched and vexed with fear of losing and forgoing them: that it is not in vain commanded, That we beware we be not surfeited with cares of this world, and that we make them not thorns and chokes to hurt and annoy us.

By these or any of them, or the like, as every Christian is most prone to offend: so if he shall not wisely and circumspectly prevent the same by this Christian watchfulness through the day, besides other helps before set down, avoiding all occasions and weaning his heart from all noisome love [ B] thereof, learning also contentation, and nourishing a merciful heart to the necessities of the poor, with such like remedies as shall be set down; he shall be constrained to complain of grievous distractions of his mind, disquietness, and unsettling himself hereby, besides the hurt which others shall take by him. And thus it may appear by this which hath been said of this matter, how needful it is, besides a general watchfulness in and throughout the day, to be more especially afraid of some special weaknesses which we carry about us, and to be armed against some special discouragements and hindrances by worldly goods.

I have shown some of the abusings of worldly goods, both in men's dealings [ C] and out of them: the dangers that accompany them, who knoweth not without large laying out of them, seeing they follow them, as the shadow doth the body? For though I speak not of them who are drowned in the world, whose God is their belly and their wealth: it is too apparent, how honest and good Christians have (for the most of them) no heart to hear how they should use their worldly wealth, how many dangers they are subject unto thereby, and how their love is glued to the same; but they think themselves able to guide themselves in using and disposing of their riches and commodities: therefore do they fall into no mean or common dangers. That whereas they might have liberty above [ D] others, to lead a sweet and godly life, and to draw many to the same: yet they get little knowledge, faith, experience, comfort and other grace, themselves; neither are many of them provokers of their neighbors to a religious course, to love and to good works, by word and example. And beside this, that if they sin as other men, they are sure to meet with the punishments of other men; in just reproaches and an ill name deservedly, in an evil conscience and many vexations, beside many bad dealings which they find at the hands of wicked persons, which they might have been void of: beside these, (I say) what a judgment is it, that they being borne to honor, have deprived themselves of it?

CHAP. 11. Of the remedies against this worldly lust: namely, Covetousness and excessive love of riches.

B Vt to set down somewhat more clearly and distinctly for help and redress of this sin of covetousness and worldly lust, because I have somewhat largely spoken of the same: I could wish that the remedies and reasons [ G] to redress these many and dangerous sins, (and to prevent the same, where they have not as yet broke out in many of God's people) that the remedies (I say) and reasons against them were well marked, and also the direction how to use them both, (as followeth) duly regarded. And to begin with the remedies which I will here set down, they are four, even as the reasons also are. First, he that desireth to be free from great blame and offense by the use of worldly goods, and consequently to hold fast his peace with God thereby, (as I know not what moral action is more to be desired) let him look to this as he would to the avoiding of the collicke or stone: That no man be hurt or [ H] sustain loss and danger by him; but let him thoroughly be persuaded of it indeed, that he ought to do thus: as we are straightly charged by the Apostle: See that no man oppress or defraud his brother in any matter. So that, as we will be sure that none shall wrong us, so far as we be able to resist it, (and therefore we need not be bidden to regard our selves:) so because few of us will be careful to see others with whom we deal, to enjoy their right, but will be ready rather to pluck from them; therefore is this charge given us towards others (not a little foiling to this sin of worldliness, if it be regarded.)

For then we shall be free from all the sins against our neighbor, condemned in the eighth commandment (as far as we can discern them) both [ I] in bargaining, (which are not a few) and also in other dealings with men, (which are almost innumbrable:) neither shall we desire it in our harts, to injure them, seeing the law that bindeth us is spiritual. And what a treasure were it, so to mind this charge in all our dealings with men through the day, that we might have the blessed and sweet fruit of it at night, when we are to lie down? Oh, what liberty may such have, as look faithfully to this? (In like manner, do not sorrows enough abide thē who restrain not their harts from such iniurying of men with full resolution?) Again, he who will be subject to this charge of the Apostle, and covenant holily, to use this first remedy throughout his life, namely, that none shall sustain wrong or hurt by him; shall be [ K] free from many branches of covetousness: yea, he that is armed to do no evil this way, or if he have, doth correct and redress it, shall show himself to be a man that hath struggled commendably with the world and earthly goods, and also to have gotten great victory thereby. And therefore are there few such; because few do tie themselves to such covenants. Which kind of men, if they could be free from blame in many other things, yet [ A] should they sufficiently be branded for worldly and covetous, if they be found unarmed against this.

The second remedy is: not only that we hurt them not, but also that we do them good. Which is to be understood of all with whom we have to do. Even as that Scripture teacheth, confirming this rule: namely, That we should owe nothing to any, but this, That we love them. And this reacheth (and is of us to be performed) to four sorts of men: (1) to Princes: (2) to teachers: (3) our own families: and (4) to others, our poor neighbors and brethren: to all which, we owe a several duty not to be neglected. For brevity sake to our Christian Prince we owe tribute and other duty by our goods, as [ B] we see it to be required of us both in peace and war. About which I say no more but this, that as all drawing back and unwillingness to perform duties necessarily imposed, is evil: so this is not a small blemish, when such as go for good Christians, do commonly contend and raise strife about their payments, and do not rather proportionably discharge the same with willingness. The next is, to the upholding and maintaining of the Ministry and the Gospel preached: which due, they who being able, are not ready to discharge, but draw their necks out of the collar: besides that, they show they are neither friends nor favorers of that holy ordinance of God; so they prove, and that too truly, that they reap small benefit by the [ C] preaching of the glad tidings of it. So that even the poor who are able to give nothing, are in no better case, if they be not in affection and good example with the best and forwardest, in token, that if they had ability, they would not be behind others in that duty.

The third sort to whom we owe this, To make thē partakers of our goods, are our own family, as wife, servants and children: who must have this performed by us, to have all good necessaries provided them at our hands, as food and raiment, with whatsoever else convenient for them; that they may be the better encouraged and more enabled to live christianly, and to walk in their callings diligently and cheerfully. And if we be occasions to them of neglecting their duties, by pulling from them any of their necessary [ D] helps, yea if we have not a care to see that they enjoy them; we in so doing, show our selves worse then infidels. And yet on the other side, will not the Lord allow us to fall into any other kind of ill dealing, as coveting that which is another's, or irreligious seeking to increase our own for the maintaining of our charge: but that care and travel of ours, in our particular calling, which auoideth both these; (that neither religious worshipping and serving of God be neglected of us, nor our neighbor wronged nor injured by us) that is the manner of providing for our families, which is beseeming and meet for us.

[ E] The fourth and last sort of them which ought to have a part in our goods, (so that the giving of that to them which we owe them, may help to hinder and abate covetousness in us:) this last sort, I say, are the poor, whom we shall always have among us (as our Savior saith) that we may do good to them. Therefore much more we must take it as granted, that we may in no wise hurt or wrong them, which we may not offer to any other, (though with some, all is fish that cometh into the net (as they say;) and they care not who forgo it, so that they may have it. ) We must know further, that to these we ow mercy [ F] and compassion: and that, in this manner, namely, to give them for their present need: to lend to them for their upholding in their trade: to bear with them when they have it not to pay at the due time: and to remit it to them altogether, when they cannot, and yet fain would discharge it: and to help them up again who are decayed: (Always looking to this, that the subtle and slothful be excepted. ) And for the performing of these duties, let somewhat be laid aside as God blesseth us, either quarterly as we receive it, or otherwise, as God bringeth it to our hands; not thinking the tythe of our gain and sauings in the year to be too much for them. The Apostle willeth men to be rich in good works and not nigardly; & God calls Giving a grace. [ G] And know we, that the Lord loveth this, that we do it with cheerfulness, and (where much is not) that the widows mite was highly accepted. And thus I have shown who are the persons, and in what manner our hearts should be enlarged towards them. And this briefly be said of the second remedy against a worldly and covetous heart: which being laid with the first, shall not be found a small mean to disfigure and maim such a sin: especially, when they shall both go with the other two which follow.

And these do concern our selves, as the former teach us how to deal with others. The first of them is, that they hurt us not: that is, that they be not means to draw us to much sin, which will as poison in the body, [ H] work us much evil. And this they may do, as well in those that have them, as they may in them who seek, and cannot come by them. In those who have and enjoy them, the danger is to be feared, which Solomon speaketh of: that they be not to us as they be to the most, our strong holds. The riches of a man, saith he, are his strong holds: and make him, as the Apostle saith, to be high minded. For thus he writeth to Timothy: Charge them who are rich in this world, that they be not high minded. For if they puff up our minds, and make us swell, they will draw us on to any sin: as licentiousness, idleness, vanity and boldness in evil, whiles we think we have that which will bear us out, and hold us up against any which might rise against us; until the fruits [ I] of them break forth in us more bitter then gall or wormwood. Again, they will make us worldly, profane, nigardly, discontented: for he that loveth silver, shall not be satisfied with it: and he that loveth riches, shall be without the fruit of them, Eccles. 5.9. Also they will fill us with slavish fear of losing and forgoing them: and what will insue of this bondage, but a wearisome and tedious troublesomnesse? that they will not suffer us to rest; but (as the flies of Egypt, which with no beating off, did cease to disquiet the people) with care and pensiuenesse will torment us waking, and with fearful dreams sting and wound us sleeping, yea break off our sleep altogether, when we should take and enjoy it: till, as a moth, which taketh away [ K] the beauty of a garment, they consume and eat up all the spiritual grace that was in us?

This is some part of the hurt that riches may do us, even as they do procure and bring all these with many other to the men of the world; as agreeable to Solomon's words: I have seen an evil sickness under the Sun: riches reserved to the owners thereof, to their evil. These sins therefore, with their like, [ A] and the woe that they bring, if we will wisely and carefully prevent and avoid, (as who doth not see, that great diligence must be used for the shunning of the same?) we shall help in good sort to break the neck of this covetousness: which otherwise will bear sway in us, howsoever the name of it be odious to us. Now such as have not riches in any plenty, but are poor, may have worldly minds as well as the other; and are more like to covet, to be discontented, fret, and to use unlawful shifts to come out of their wants: whereby no small hurt doth insue unto them. All which, true Christians must learn to resist and withstand, and to see what allowance God affordeth them, and not what their greedy appetite would desire. And besides [ B] other means by which they resist, let them labor in their calling diligently, both they which want, and they who have much: for that becometh us all well, so as with it we provide, that we be not hurt by the worldly goods, that is, by diverse sins which they cause, whereby we should utterly disgrace our profession. And thereby and by no better way, we shall prove that we are not covetous, while we arm our selves against all such evils as riches do cause men to commit for the excessive love that they bear to them: a great number of the which I have set down. And this of the third remedy.

The fourth and last is this: that we not only provide that we be not hurt [ C] by them, but also that we look to it carefully, that we be much bettered by them towards God's service, more then if we wanted them. For although poor and rich are commanded to consecrate themselves to God, yet they may best do it, who have most helps thereto. And who can deny, that in the wealthy estate there are many more helps hereto, then are to be found in the needy and poor, (this being granted, that both sorts fear God, with whom only I have here to deal)? For first, they have more time and freedom then these, to all exercises of religion and the worship of God, both public and private: I mean, they may ofter enjoy the preaching of the word, have recourse to reading, Christian conference in good company, [ D] meditation also and prayer: (which, how great helps they be to the keeping of a settled course in godliness, hath been before set down:) whereas the poor, besides that they shall look to themselves commendably, if they be not discouraged and made impatient by their wants; so they cannot for the most part, take the benefit of the afore-mentioned helps in any such sort as the other may.

Now if any here will object and say, (as indeed he may, if he mark the course of the most wealthy at this day, yea even of those who will seem religious:) That these benefits of God do rather draw mē away from fervency and forwardness in a godly life, then further and help them thereto: I answer, [ E] that if it be so, it is the sin of the persons who are so unthrifty vsers of God's blessings, and their gross unthankfulness to him, who do thereby provoke him to take away his bounty from them, or to give it them in his wrath and heavy displeasure. For I am sure the Lord teacheth them the contrary, namely: that where much is bestowed, there much shall be required: and that this is the end of the abundance of all good things which he giveth us, that we should serve him with joyfulness and with a good heart. Indeed, as men go to work in the world who have received great riches at [ F] God's hand, it is hard to prove, that they be most fruitful: but let such know that their account shall be the greater. Therefore, the objection being thus answered, it remaineth clear and without controversy, that men who have received greater outward benefits of God then others, may and ought to be the better for them to Godward (as from whom just cause of care and thought taking is removed) then the poorer sort, who lie open to them both.

This good therefore we must see that we do to our selves, who have received of him the commodities which many of his dear servants do want, that we hold the profession of our hope with joy from day today, that we may say it truly, that our souls are much more well liking by the abundance [ G] or necessaries of this life which we have: or else, we shall never be able to free our selves from the blemish of worldliness. But if this grace accompany the three former in us, we shall well declare that we nourish an heavenly mind, and labor against this great sin of coveting & worldliness.

But to go further: our riches should do us other good, beside that which I have spoke of. For we should make them our friends to help us into everlasting habitation: so our Savior counselleth us, saying: Make you friends of your riches: and that is, by laying them up in the Lord's hands while we be careful to bestow them on God's poor Saints. For thus, we giving them to the poor, do lend them unto the Lord, and do (as it were) put them in his [ H] hands: and so whatsoever we lay out, shall plentifully be paid us again, even an hundredth fold, in peace (which passeth understanding) in this life ; (though not always in riches again) and in the world to come, eternal life. Yea verily, such acts shall not be forgotten, but shall be witnesses and testimonies of our faith: (for why do we give but because we believe in the living God, who is a plentiful rewarder of all that seek him, and the savior of all that believe in him? ) and the works of such shall follow them. Even thus should we do ourselves good with them: and therefore we must not think all too little for our selves and those which are ours. And it will one day be wished, that we had thus done good to our selves by them, rather then to be [ I] servants, yea slaves to our children in providing greedily for them, (for it so falleth out with the most) while we dare scarcely take any part of our goods to honest and necessary uses, lest we should thereby pluck from them: therein verifying the saying of the wise: This is an evil sickness, that in all points as we came, so shall we go: and what profit have we, that we have traveled for the wind, that is, in vain and for nothing? Oh the good that many might do with their goods (I say not, to others, but even to themselves) if they were careful to bestow well but some part of that which they have!

But this is no place to bewail such cases: neither have men almost any ears to hear, or hearts to lament such neglects of duty. To conclude therefore [ K] this last remedy against covetousness and worldliness, the monster of many heads: even this good, which I have said, we might do to our selves with our riches (everyone in his several estate, who is able to give and hath no need to receive: ) which if we did carefully look to, who seeth not, how it would chase away the grossness and danger of this foul sin? And therefore much more if all these remedies be used: (1) that we do no man hurt: [ A] (2) but good, as occasion shall be offered: (3) nor hurt our selves by them, but benefit our souls; we may be bold to assure our selves that we shall disgrace covetousness in us, one of the greatest mischiefs that the Devil can work us. For if we did take heed, that no man in any dealings might charge us justly with unmercifulness or injustice; nor our own consciences: if our hand and our heart did go where we are bound to relieve and discharge duty: and if we did wisely shun the sins which by riches we are provoked unto (as needless spending, and nigardly sparing, and their affinities) and take benefit to our souls, and by more religiousness look after the life to come; we should bind this sin in bands and chains, which will otherwise [ B] break our hearts with grief, and drown both souls and bodies in utter destruction.

And the poor (whom in this argument I have little mentioned: who are not therefore free from covetousness, though they have no great store of riches) shall best testify, that they be not (as the most of their condition) tainted with this sin, if they hold fast innocence, contentation, yea thanksgiving: that is, if they hurt not others by ill seeking goods; but be content with their estate, though it be mean, and thankful to God for it, seeing they deserve not even the poorest estate. For of both, this may be said: If their conversation be in heaven, that is, governed by heavenly rules, then may they well go [ C] through their dealings on the earth. And seeing the snare is in vain set for that which hath wings : therefore, they flying and mounting with the wings of watching, meditation and prayer, over the snares which are laid for them, shall safely avoid the deceits of him who seeketh to entrap them. And this be said of the remedies against worldliness and covetousness: the reasons follow briefly, which should dissuade us from the same.

The first is: seeing we cannot enjoy them long, but either they shall be taken from us, or we from them: and yet this short time is also uncertain, as in the parable of the steward is declared, to whom it was said (even as it were unlooked for:) Come, give an account of thy stewardship, for thou mayest be [ D] no longer steward. This is the slippery estate of all things here below: as by Scripture is proved, all to be vanity ; and by experience which teacheth what alterations and changes there are everywhere, both by death and otherwise: which while it is laid to heart, and seriously thought on, doth much quail the pride of life in us: and therefore also will wean us from the love of the world, and to the contempt of it.

The second reason is: seeing the riches of this world are not our own, but borrowed, as our Savior Christ saith: If ye have not been faithful in another man's goods, who will give you that which is yours : where he likeneth them to things that a man borrows of his neighbor. Now we see, that no man [ E] maketh reckoning of that which is another bodies, as his goods & substance: if he value his estate, he counteth himself never the richer for that which he oweth, and is ever about to pay it back: and the honester man will be the more careful to restore it: but to flourish and bear it out with another man's goods, and occupy with them when they are required and called for, it is neither the part of a wise man, nor of one which loveth quietness and peace. Now then, for us to busy our selves endlessely and griply about wealth, as though it were our proper heritage, when the owner is every day [ F] calling for it, what madness is it to be counted? And yet if it were our own, it were the smaller riches; godliness is the great : and though we are occupied about many things, yet that one is necessary.

And if he that goeth to war, doth not entangle himself with the affairs of this life : ought not we much more to be free from snaring of our selves with the goods of this world, when neither they are our own, and when we are called to another manner of battle, where they are sure to get no victory who are entangled in the world? But these words [mine and thine] are so commonly in our mouths, that we give manifest proof thereby, that although we know that our goods be borrowed, yet we do not greatly remember or [ G] think upon it; and that we are tied with such love and liking to them, that we price them far above those which are our own proper goods indeed, I mean, knowledge and grace. But let this be enough to the wise, that for this very cause they should love them little: because they be but borrowed.

The third reason, which ought to persuade us to use the world soberly, that so we may not be tainted with worldliness, is this: For that if we be not faithful in this, (which is but little in respect of the great and precious treasures of salvation and happiness) we will not, neither shall be faithful in them, but shall show our selves not too mean as we bear the world in hand when we profess, that we seek eternal life by the Gospel preached: but shall [ H] prove that all our prayers, confessions of our sins, and hearings are in vain, and that we shall be never the better for them. And what a point of madness were that? And yet our Savior affirmeth it to be so, saying: He that is faithful in the least, he is also faithful in much: and he that is unjust in the least, is unjust also in much. And who doth not see it to be so? For he that will wound and trouble his conscience for a little commodity, will he not much easilier do it for a greater? and he that will ieopard his salvation for a penny, will he not much more do it for a pound? and he that will hazard it for a pound, will he not do as much for an hundred?

Neither let any object this: That some will endanger themselves by a great [ I] robbery, who will not have their hand in small pilfring. For, as that is no proof of faithfulness in the persons: so it cannot overthrow Christ's words which cannot be resisted, that is to say; If a man will make shipwreck of conscience and credit for a small benefit, he will do it much more for a greater. A great and main reason doubtless, why a man should be true and trusty, plain and simple in and about worldly things, and commit no unrighteousness, neither offer any injury to enrich himself thereby; when that shall be an utter discharging him of the favor of God, and a frustrating of all his hope of heaven and happiness. Therefore if we look for any benefit by Christ, any comfort by the Gospel, and any communion with the Saints, and in a [ K] word, if we look to reap any fruit of our holy profession; look we to it, that we be reformed in this part of our conversation; and if we desire to use well and rightly things spiritual which are the chiefest, let us not be loose, or (which is worse) unconscionable in these earthly things which are the meanest.

The fourth and last reason to persuade hereto, is this: that we shall give [ A] an account, as of other things which we have done in our life, whether they be good or bad; so especially of our getting, using and forgoing of our goods and commodities: as appeareth by the parable of the talents, delivered to be occupied, till it should be demanded how they were employed: and by that of the steward, who was called to give an account of his stewardship. The account which shall then be demanded, shall be according to the doctrine which hath been set down in the four remedies: namely, whether we [ 1] have not used them to the hurt and iniurying of others: and how long, and wherein. And secondly, whether we have done good with thē, as we in conscience [ 2] have seen our selves bound to do, and as occasion hath been offered. [ B] Thirdly, whether we have not our selves yielded to commit some noisome [ 3] and fearful sins, for and by occasion of them, which we should not otherwise have been bold to do. And lastly, whether we have been furthered [ 4] by them to everlasting life.

By this we see, we may not deal and behave our selves about these earthly commodities, as we shall think good: for we are but stewards and disposers of them, as the owner our Lord and master hath appointed. Wherein as we have failed, we shall have little cause to rejoice, considering that whatsoever we have gotten and gained, yet the worst is behind: even our account giving, which we shall not be able to yield, no not one of a thousand. And [ C] though I deny not, but there is mercy with the Lord, and plentiful redemption: yet it is, that he may be feared of us for the time to come, in occupying our goods and talents as he hath commanded: and it is also for them that tremble, when in remembering and thinking how ill they have used them, they say penitently within themselves, What have we done? But to the rest shall be tribulation and anguish, when they not wisely casting their reckoning before, shall be urged to it by the Lord, they being utterly unready for it. In this regard therefore, as in all the former, we see good cause to withstand carefully this sin of worldliness.

These are the remedies, and reasons which persuade to give a foil to this [ D] covetousness: now hear the direction in few words, how to use them both. For although we know them, yet if they do but swim in our brain, and be talked of now and then, they shall be so far off from doing us the good they may do, that we shall the rather deceive our selves with a false conceit of practicing them, when yet we remain drowned in some gross point of worldliness still. Therefore it is necessary, that we nourish and retain a mind willing to see and find out what is amiss in us this way: and then, as the sins of this kind are most dangerous and many; that therefore we force our selves from day today to stoop and submit our selves in an honest and good heart, to use these remedies, and be persuaded by these reasons, till we find [ E] ease by them, through practice of them: that is, a ready mind to use the world soberly and aright, and desirous (lest we should deceive our selves through self-love) both to learn by the public ministry, and by our private reading, as also by the help of any faithful brother, (which can show us) what blemish remaineth to annoy and hurt us. Thus using both remedies and reasons from time to time, (for this must be no work of a days or a years continuance) with fervent prayer to God both to see and cast out such excrements, we shall not need to doubt, but that we shall be blessed in our [ F] work.

And yet this I will add: (because I know that the matter which I have set down for the redress of covetousness, will savor but harshly in the taste of worldly minded Christians) that I do not in all that I have said, speak or except against any liberty that God alloweth his people, about the use of the world (for some will be ready so to gather. ) For concerning skill and wisdom in men's trades, dealings and occupyings, I am so far from counting them points or properties of covetousness, that I hold them for comely ornaments, if they be not choked and over-grown with the weeds of their corruptions. Yea I say more, that ignorance and unskillfulness (if ye except [ G] the contrary extremities: subtlety and craftiness) is one of the greatest occasions of evil dealing among men. Also I deny not but that forecasting and thrifty providence in a family, is both lawful and meet, and that no more be spent, then for necessary and comfortable use; to make provision also of things needful in the fittest time, so as it be without fraudulent dealing in fore-hand bargains; also good husbandry, wariness in their doings, sure bindings of men in their contracts and covenants; and sufficient security (for mortality sake) even betwixt the best, by writings or witness; and a taking heed of suretyship (as Solomon willeth) that one be not undone by another; diligence also in men's callings; with such other like: religion and God's word [ H] alloweth them all.

And all to this end, that the more outward dangers a man can avoid, the more free he may be to live godly. But seeing it falleth out commonly, that the wisest are the worldliest, and these fore-mentioned liberties are much abused of earthly minds, and such do too easily pass their bounds, and much nigardly nipping go under the cloak of frugality and honest sparing; therefore these fore-mentioned liberties (which being well used, are also commendable virtues) grow into ill report among the ignorant and unstaid: which otherwise are not reproachful, neither deserve any blame. And this I have spoken to meet with an objection, which might rise in the minds of some by [ I] occasion of that which went before. And if this content them not, they show themselves justly to be suspected of worse meaning, then in their objection they pretend.

As for them who say: If they had riches they might joint their enemies, and stand against them, and do many other things which now they cannot for want of them; it is not worth the answering. For God doth not give these his blessings to men to bestow them on their lusts, but to profitable and necessary uses. And where men do not make that reckoning of them, and learn not to be masters over them rather then to be servants and slaves to them; what one among a thousand is the better, but the worse for them? [ K] And therefore to a reasonable man I would say: What if we could in diet and apparel, countenance and controling of others, flourish and please our selves, also in other iolity, liberty and exercise? what were we the better? All men see, that we may want these better then the pairing of our nails, and that we may please God better without them, and that we shall not have so many things to let and hinder us, if we be free from them. We have promise [ A] of sufficiency, if we desire to live under his gouernemnt: and without that, cursed is all plenty. But here an end of this matter.

CHAP. 12. Of the third kind of general lets: whereby the believer is hindered from foing forward in a godly course.

[ B] N Ow followeth the third kind of general lets, which do much hinder a Christian from fruitful and cheerful walking through his pilgrimage, as becometh him. And to this I refer all the outward occasions, whereby Satan draweth us to evil, and by the which he stirreth up most poisoned thoughts and affections in our hearts, though the things themselves, whereby he vnsetleth us, be not evil: as, by afflictions and chastisements; by prosperity and abundance, or variety of God's blessings; by family matters at home, by our worldly (yet lawful) dealings abroad; by that [ C] which we see and hear; by change of our estate, place, acquaintance, and other our affairs; by the deep security, and bold sinning of others, who fear no judgment day; by the hard handling of those which live godly, by such as are mighty and in authority, who (yet) ought not to be terrors to to such as do well: and to be short, by other things innumerable; yea, to say the truth, we go about nothing in the world how lawful soever, no not our prayers themselves, and hearing of Sermons, which are the holiest actions of our lives, but from them all doth he take occasion to hurt and wound our souls: as I will for the better instruction of the Reader, in as few words as I can, set down and show; to rouse and stir up such as have care to do well, [ D] to become more vigilant against his sleights and snares when they shall better know them, and be mory wary in all their ways; and that they may see, that there are causes sufficient, why they should daily be settled in a godly course, when they have so many occasions on every side to hinder them.

And to touch these in order: First, how justly is this to be complained of almost universally, that for all the encouragements we have to the patient and well bearing of our afflictions; yet rare is the man, who is not made worse, and whose heart is not hardened against God by them, rather then the person more meek and humbly minded? For if they be heavy and grievous they do oft times raise bitterness and impatience: and if they continue long, [ E] they will commonly work a fear of God's wrath for some sins, although repented of, yet coming a fresh into his remembrance. The Lord hath taught us in many parts of his word, that his corrections are sent from him to all his beloved ones, as from a most loving father, and for their great good; that they may not perish with the rest of the world, but have trial of their faith and patience thereby, and so most sound joy: so far is it off, that he taketh pleasure in hard handling of us, but doth all for our good: yet how many are so wise, as to make these uses of their afflictions, as God would have [ F] them; but contrarily, are led by the devil to impatience, fretting, frowardness and most painful pensiuenesse: all which do vex them more by many degrees, then the troubles themselves. For this doth he often ring in their ears: How can it be, that he loveth you, and yet afflicteth you thus? Again, God hath taught them, that he hath many ways to deliver his; and promised, that their afflictions shall not be above their strength, and also that he will send a good end of them: which being weighed, were enough to uphold them: but Satan washeth away all such encouragements, and carrieth them headlong from resting upon God's word with peace; and yet for all this his prevailing against them, they see not themselves to be made his bondmen. [ G] And thus it may easily be seen, that the devil doth usually take occasion by the chastisements of God's children, to turn them aside from their steadfastness in a godly life: neither can it be otherwise, if they will not prepare themselves for them before they come, that their unruly passions may not break out so impatiently against God, as there is little cause why they should when he telleth them, that of very love and faithfulness he afflicteth them. This the devil had experience of in the days of Job, when he said: Lay thy hand upon him, and thou shalt see that he will curse thee to thy face : and although he was deceived in Job, yet he having had long trial of the nature of man, spake the truth in the general, as having long proved, how readily it is carried to unquietness [ H] by occasion of the cross.

He therefore who hath learned in prosperity to want and be abased, and to look for a change before it cometh, that he may not in the same be changed from a godly mind; he it is that shall be delivered in the time of affliction from manifold disturbances, yea although they be sore and great. But if our troubles be many and grievous, (as no man can warrant himself to be free from either) it is to be known, that all the privileges of Christians, and their whole armor, will be little enough for the enabling of us to stand safe and upright in them, and to keep our hearts in the peaceable and faithful serving of God. And otherwise, our froward nature being suddenly [ I] provoked by losses, injuries, heavy tidings, disappointings of our hope, or other such molestations when we looked for no such things before, will pass her bounds in a moment, and carry us into sundry vnquietnesses. And when we are unsettled in such a manner, we do easily fall into further degrees of impatience and fretting, whatsoever we thought of our strength before. And therefore our Savior said: I have given you many comfortable instructions, that in me ye may have peace when tribulation cometh. And I have not marvelled when I have often heard, that many vexations and bitter anguishes of mind have possessed the lives of some Christians by reason of their crosses: who having many commendable parts in them, have not for all that, such [ K] wisdom to provide for themselves better shelter against the time of need (God yet ministering such variety of helps to them) to the end they might not be destitute. These therefore if we enjoy not the benefit of daily, to make the heavenly life sweet and pleasant unto us in the midst of so many crosses as we meet with, and namely, hope which experience bringeth; it can no otherwise be, but that there shall arise many vnsetlings, discouragements [ A] and vnchearefull times, even unto them which have received some good fruit by the Gospel: so far off shall it be from them, to learn experience of God's help in their need, whereby they might hope for the like afterwards.

But to say somewhat of other occasions by which the devil hindereth our proceeding in a godly life: if we live under abundance and outward blessings of God, enjoying health, peace, sufficiency of all things for this life, are we then free from danger on his behalf? Nay rather, then is our peril greater, when we have so many more strong allurements and deceiveable provocations to set our delight upon the things of this world, then when we were [ B] holden under of afflictions: for he worketh upon our hearts by occasion of these commodities (which many other do want) to puff us up with pride, and high-mindedness, and so embolden us to say, (because we have much) Who is the Lord? and to forget our selves to be mortal men, when we be not in poverty, wants and sorrows, like the common sort of others: and to make our riches, peace, health and such like, our strong hold. But these are not the one half of his sly practices, by the which he maketh prosperity (as much as in him lieth) to be our bane, even as it is to men of the world: for he subtly maketh drunken our hearts with the love of our goods, and so holdeth out the love of the Christian life and the true love of God from us: for the one [ C] of these cannot stand with the other. The particular infections which from these general diseases, the devil seeketh to bring upon our souls, and all by occasion of wealth and worldly pleasure, who so weigheth but indifferently, shall easily be brought to confess, that happiness consisteth not in the things which a man possesseth : neither that the rich man is the happy man, but is most commonly the miserable, the woeful man, and he, whom the devil doth so much the more easily draw to grievous iniquities because of his prosperity; and when he hath rocked him asleep, then he secretly murdreth and woundeth to death his soul, no less palpably then Jael did the body of Sisera.

For who doubteth of this, that as prosperity it self is God's blessing, and [ D] cometh neither from the East, nor the West, much less from the devil: so yet, that all the mischief which cometh thereby, is his procuring and subtle and secret bewitching of them who have this wealth, and live in this prosperity? According to the saying of the Apostle: It is the prince of this world that blindeth men's eyes, who believe not the Gospel ; that being in darkness (whether they be poor or rich) they may not be able to see how to use their estate aright. And our Savior saith: It is the devil, who stealeth the word out of men's hearts, when they have heard it (whether they be poor or rich:) so that although it teach them both how to walk; the one in contentation, the other in lowliness and doing of good works; yet neither of them is a whit the better: [ E] and therefore the rich man, (for of him I am to speak) if he be not poor and mean in his own eyes, and fruitful in doing many duties and in bringing forth much fruit, seeing the devil so watcheth and hindereth him, can no easilier enter into the kingdom of God, then the camel through the eye of a needle.

Neither let any man object, that the devil deceiveth not a godly man thus: for except he have learned to use his prosperity aright, as in God's word he is taught; as, not to be high minded, but to be more plentiful in good [ F] works thereby, (as I have said) then otherwise he could; to love it little, seeing it is not the great riches, which Saint Paul speaketh of, but the mean and small; and except he have learned to want also, as God shall try him: if (I say) he be not thus armed, even he who is otherwise the child of God, may be hailed by the devil to dangerous evils, and to a grievous overthrow, and that by the occasion of his prosperity and welfare. And therefore it is an especial point of wisdom while God giveth us peace, health, and a safe enjoying of our outward commodities, to take heed that we rest not in them, neither make them or any other to be fleshly holds or props to lean upon: for full easily they will be cast down with very small blasts of adversity and [ G] trouble: and howsoever we went for zealous persons before, yet full faintly shall we perform our duties, being ready to be led about by the devil so many ways, by occasion of our prosperity, and yet (perhaps) most of all, when God shall send a change.

But let God's loving kindness shown to our souls, (because it is renewed upon us every day) provoke us in all estates, to be true and faithful to him: and let us not serve him for his outward benefits; although I deny not but that we may have more liberty thereby, both to do our duties to him and to our brethren, and that more plentifully then in wants and necessity. And as it behooveth us thus to use prosperity, as that we may not abuse it: so, [ H] if we have (by any occasion) been turned out of the way, let us suspect our false hearts the more afterward; to withdraw them further off from the love of the world, and in token of our repentance and pardon obtained, to revenge our selves; yea, if there because, to make restitution as Zacchaeus did.

But to proceed: Another occasion the devil taketh of quenching grace in us, by family-matters: about the which he so busieth and occupieth our heads, that right good Christians do perceive themselves sooner to take hurt thereby, then they can espy it; and see themselves unsettled thereby, before they are aware. And that is, in the variety and multitude of worldly affairs, [ I] when either they are more then with the practice of christianity we can look to; or being not so, yet they being sundry and diverse, our hearts are wholly taken up with them, and so they become unsettled and unprofitable, especially because we are wont to deal rashly, loosely and unadvisedly in the most outward things we go about. For otherwise, we taking our lawful works in hand advisedly and watchfully, and walking circumspectly in our diverse affairs, the devil cannot so easily prevail against us, whiles we are carefully taking heed to our ways, and confidently persuaded, that God alloweth us and is pleased with us in the doing of them. But (to say the truth) the most part even of good Christians, attain not to this grace in household [ K] affairs and matters about their maintenance, thereby so moderately and warily to carry themselves, as that they avoid the common hurts which the most men do sustain, that is: an unquiet mind, distracted or unsettled with some other corruption by occasion of so many dealings. In which case they make themselves (as I have said before) utterly unfit to do any good for a time: yea and so abide for a long space, if they have not the more tender consciences [ A] to call them back the sooner. For both they themselves have been wont through custom, to be hasty, forgetful and vnwatchfull in these matters; and have seen it so common a thing with others to do the same, that although they come even from prayer, or from a Sermon, yet can they hardly speak or do anything about their business and dealings, but they shall too easily show and bewray, how far they be from having their conversation in heaven, while they are occupied here on the earth; and that, it being a thing so common to be unsettled, wounded and sore shaken by earthly dealings and commodities.

And another great cause there is of this sin, and that is: a persuasion [ B] rooted in them, that no man how godly soever he be, can go about them with an heavenly mind; and that a Christian is not tied to measure and square out his earthly and domestical affairs after the rules of Scripture, but that every man is to do herein as he seeth good; & that he can do such things of his own head, without help of the word of God. Which opinion is so deeply settled in men's minds through Satan's crafty beguiling of thē, that the most even of those who be of good hope, are both at home, and about their dealings in the world, with wife, servant, neighbor or stranger, oftentimes more like brute beasts or frantic persons, then sober and religious Christians. And it may be easily gathered, that they tie all religion for the most [ C] part, to the public place: that is to say, to go to the church once in a week, to do as others do there, and to order other matters after their own discretion. So little do such consider what the Apostle hath taught: Whether we eat or drink, &c. And again: Do these things, as though ye did them not.

Now when men give this liberty to themselves, not to be directed by God in their most common dealings, and when the devil hath brought thē to this point: who seeth not, how everything which they are occupied about, is made a let and a snare to them, and becometh a block in their way, which they stumble at? A man shall not speak to his wife, but he breaketh into frowardness: one neighbor contendeth, falleth out with, and raileth at [ D] another for a matter of nothing: and one is unquiet with servants, vexed at children, yea cursing them that ever they were borne, impatient and wayward at everything which goeth against him: fretting, if any man save a penny by him, though it be by good and lawful dealing: rejoicing, if he can pull ought to himself from any: and infinite other such. And this is the life of many: yet, who is wise to see and mark this, but that the devil may lead the most (as it were) blindfolded, whither soever he will?

A wise man will therefore (I hope) better consider this, and learn to disburden himself of multitudes of worldly dealings and business, seeing they suffer not the mind to be free: and to subdue his affections, so (as I have before [ E] taught him) that he may have them ruled and under government, in one part of his life as well as in another, and about family-matters as well as those which are most weighty. Other remedies cannot be set down: but seeing this evil riseth from the heart which is stuffed with sundry corruptions, (as distrust, too great delight-taking in the world, rashness, desire of getting, fear of losing, &c.) that therefore it be carefully kept, purged from these, and that he be well armed, (as I have counseled before) and particularly with that part of the armor which is requisite against this point of Satan's [ F] deceiving him (as, righteousness, patience, & such like:) seeing he who is thus bewitched by him (as hath now been set down) highly dishonoreth God, and reproacheth his profession: but faith must banish distrust, and hope must chase away doubtfulness and fear: and he must know, that whatsoever he wanteth of them and such like graces, to suppress the said noysomenesse of the heart; so much the greater ought his travel be, till he attain unto them, and yet when he hath them, to stand fast in holding them: and if he know not his sins to be doubtfulness, distrust and fear, &c. let him take to him the sword of the spirit, even the word of God, which may clearly show them to him: more particular remedy must be sought according to any particular [ G] sin, by well observing these in general.

Furthermore, the devil taketh occasion by change of company, dwelling and acquaintance, to steal away men's hearts from goodness, as he did thus deceive Lot ; and to neglect the use of good means publicly and privately, as the manner of many is; and to change religion (as they say) with the place. And no marvel, when neither the word of God meeteth with them where they become, to awaken, instruct and admonish them; neither good neighbors to observe and provoke them to love and good works, nor to admonish them, when they have turned out of the way: but contrarily, evil talk and company is found instead of them: for such force we read to [ H] be in them, that they are able to corrupt even good manners. But although they meet not with these, yet the devil taketh occasion by the very change of place, to make them change their manners: which mightily over-weigheth with good men, that they sooner gather rust (as coldness, looseness, &c.) from other, then they shall season them with goodness: and when they live not with such as know them to have been forward Christians, it is a strong provocation to them, and a tempting of them to be like others, and to become more backward then they were before, as we may hear of many: for they shall be set upon by the wicked train, till they have found out what is in them, that if they cannot draw them to evil, they may lead them with [ I] despite and reproach.

Again, when we see how little account holiness and Christian practice of duty is in the world, either in high or low, for the most part; yea and that wise men are grown to count it mere foolishness and niceness, to make conscience to do those duties, whereunto our knowledge leadeth us; is it not (think we) a strong cord to draw us after the multitude, especially when they who boldly contemn goodness, shall yet be seen to be merry and lusty, and without fear as though they had done nothing but that which they can justify, and as if there were no fear of the judgment day at all? How mightily he prevaileth even against the godly by this occasion, the example [ K] of the Prophet doth plainly declare. For when I saw (saith he) the wicked, licentious, and to talk presumptuously, and set their mouth against heaven, &c. yea (and more then this) to utter it boldly: [How doth God know it?] and for all this, yet they prospered in the world and increased in riches: Certainly, I (said he) have cleansed my heart in vain, & washed my hands in innocence. So that the licentious course of bad men so commonly continued, and [ A] oft without plagues, as to God's servants they seem to be: and contrarily, their own life to be (as it were) a continual mourning and a sowing in tears; it is (no doubt) through Satan's malicious subtlety, a sore weakening of the courage of God's people, that they do not grow forward daily from grace to grace.

But how much more (think we) shall we be imbondaged and kept back from beautifying the Gospel daily in our conversation, if we shall be so unwise as to like of, and join our selves to the company & familiarity of such? For then must we grow to be of one mind with them: for two cannot walk together (as the Prophet speaketh) but they must be of one mind: therefore [ B] Solomon adviseth us, that we should depart from the foolish man, when we perceive not in him the lips of knowledge. q.d. if he declare his folly (that is, his wicked state) by shameful sin, and by his speech bewray that he hath no savor in good communication; but despising and scorning knowledge and instruction, and hating to be reformed. And again: He that walketh with the wise shall be wise: but a companion of fools shall be afflicted, that is, take part with them of their punishment. We read of Joseph, when he was importunately urged from day today by his whorish Mistress to adultery, that he not only consented not, nor hearkened to her to lie with her, but would not so much as be in her company. And that was a special cause, why David [ C] would not go home with Saul, when he reconciled himself kindly to him, and bad him come again, the second time: for he knew his Court was full of flatterers, liars, slanderers, and malice-bearers. But the allurements to ill company are so forceable, the persuasions so many, and Satan's sleights so subtle to deceive, even those who have some fear of God, that they prevail with too many to their cost, while the hope of pleasure, profit or preferment doth blind their eyes in such wise, as they do not only quench, yea and so grieve the spirit of God in thē, that thereby they be left destitute of the power and effectual working of it: but also are led captives by the devil into many sins, and are snared in them, as the bird in the net, that they cannot [ D] tell how to wind out.

For help against this let, let us be made as wise as we may, by the former counsel and example to shun it: but if we be once woond into it, common persuasions or ordinary prayers will do us but little good, (though even they are far enough from us, when we be brought to like of such fellowship) nay, that kind of devil is not cast out easily, but by fasting and prayer, &c. And yet this is not so to be takē of us, as though the Scripture did not give greater strength, then that these or such like temptations should overcome us. For if we enter into the Lord's sanctuary, and weigh upon what slippery places the ungodly stand, and how soon they are cut down (whē [ E] yet God's promise standeth fast for the safety of his:) even this one part of armor, well handled for our own defense, and wisely used against the adversary, doth set them at great liberty, which were so deeply plunged into danger.

But it were endless to set down all occasions whereby the simple who would do well, are hy the devil beguiled. Our outward senses he so poisoneth that we shall have no right and pure use of them if we be not well stayed, (and yet it shall belong before we can espy and see it;) that one shall not hear [ F] that which agreeth with his nature, though it be shameful and evil, but he shall be tickled and affected with it, often remembering it with liking thereof, and pleasing himself in thinking or uttering of it (be it a foolish jest, a secret nip, a filthy rime, a foolish tale, a gross lie, &c.) till it have taken such hold of him, that he cannot shake it off when he would. One shall not cast his eye aside, but it shall be as a glass-window to let sin into the heart, and cause it to be delighted with the beauty of a strange woman, and to be taken with her eye-lids: nor one shall not see any man earnestly following the world, or too seriously occupied about his profits with success therein and sweet comings in, but we are drawn and (as it were) tickled with the like; and so our [ G] minds begin to be snared and entangled, and itching to be doing where we ought not. And so we are ready to be led by occasion in other things innumerable:

• 1 We cannot see our enemy, but we have our hearts rise against him.
• 2 Nor hurt our foot never so little, but we curse.
• 3 If a thing go not forward as we would, we fret and become impatient at it.
• 4 If we be provoked never so little, we storm.
• 5 If we be told of a fault, we swell and conceive ill, Prov. 9.7.
• 6 If we be absent awhile one from another, we wax strange. [ H]
• 7 If we be merry, we wax light, &c.

What go we about, wherein we may not sensibly and easily perceive, that the devil is at hand to hurt us? so truly is it said, that he raungeth about the whole earth to bewitch, not the ungodly alone (whom he hath sure enough already) but even God's people; as may clearly be seen and felt of us, if we give him never so small advantage. This I have said of some of the lets, to stir up the Reader to observe others by them; as, coldness, deadness of spirit (a near companion to slothfulness) which causeth men to say: A Lion is in the way, when they have quenched the spirit of grace in themselves, which sometime made them willing and ready to their duties. Then, Delay [ I] and driving off good attempts, til the season and fit time be past, wherein they should either resist evil, or do good: a common evil even among the better sort of Christians, to let pass the opportunity; and under this pretence, that they cannot do the good which they would, therefore to do none at all: whereas we are taught, that a word in season is like apples of gold and pictures of silver ; so is a thing in season: and we have been taught, not to drive off from day today. To these may be added, a carelessness in observing and looking to our hearts and ways, which grow fast upon us: a yielding too readily to temptation; whereas we ought in such cases to put a knife to our throat, and wean our appetite, Pro. 23.2. A common custom and boldness in sinning: [ K] when yet we should fear all our ways, Job 9. Prophanesse: which yet ought not to be among God's servants, Heb. 12.16. Looseness of the eye, ear and tongue: though the holy Ghost hath commanded, that we should be slow to speak, James 1. and our Savior hath willed, to pluck out such an eye, Math. 5. and both teach, Prov. 15.32: That he who turneth his ear from instruction (much more if he should lend it to evil words) despiseth his [ A] own soul. Now therefore in so many assaults, by so many occasions taken against us, and that every day one or other, yea many of them by so malicious and subtle an enemy, to no less danger of ours then the losing of our souls; who escapeth, unless he be armed? What wise man will not provide carefully against these and such like annoyances? And if he know not how, yet he will count his labor best bestowed in learning: then shall he understand his way aright, and know that he walketh in safety. And thus doth Solomon describe a wise man, saying: It is the wisdom of the prudent, to understand and his way. This I have said, that the Reader may see what manifold lets there are, first in our selves through the corruption that is within us: and [ B] then without us, by the Devil raised up against us, (which is not persuaded to many, as were meet it should:) that we may see just cause to be better acquainted with the armor of Christians and other helps before mentioned, by the which only God hath appointed safe deliverance from these forementioned lets and annoyances.

He who shall be found willing to live after a Christian direction daily, shall more easily be brought to fear, and so withstand these and like occasions, that they disguise him not, making him to seem as other men, who fear not God. Wherein more specially, we must look to our selves, that we wisely avoid and prevent the occasion of these, seeing we know how we [ C] have smarted by them: and when we cannot altogether avoid them, yet to arm our selves by resolute covenant and fervent prayer against them; and when we have been overcome by any of them, we must see it, and mark our weakness, and pray more earnestly, and give not over: and God's grace shall be sufficient for us, both to quiet our minds by hope of pardon, and to weaken our sins afterwards.

And by these impediments from the constant holding out in a godly life, it may be seen, that it is no idle occupation to be a true Christian, and to continue so: and that his work is not a ceremonious tasking of himself with reading some prayers or other things, when he thinks good or be enjoined it; [ D] which yet (as little labor as it costeth men) would be neglected oft, both of minister and people, if they were not tied to it. Also we may see what need the servants of God have, to guard themselves strongly, and so to abide, as hath been shown before: and to be acquainted with Satan's crafts and policies, and by what means they be repelled and resisted. And that their temptations are sometime so forcible, that they are not subdued and overcome, but give them a fall into some open sin, (for the which cause S. Paul admonisheth, that men quench not the spirit, 1. Thes. 5.19.) yea into the same sin after repentance; but to the end they may rise again by the remedies appointed for them by the Lord himself in that behalf. And here we may see [ E] therefore, how they be tossed as the ship by the waves of the sea: sometime aloft in vain hope and confidence, that they are safe and in good estate, and yet nothing so: and at other times, cast down and plunged into the depth and bottom of fears, yea of very despairing: which was the estate of Peter, when neither he, nor any other (when he forswear his master) thought he could have been pardoned. And this is their misery, that they are ever for the most part carried (when they be not well stayed and fast settled in faith and hope) into extremities. And yet (a thing most admirable) they are never safer, [ F] thē when they are thus exercised. For as the iron that is unoccupied, doth soon wax rusty, and the stone that lieth still, is covered with moss: so they, if they be not examining and observing themselves, considering their state, watching over their hearts, fore-seeing dangers coming, and learning experience by things past, and in such like manner occupied for the time present, they wax barren and unprofitable, even the best; and in time, do break out dangerously.

And as they are in no estate safer, then when they are thus exercised: so would not they themselves be put out of that course, neither are weary of it, though they deprive themselves of many liberties thereby; but desire to hold [ G] constantly in that well fenced and safe course, (this being added, That they may have the grace which is sufficient for them. ) Furthermore, by these impediments with their like, so many and sore, the faithful may see what they are beholding to God, & how deeply they be indebted to him, that for all the rage and violence of their temptations; yea so sore, as sometime they may commit a sin of presumption, and be in some kind of despairing: yet God sendeth a calm again, and a deliverance out of their deepest sorrows and fears. For as Jacob wrestled with the Angel; and when he was hurt, would not depart til he had blessed him: even so, the servants of God have conflicts with the Lord himself: who keepeth them down with one hand and holdeth [ H] them up with the other, that so he may exercise their faith, that it may not be unoccupied. Last of all, by this doctrine of the lets of faith and godliness in the children of God that they shine not out so clearly in them, we may see, that they behave not themselves in their striving against sin and in going under their afflictions, as the wicked do: (who the more load the Lord layeth on them, the more they murmur and rebel:) but they when they have the greatest sufferings, they strive to trust in him, and in some measure do so; and are strengthened with greater power of Christ, and joyfulness: Col. 1.11. Also they, though they feel the power and rebellion of sin, as well as the other, yet they hate it with a perfect hatred, and would not be [ I] drawn with the coardes of it at all, and so look to God's mercy through Christ: But the other, would not let go their hold of sin, the taste thereof is so sweet to them: if they break off, it is against their will, and for fear of God's wrath, neither lay they hold indeed of pardon. These observations God's servants may make by this doctrine of the lets, and many other such, to their singular benefit. And what should I say more? For it were infinite almost, to say all that might be said to the like purpose.

Now it remaineth, that in few words they be put in mind, that they acquaint themselves better and better with the Christian life; and daily delight and solace themselves in it, I mean, in one part or other of it (for it hath [ K] great variety. ) For howsoever there fall out many difficulties in their lives; yet know they, that they shall be fewer and weaker, as they themselves grow more in knowledge, and stronger in faith and other grace. And although before they be brought to yield themselves to them, many dark mists are cast before their eyes, to extenuate and make small the sins which they should commit, both by hiding the punishment, and covertly objecting the [ A] mercy of God: yet let them know, that if they have once committed them, they shall be aggravated as fast on the other side, as that there is no mercy for them with God. And let it be remembered, that occasions to provoke to sinning, shall never be wanting, nor in no place, but shall be ministered, rather then not at all, even by things not evil of their own nature (as hath been said) as shall be fit for the disposition of every man, yea even in the assembly of God's people, that they may not be bold at any time to cast off fear of danger. But let them fight the good fight of faith, and lay hold of eternal life, and follow such good help as they have received and learned of God: and so doing, though they find not the comfort some time, which they desire, [ B] but fear, because of their present strivings and conflicts; yet I dare assure them (the Lord having spoken it) that they know not the happy fruit and end of that which seemeth their greatest misery: for they shall reap the fruit of righteousness in peace, when they have been exercised with their trials, and have waited a while with patience.

CHAP. 13. An example of a Covenant made by certain godly brethren, declaring what [ C] manifold lets the faithful have in this world; (fit to illustrate the former doctrine:) contained in the two next Chapters following. In this Chapter: Of the first part of it, namely, a Complaint.

A ND because I have shown what impediments our unstaid affections and worldly lusts are, from a constant course in a godly life, and what remedies are to be used against the same: I will add an example of the practice of diverse well minded Christians, wherein the weaker sort may see this more clearly: seeing examples help [ D] much to such as they are, to make better use of rules to direct them.

In the year 1588, there met in a Christian man's house certain well minded persons, which dwelt in one town together, with whom also the Preacher of the place did meet at the same time. Their meeting was for the continuance of love, and for the edifying one of another, after some bodily repast & refreshing. And yet know, that they were no Brownists: for they were diligent and ordinary frequenters of public assemblies with the people of God. Neither were their meetings Conuenticles, for the disturbing of the state of the Church and peace thereof; as many imagine that there can be [ E] no private fellowship among Christians, but it is to such ends: the contrary may be seen by their conference. These with one consent, fell into communication how the case stood betwixt God and themselves.

Some accusing and complaining of themselves, that they had not used their long continued peace and liberty of the Gospel to the end for which God did send both: but that they had been dim lights. The rest consenting, and by occasion offered among them all (well nigh twenty persons) sundry reasons and proofs were set down, to make their complaints more [ F] weighty; and also what evil fruit they did see to proceed from such a dead and unprofitable course of living: and yet the persons spoken of, did as far exceed the common sort of them that profess the Gospel, as the common professors do exceed them in religion, which know not the Gospel.

When they had proceeded thus far, it was demanded, whether there were no way to come out of this wearisome and unprofitable life, not beseeming such as embraced the Gospel. If there were any: what might be the fittest and best remedies to come out of such bondage (for they counted it no better:) and betwixt them they agreed upon certain, with such good liking, after they heard and conceived them, that it might apparently [ G] be seen, that their heavy hearts were much eased, when they did but see a way to be delivered from that yoke of bondage; whiles their plentiful tears were turned into cheerful countenance. The conclusion was this, they did covenant faithfully and seriously, to set upon these remedies forthwith and speedily; thinking that such a weighty matter had need of no delay: and thereupon, desired the Preacher to set down the sum of their conference and communication together, for the better putting of them in remembrance of it to practice it; as also that they might see what the sum of their conference was: which, seeing they agreed unto, they called a Covenant. [ H]

Now it may be, ye look to hear what fruit there came of this: surely even this meeting was a great whetting them on to enjoy the public ministry more cheerfully and fruitfully afterwards: and this mean with others, both public and private, did knit them in that love, the bond whereof could not be broken, either on their part which now sleep in the Lord, whiles they here lived; nor in them which yet remain, by any adversary power unto this day. And this I set down to this end, as well that godly conference may be had in more account among Christians; as principally, to show what hindrances there are from a faithful proceeding in a sound and godly course, and how necessary it is, that all good remedies should be used [ I] to continue the same: this was the chief end why I did mention it. And the sum of this covenant I have here set down in the words following:

CHAP. 14. Of the second part of the Covenant, namely: The remedies against the complaint mentioned in the former Chapter.

N OW forasmuch as in the weighing of the truth of these things, we could not but be grieved heartily: (as who can behold so great depth of corruption and the fruit of the same, so many ways with deadly vncomfortablenesse threatening his confusion, but must needs seek and use all possible means, speedily to pull himself out again?) we therefore immediately after the due consideration of our woeful condition, turned our selves to bethink us, what remedies we might apply to this fall, if thereby we might [ C] possibly recover our selves again: and also make them helps for hereafter, that we may as well continue in a fruitful and cheareful course unto the end of our lives; as at all, to return into the right way again. First therefore, we thought thus, and took order as followeth: that such of us, as did find our falls to be so great, and our offenses so dangerous, that either for our too too great delight in them, or long lying therein, we could not by our usual prayers and humiliation, or by help of any ordinary and daily practices of repentance, by hearing the word and preparing our selves for the Lord's supper; come to peace of conscience, and obtain confidence and godly boldness with the Lord: such (I say) should humble our selves before the Lord with [ D] fasting and prayer, without which means such devils are hardly cast out. Especially, because we had let go the hold of our faith, and had suffered the same to fail in us; (which when it cometh to pass, what can there be in our life but mere vnsauourinesse; to speak of the best?) our fasting tended to this, that we might more forcibly pray for the recovery of our faith, and clear beholding of God's loving kindness restored to us again. That in such manner we being abased in his presence (as there is just cause that such should be) and believing again his old accustomed mercy, we might in some good measure be purged from our former vnsauourinesse, yea noisome uncleanness: and so made fit to renew our covenant with the Lord again, concerning [ E] more holy walking with him. And if we should find, that our hearts might be brought to unfeigned displeasure with our selves for our former defaults, without fasting: then we determined to turn unto the Lord with all our hearts in sincerity, so as we might obtain comfort and release at his hands, as if fasting had been adjoined thereunto.

After this, our covenant was to know our hearts better: how evil they are: what falsehood, fickleness, lightness and such like naughtiness, and variety of corrupt affections we carry about us; that thereby we may be enforced [ F] to take more pain to weaken them daily. For we saw, that if we be not diligent to search them out, as by occasion we shall be moved to do, we shall both walk in continual unsettledness, and in an uncomfortable estate, because we can go about nothing, but someone of these or other shall be espied to carry us some way amiss in the same. And thus we purposed to note and find them out in us, by a diligent view of and taking heed unto our ways, that so we may be in daily combat with them. A worthy work therefore and commendable we saw it, to take knowledge of them, and not to be content to be blind in the beholding of them (because we are neither easily brought to confess and see them; and yet that he which hideth them shall [ G] not prosper): that so we may behold more filth and venom in them, then we would have thought could have been in us. And we agreed, that if we should be unwilling to discover this pack, that even this willingness to hide them, is one of the most dangerous evils among the rest.

Now further, because the knowledge of our hearts, (if we stay there) I mean, of the manifold evil lusts of them, doth make us the more heady and greedy to fulfill them, when we know them by the law of God to be condemned in us: we have further faithfully determined to watch over them with all diligence, that neither any of those which have already been mentioned, neither any other (as far as we may know them) may lurk or have [ H] their abode within us with our liking, but that we may purge them out: and not those only which are apparently gross, but even such as are more secret, being not yet come near their ripeness: and therefore wheresoever we become, or in whatsoever we have to do, not to neglect this part of Christian duty; but especially there and then, where and when we suspect or have cause to fear more danger thereby: as in vehement and strong temptations, and grievous and long continuing afflictions, there to stand the more upon our watch, &c. So that whether we be in company or alone, in dealings abroad or matters at home, by one occasion or by other, yet still to have this purpose fixed in us, that as far as our frail memory will suffer us to remember [ I] it, we may go forward in the watching and observing of them. Which must the rather be done; because, as the heart is the fountain of life, and frō thence we have it, That we live; so from thence we must fetch the beginning of well living: from an evil and unclean heart, cometh no part of good life, no more then good fruit from an evil tree. But all the abomination of the life, even the most odious and vile, (as adultery, murder, idolatry, heresy, &c.) they have their beginning there, they are conceived and nourished there, they have their proceeding from thence; and God is long and grievously dishonored there for the most part, before man by the fruit of it can be or is offended. [ K]

So that as by the Romans law, it was straitly enacted: that their springs should be carefully preserved from all filth which might attaint and poison them, that their rivers and water conduits might be sweet and wholesome: so it must necessarily be, that the heart of man being once renewed and made clean, it should be kept and continued so; that being a good treasury, good things may be brought out of it continually of all sorts, as occasion shall require. [ A] For here we take it as granted, that all which shall have their part in this covenant, or have already desired to have, must be renewed in their minds, and have their hearts purged and made clean by faith in the Son of God; whereby their sins may be defaced and all their old conversation pardoned, their souls through the same with most comfortable and sound peace enlightened; and so their hearts purified, both to will and also to live well and godly. Of the which making clean and purging the heart, as this is no fit place to speak: so they must have learned it and have attained to it who are here mentioned, that is, such as have covenanted unfeignedly to watch and observe the same. Therefore (to return) seeing the heart is a deep dungeon [ B] and pit, full of all unclean thoughts, and yet deceiving men; so that they shall think far otherwise, and suspect no such thing (as 1. King. 15.8.) seeing in all their actions someone or other portion of it is ready to corrupt and stain even the best of them, so that not the holiest parts of God's worship can purely and holily be fulfilled without the careful holding in of it: it is worthily and for just cause, made one part of this wholesome remedy of the well ordering of our lives. So that, if any be given to seek the liberty which God hath not allowed him, to let loose his heart after any folly and vanity, and counteth it too great streightnesse and precise curiousnesse to keep a dominion and a superiority over it, so as he might thereby bring it into subjection; he is justly [ C] to be pitied, if he cannot be otherwise persuaded: but if he think that way to build up a godly life, until the Lord call back his word (which now standeth for a perfect direction of well living) he shall never attain to that which he seeketh.

Now this watching over the heart, that it may be with the more fruit, must have accompanying it a suspicious and jealous fear, lest at any time it break forth into such delights as are worldly, carnal, &c. Of the which fear, for the great good that it doth those who are led by it, the wise man saith: Blessed is the man that feareth always, that is, his evil heart in one point or other, and therefore taketh the more pain about it. This being so [ D] far to be understood and practiced, as our weakness will give leave, (i. so as we do not willingly nourish idleness and unprofitable liberty and looseness in us) we are to take view of the fruit which it bringeth us; and to measure by days, by weeks, and so forward, what ease to our consciences, what cheerfulness to our souls, and what better fruit in walking in our callings more then we were wont, is reaped of us and enjoyed. And when we shall see that there is no comparison betwixt the one and other: that is, betwixt a wandering heart, and betwixt a circumspect care, we may more fully be resolved to hold out in this course still: because although much foolish and fleshly licentiousness is forgone, (which is naturally most desired) [ E] yet it frameth and maketh us fit for the Lord, & weaneth us more and more from the world, and is a mean by which with great ease and readiness we go on in our Christian course. For this is that which we hope for hereby. And there shall be no doubt, but when the meditations of our hearts shall please the Lord, that the words of our mouths, and the practice of our lives shall also be acceptable in his sight. To conclude this point: it is again to be remembered, that we wean our heart from earthly delights: which oftentimes tickling it with a pleasant sweetness, do steal it away from heavenly [ F] things, and hold it here below: and so by little and little bring it to find a contentation here, and breed a wearisomeness in that godly life. And further, that we be very wary that our hearts be not stolen from a liking of good ways, neither brought out of frame by loathing our duties, and so deprived of their peace: especially, that we be not hurt nor wounded that way, where there is greatest cause of fear and danger: nor brought into subjection to those sins, to the which by nature we be most inclined: as to the love of the world, uncleanness, breaking off of brotherly affection, &c. And here, if at any time we should be overtaken, (which is not to be doubted of, no not of the most circumspect and best advised) we resolutely purposed not to sleep [ G] nor slumber in our sin, neither promise to our selves forgiveness too easily: but first to awake our selves, to be amazed that we should let go the strength and hold which once we had; to rebuke and check our selves sharply, till shame and sorrow for so offending, may humble us: and then we may be bold to assure our souls, having an advocate with the father, Jesus Christ the righteous, that we are received of him again.

And to the end, that in this work we may more happily go forward, and this watch be the better kept: our purpose was to avoid carefully all outward hindrances, and to avoid occasions of quenching God's spirit in us, as we shall have wisdom to see them: as, too far entering into dealings or [ H] talk about the world, to call our selves back from all excess that way: also unprofitable and dangerous company and acquaintance, any unnecessary and idle talk: and whatsoever else like unto these. And contrarily, to be careful to continue with diligence and delight, not only the exercise and use of such holy means of meditation and prayer, as well by our selves as with others also, reading, hearing and conference, &c. but also with minds to reap fruit by the same: which is not always intended, nor sought for so oft as the things themselves are used. As for example: seeing the readiest and best way to nourish and continue this holy desire, and careful watching over our hearts, is increase of knowledge, by the help of hearing and reading [ I] (for zealous and holy affections are like a flame of fire, which without the adding and putting to of wood, as new matter, will soon be quenched and extinguished; so will our looking to our hearts, and observing of them, be loosely and lightly continued:) it is our purpose to stir up our selves with more earnestness hereunto, because we know that we shall otherwise frustrate and make vain our whole covenant.

That is to say, as followeth: We do acknowledge, that our negligence and vnreuerence in these, have so greatly deprived us of fruit in understanding and judgment, as well as other ways, that before our hearing we trust we shall prepare our harts by casting off that which would hinder us: namely, rebellious [ K] gainsaying the truth, security, hardness, worldly affections, &c. that with meekness and teachablenesse, we will bring honest and good hearts to the hearing of the word; & in the action it self, be attentive, and marking that which shall be taught, so as it may work in us, and raise up answerable affections to that which we shall hear; as joy by comfortable doctrine, fear by that which moveth fear, &c. & after we have heard, we will beware that it perish [ A] not in us through our own default or negligence, in minding other matters more then that which we have heard (whereby we should bury it in forgetfulness:) but carefully seek opportunity to muze upon it by our selves; or commune of it with others, as our small ability will suffer us; or both. And when we shall have learned to put in ure this part of the remedy, we intend to mark how this with the former doth bring our minds better in frame: that we may both take encouragement (in beholding any fruit) to continue it; and in seeing the contrary, to mark where the fault lieth, that it may be removed.

And to sharpen our desire to hear and read the more willingly, seeing [ B] there is much untowardness in our nature to such exercises, and we have strong temptations to persuade us that it is as needless, as we feel it irksome: we have seen it necessary for us to stir up our dullness, not only by the commandment of God, that we should search the Scriptures, (and so, read thē) & that we should give ear daily to the Apostles doctrine, (and therefore hear the same in season and out of season, that by both, the word of God may dwell plentifully in us;) but also to have in fresh memory the power of the Scriptures: which, besides that they are able to save our souls, so they can fill us with goodness and comfort every way, as we shall have need, and have done so often in times past unto us. For many times we have been [ C] brought so low in feeling of any present comfort; to such a barrenness & emptiness of all good instructions; sometime (which was worst of all) to such an vnsauourinesse in the good things of God's word, and so unapt and untoward to them; that we thought in our weakness it would never be otherwise with us: yet when we have come again to the ministry of the word, the Lord hath scattered our darkness, raised us out of our deceiveable dumps and drowsiness, and shown us joy and comfort again: so that we have been taught thereby, that this is the fountain which refresheth us in our insatiable thirsts, and cooleth the heat of our sin; and finally, giveth greater grace, then Satan for all his subtleties and tyranny.

[ D] And further, because experience hath taught us that we easily lose that in the world amongst the manifold incombrances, discouragements and dealings thereof, which we learned of the Lord by any good means; we have faithfully covenanted for the better keeping of our hearts watchful, and safe frō evil, once in the day (if it be possible) to set apart a time from all other law full and necessary duties, for meditation and private prayer, to the seasoning of our hearts with grace, and to the stablishing of them against all temptations, afflictions and other hindrances. Not, to free our selves hereby from other times of communing with the Lord, as occasions shall be offered, & necessity shall require: but because our untoward harts would otherwise draw us [ E] altogether to break off this duty, if we should not determine of some special time; therefore one quarter of an hour, or as everyone shall find himself able, we have seen meet to appoint hereunto, if we can have good opportunity; that is to say, if God give us minds fitly disposed thereto, and minister profitable and plentiful matter accordingly: or if we fail in both, so much the more to take occasion by our present wants and infirmity, to repair unto God.

And because the morning when we arise, is both meetest to be employed [ F] that way, as wherein our minds are best able to think upon heavenly matters, when we have not yet been about our worldly affairs; and for the most people, the best time that may be spared: therefore we have purposed to allot the first part of the day thereunto, with this proviso, that if through necessary occasions we should be hindered from it, we may yet carefully perform it on some other part of the day. And although at the first we shall see some untoward beginnings herein, by which, discouragement from the continuance hereof might arise, yet we resolved with our selves, that it is some profiting to begin, though in weakness: and there is hope that good proceedings, and great, shall come even of small beginnings, being faithfully entered [ G] into. And if by these means we should not become better seasoned in our harts, it is little to be hoped for, that other means should do us the good that we have need of. But when the day is thus begun, that wisdom communeth with us in the morning, and awaketh us with heavenly salutations, we are for the most part kept more sober, and continent from all out-straying the whole day following: for when good things, either concerning the life to come and the glory of it, or the vanity and change of this present life, are deeply digested and thoroughly thought upon, it is no small occasion to make us more stranger-like to this present world, and to carry about us greater freedom over our secret corruptions. [ H]

And because it is hard, especially for private persons to have always matter in a readiness, which is profitable to meditate upon: (for he that shall be furnished herewithal, must be one which hath a daily observation of his life, without the which grace, even the learneder sort shall be to seek:) therefore some points were set down for those which are least able to help themselves; that by some few of those which are very fit & available, they may set themselves on work, and by them learn to find out others like unto them, which do most nearly tend to the well ordering of the life. By which means appointed and found out for their help and furtherance, if yet unfitness of mind & an untoward heart shall hold them back, being troubled with cares [ I] of the world, or deceived with dreams of vain pleasures (which make the meditation of heavenly matters loathsome:) they are to know, that they can have no better occasion offered them to the performing of this duty, then for them to complain of, and seek redress even against this evil and earthly heart, of which they presently complain: and as they can bring that under, so to proceed in musing of, and praying for such grace as they shall see most needful.

Lastly, we concluded to observe, what fruit we reap by these remedies: what release of our strong and usual maladies and diseases: what weakening of any such lusts, as sometimes had strongly prevailed against us: Also [ K] what liking we find of this manner of dealing with our selves; or contrarily, whether we feel any watchfulness over our hearts throughout the day, since we entered into this covenant: and whether any bettering of our ways by the same: whether in company we have been more wary of taking or doing good according to the occasion offered: in our dealings, more careful not to be found offensive. And weekly, and by days, to mark it, and to communicate [ A] our estate with some faithful brother, with whom we may freely and faithfully open and impart our whole course: what means, and how far forth we use them: what we see cause to complain of: and what is more required of us, then that which we do: that thus we may be set forward, counseled and confirmed; and seeing what course we ought to take for the bringing of this to pass, we may be stablished in a Christian life. For it doth not a little help to have this communion with some. Also, that we our selves should be helpers of others, where either any do require the same duty of us, or through bashfulness dare not be bold, or through simplicity cannot do it: yet we seeing that they stand in need of such counsel [ B] and direction, should through love show them what we can, and what we have learned in this behalf. And here we purposed for the hope of the great fruit of this communion, to avoid strangeness: which as it breaketh off all profit betwixt us, so it giveth fear of some secret conceiptednesse and that much love is wanting. This direction, if it be read over (as we shall see cause and may do it cōueniently) with a mind desirous as well to see what is amiss in us, as also in faithfulness to use these remedies: we may be bold (the Lord working by means) to assure our selves, that we shall not labor herein in vain. And when we have attained hereto, we determined not to rest in that, but to be directed still by such rules as God's word doth minister to us.

[ C] Now having set down remedies, by which we may raise up our selves out of any declinings from a godly life, we added some reasons to persuade us thereto, for as much as we may be sure that hindrances and discouragements enough shall meet with us to withhold us. First this: that by such a course and seeking to walk with God, as the former remedies do direct us unto, we are brought to a most sweet and holy communion with the Lord: in comparison whereof, nothing is to be desired. For it is an honor and prerogative which the world neither knoweth, neither can attain unto, To get principality over him, who is the prince of the world, that is, the devil; and to obtain grace against our own evil hearts in well ruling them: which is a [ D] greater honor, then to subdue kingdoms. Also that hereby we have liberty, with godly boldness to come before the Lord in our complaints and prayers; being assured, that whatsoever we shall ask of him according to his will, it shall be granted us: and that our peace and comfort hereby is so great, that none who hath but even tasted of it, would change his estate for any other: and that the conscience of such men is not beaten and disquieted with hellish and fearful torments. In this case a man need not fear malicious accusations, because he hath been circumspect in looking to his ways: and therefore (deservedly) evil speeches can take no hold of him; seeing he that is careful to please God, cannot justly incur the rebukes of men. As for evil [ E] tidings, he is free from the fear of them, because he hath armed himself to look for the hardest. And they who like not this state, (which all things considered, shall be found to be the richest part and best portion) they must feed themselves with folly, and take their fill in vanity, till their misery overtake them in the mid way, and destruction meet with them when they little think upon it.

Moreover, howsoever this endeavoring after a godly life, hath ever of the world been little regarded; yet the happiest and men of greatest commendation [ F] for godliness, have always preferred it, and made it as the flower of their garland, and the crown of their rejoicing: we have a cloud of witnesses, and not all in one age, who have walked with God, even from Enoch and thereabout to this day, who testified this daily looking to their lives, to be the best thing of all. Now if by these and such like persuasions we be brought to like of it, we faithfully covenanted with our selves to use these remedies which have been set down for continuance, and to make our beginnings sound and substantial; so as they may be able to bear and uphold the weight of all that shall press them down. For although our temptations be strong and many, yet may none of them prevail thus far, as to make us [ G] break off this our happy covenant: for if we be not strongly armed against this, we shall easily find that hindrances enough will arise, which will quickly weaken the power of our best purposes, and frustrate all that we have taken in hand. Here will inward lets come in our way; and those, of many sorts: as, to think it more then needeth to live thus: also that many who are godly, do not thus: the inordinate love of some special sin may withhold us: and much dullness, unprofitableness and rebellion, may make us utterly unable to hold forth this course. Many outward discouragements also and hindrances will be ready here to stand in our way; as household troubles, and disquietness by them, disorder in servants and children, untowardness and ill [ H] success in business, want of blessing sometimes where it was hoped for, losses, &c. also much toiling & occupying our selves about these things below, with neglect of our heavenly and Christian calling. These are some of a great number, and the commonest whereby holy duties do most easily grow out of place and use with us. Let this rule therefore (said we) be well regarded of us, and that which followeth shall be the easier: for many loathsome wearinesses will in short time arise, which (if it be possible) will break us off from this enterprise.

After this, we said: that if we with diligence continue it, we must beware we make not a common thing of it; so as, though we use it, yet no fruit nor [ I] blessing return to us by it. The which as it falleth out most usually in the doing of good things, so in this the best of others, it is most to be feared. In the first setting upon many duties some cheerfulness may be seen in us, and some time and travel bestowed: but alas, within a very short time, we grow full of them: they become irksome and tedious to us; and though we do not utterly break them off, yet we may perceive, that without any great sweetness and delight we go about them. The reason hereof is, that our fleshly hearts can like of no good thing long. If therefore either of these two ways, we deprive our selves of the benefit of growing forward by these forenamed remedies: that is, by the negligent using of them, or the leaving off of them; [ K] yet the fault must be quickly espied, and not long lain in: for that is more dangerous, then can easily be believed.

To the better attaining hereof, we may understand, that we may grow to a commonness in a good thing two ways: either when we be in prosperity; in which estate, it will be very hard to see our great need to use fervency and zeal in holy duties and services of God, when we see variety of earthly delights [ A] set before us to enjoy; and we without controulement of any person, may take our fill of them. Therefore if in this estate, we perceive any loathsomeness of well doing to grow upon us, we must charge our selves with fickleness, inconstancy, falsehood against God, secret dissembling, unfaithfulness, &c. If we should be content thus to fall from the Lord; and if we be not ready without contradiction to stir up our selves to a fruitful and cheerful use of Christian means again; yea, if we be the worse for God's benefits: we must look that he will take them from us, and cause us to yield him other manner of fruits by the want of them. Also we must here call to mind, whiles with delight we served the Lord, what comfort and godly [ B] boldness with him we found: which now, if we begin to decline from him, we can enjoy no more, but may look for some such recompense as shall be meet for reuolters: yea and we must tell this (we said) to our own hearts without flattery, that if we wax weary of the Lord at our pleasure, it is to be feared, and that justly, that he will shake us off in our fear and necessity, & we shall not dare to set upon this Christian care again, if once we be glutted with it; and though we do, yet shall we not find it easy for us to go forward, although we set upon it again, but that one time or other we shall be like to be driven back: which judgment is fearful above many, and next unto despair. We must think that the Lord dealeth tenderly with us, if we may [ C] have liberty to glorify him by manifold encouragements, in outward blessings: whereas many have thought it a singular privilege and great kindness of his towards them, that they may do it in imprisonment, in bonds, in poverty, in reproach, &c. And generally, we ought to think, that if we thus use his benefits, that we grow more undutiful towards him then many which want them, it is time for him (as hath been said) to take them from us, and to bestow them upon such as will yield and render unto him better fruit of them. And if this should be any occasion of licentiousness to us, that many, yea, the most of such as have a great portion in earthly commodities, do delight in them, and take them not to be given them of God to the [ D] end that they should live more holily, or be the fruitfuller in Christian duties by them: we must answer to our selves thus again, that we never were taught it of God, to follow examples, no not of the best men, contrary to express rules of Scripture; much less, the evil examples of the multitude, and common sort of such as reject all Scripture.

Now though we fall not this way by means of our prosperity, (for that were very gross) yet if we should more covertly deceive our selves by thinking thus, that we have sufficiently profited by this direction now, and therefore may cease; and neglecting to see our wants, dangers, infirmities and discouragements which are in our way (as in time past) and so cast off this travel: [ E] against these deceiuings of our hearts, we must resolutely be persuaded of the manifold perils outward and inward, which are in our lives; which full soon (if we grow cold and remiss in a godly life) do begin to take hold of us: & therefore to keep our selves well whiles we be well. And thus we must use our selves, as hath now been set down, that we may not use the practices of godliness after a common manner. But many, whiles the Lord reacheth forth encouragements to them, and filleth their lives with outward blessings, do accustom themselves to some commendable course: who when [ F] God changeth their prosperous estate, do immediately change with it; that is to say, whiles dangers and great afflictions take hold of their lives, they are so distressed and grieved for them, that they grow froward, impatient and disquieted thereby, and are utterly unfit to continue such godly means as before they used, for the growing forward in a godly life. Hereby is great danger to be feared: therefore if possibly by any of God's chastisements we should fall thus far; yet we must confess such slips with grief, and with shame and astonishment behold our falls, and settle no peace in our hearts, till we have returned and recovered our strength again, and so return to our first estate again: which also most certainly we shall, if with [ G] the servants of God in all ages (as the Israelites, 1. Sam. 7.4. Hester and Mardocheus, Hester. 4. Jehoshaphat, 2. King. 20. and others) we confess our sins with melting and broken hearts, yea our particular sins of murmuring, impatience, fretting and such like; that so we may be received of our heavenly father for his Christ's sake, to mercy and forgiveness.

CHAP. 1. Of the sum of this Treatise: the reasons why it is set out: the order of it: and of the diverse kinds of privileges.

T He next thing which cometh in place to be spoken of, is concerning the privileges and liberties, which God hath bequeathed unto and freely bestowed upon his people and beloved servants. I do not mean any of his benefits which he suffereth the ungodly to enjoy, (which yet are far more sweet and savory to his children than to them) but I mean those which are peculiar to the faithful, whereof the other have no part nor portion. The which, although all the faithful enjoy not, and therefore feel not so great contentation in [ D] their lives as they might do, yet they have free grant and liberty of the Lord so to do, if they knew the will of God in that behalf; or if knowing it, they be not holden back through unbelief, as being strongly persuaded that they do not belong unto them. I know that of those many and great blessings which the children of God partake, some are peculiar and proper to some in respect of their callings, offices and places, which are not common to all: but I intend to make mention only of those, which one may possess (although not in a like measure) as well as another.

And this I do for sundry and diverse causes: partly, that the godly may see their riches in some sort as well as other men know theirs; and knowing them, [ E] may enjoy them to their great contentation, which few of them do as they might: and that if by any occasion they should be, either by the baits of this world, by their own forgetfulness, faint-heartedness, distrust or other weakness of their own, or by Satan's malice, put out of the possession of them, or any of them; yet by considering and remembering these or some of them, they might be able to return home again from whence they straied, and that more easily and willingly than many do, or think it possible for them to do by any means; especially when they shall see that wheresoever they cast [ F] their delight, yet they shall be driven with weariness to say, that they find nowhere so good liking and safety, as at home, I mean in God's house, that is, under his nurture and government.

Another cause why I set down these privileges of God's servants, is, that the wicked which wander from God, and are not in his favor, may see, what they go without, and what great good things they deprive themselves of, by their sins. By forgoing of the which, (to say nothing of the deceiveable and miserable estate wherein they live) if they should but weigh and consider what they lose and forgo, which others enjoy, and they likewise might, [ G] it would deeply vex their hearts as oft as they should think of it: even as in hell the reprobate shall find this not the least part of their torment, to see others in so happy condition, which they are utterly cut off from all hope of attaining to.

Lastly, that I may hereby (if possibly) help to bring the Christian life into some better credit & account, both with the one and with the other: which to my no less grief than admiration, I see to lie as dead wares little asked after, in the world. For many, even of the godly, do not esteem of the Christian life, and of the wisdom which should govern us, as they ought to do, that is to say, as of a treasure more to be desired than any earthly thing, be it [ H] honor, wealth, pleasure, and that at all times. And as for the ungodly they have no liking of it, but the most of them scorn, deface, abhor, and dissuade from it, counting it precisme and puritanisme, truly and conscionably to go about to practice it, and throughout their lives to set themselves to bring forth the fruits of it, when yet there is no happiness in any other estate; for into it alone, (as hath been said) do all the heavenly and excellent privileges fall.

If any, on whom this rebuke doth justly take hold, shall contrarily answer, that they do honor the Christian life and delight in it, although they do mislike indeed (they say) that men should be to precise in urging others to duty, [ I] and in framing themselves to a certain kind of excellency and singularity above others: I say, let such clear themselves from fault by this, that they acknowledge that God hath bequeathed to his dear children better things than the world hath; and therefore that such as believe this, and have a part in it, cannot content themselves to honor God so slightly as they do which have them not, but acknowledge that they owe much more than they can perform, when they have done all that they can: also let them endeavor to have in common these privileges with the rest of God's servants, and let them thus prove, that they delight in godliness indeed: so shall they cease from their speeches, and agree with us, and have good warrant of their safety and [ K] welfare; and otherwise, I mean until they do so, they shall but bite at them who are in better case than themselves. This shall suffice in general, to have spoken of the privileges of the faithful, and of the reasons why I make this Treatise of them.

Now particularly I will set down some of the chief (for who can mention all?) of the which though some have been made mention of by occasion [ A] in other places of this book: yet seeing they have not been handled of purpose, and that every Reader cannot gather them together, nor know them to be so, nor have them before him in view at once, except they be spoken of to this end, to show the beauty and price of them; therefore they being so necessary to be known and inioied, I count it no lost labor to do it. And for more ease and less tediousness in reading of them, because they are many, I will bring them all to these two heads.

The first kind of our privileges and perogatives, which true Christians have allowed and allotted to them of God, are such as be inioied in this present [ B] world, wherein they have many things to encourage them to a cheerful honoring of God. The second sort, is of those liberties and peculiar blessings, which God hath in store for them in the life to come: which with the former being daily weighed and duly considered, do in marvelous manner set before them and commend to them the singular love of God, and make them see themselves so beholding to him, that they are set forward with exceeding cheerfulness in their Christian course and warfare.

[ C] CHAP. 2. Of the first privilege: That the believers may know in this world, that they have eternal life.

O F the first sort, this is one (which the rich men of the world, who want it, cannot purchase with all their substance:) I mean, that they may know and be persuaded that they are beloved of God, and that their names are written in heaven, and therefore although they be strangers here for a while, yet that they shall undoubtedly be saved; whiles in the mean season, [ D] others who are far from it, do please themselves with laughing at their folly, saucinesse and madness (as they count it) for that they fancy such things to themselves. Whereby they declare (in thinking there are no such to whom this is revealed) what a privilege it is, to know so much of God's will and mind, to be partakers of so great a treasure, as the mighty ones do confess is utterly hidden from them. Now for proof of it, that God alloweth them to know it, what is more manifest than this which is written by Saint John? Behold, what love the father hath given to us, that we should be called the sons of God. And again: As many as received him, to them he gave prerogative to be the sons of God, even to them that believe in his name. Also: These [ E] things have I written unto you that believe in the name of the son of God, that ye may know, that ye have eternal life, &c. But this matter having been largely handled in the first chapter, may with fewer proofs satisfy such as desire to hear more of it.

Therefore as this is not to be doubted of, that true Christians know themselves, or may by some evidences, (even the weakest) to be beloved of God, and that they shall be saved: so how great a privilege this is, let them learn (who set little by it) of Christ himself, who hath valued it at a greater price [ F] then all the world: What shall it profit a man though he should win the whole world, if he loose his own soul? or what shall a man give for recompense of his soul? Now if the knowing of this secret, that God loveth us, be a privilege of so great account, yea though a man should know it but dimly, and if he should know it but once in all his life: what a manner of privilege then is this to be accounted, that we may grow from faith to faith, and from a darker knowledge of it to a clearer from day today, and that, with better assurance then we hold anything in this life by seal, writing, witness, or any other way that law can devise? For indeed the benefit of knowing this so great a [ G] treasure to be fallen us, were by many degrees less, if it were, when it is once known to us, afterward to be doubted of and called into question again, and that our assurance might not both grow greater, and daily continuance of the same be obtained.

But thanks be to God for his unspeakable mercy, who hath provided, that the longer we live, the better we may know it. For the longer that we have believed God's promise, and been acquainted with it, who doubteth, but that we may much more clearly be persuaded of it, then in former times when we first believed, and when we had not as yet so often considered it, nor so deeply weighed what might hinder and weaken our faith, or come against it? [ H] For at the first enlightening of our hearts with this sun-shine of faith, we have many mists and clouds cast before our eyes, to dim & darken it: many doubts arising from our own weakness, unworthiness & feeling of our sins when we have had as yet little experience of God's tender compassion & care over us, or at least when little marked of us; much fear troubleth us then, because we see many things to accuse us, and for that we do not many duties which we hear taught unto us; but when we are better acquainted with him, we more easily believe, that he will forgive them all unto us. And as the young child is not able to stand and go alone, till time hath brought more strength: even so it fareth with us. But when we have after longer time seen the will and [ I] mind of God to be constant & unchangeable, our own care to please God to be unfeigned though imperfect (more then which nothing is required of us) and that the best of God's servants have had the same infirmities as well as we, & that we have liberty, when we see our weakness to seek pardon of the same at the hands of our good God; these and such like considerations after longer time, when we have oft weighed, God hath given us greater strength of faith, and strengthened us to wax more confident, even as we have withal become more humble and obedient. So far is it off, that this assurance the longer time we have inioied it, should be further off from us.

And as for that many object, that sundry of God's children, after they have [ K] known it, do fall to doubt of it after, this gainsaieth not that which I affirm. For that it may be and is thus, I deny not; the devils subtlety and malice being stronger then men have faith to resist it. But the truth is, that as the godly are renewed but in part: so through corruption they may wax weary oftentimes of that care which should procure their welfare, and may (as no doubt but many do) neglect to nourish their faith daily, and slake their [ A] delight in using reverently the best means for the conforming of the same: and therefore, such do the oftener taste of the hard diet of other men, because they will sometimes choose to follow their ways.

Besides, there are others which though they offend not that way, yet they give too much place to distrust, having no just cause, by an evil conscience, which is the greatest enemy to faith: and hereby they deprive themselves of the benefit of this faith and confidence. Which kind of people must labor to stay themselves by the persuasion of such Scripture as is written of purpose for their comfort, as: Take my yoke upon you, and ye shall find rest to your [ B] souls. also: A contrite heart God will not despise, &c. Mat. 11.29. Psal. 51.17. Mat. 12.20. Psa. 43.5. But to return, seeing they may hold & abide in God's love, and hold fast this knowledge of it, the longer they live, they see this must be granted them also: That none shall take them out of the Lord's hands or custody, but that he will care for them unto the resurrection day.

Wherein this is a further degree flowing from the former, that this love of God being shed into their hearts plentifully by the holy Ghost, it maketh them more quiet, joyful and better satisfied, then all that can be desired of them besides, according to that which Saint Peter saith: Though we see him not, yet we believe in him, and we rejoice with joy unspeakable and glorious. [ C] For what is there in the world, that can raise the like joy in our hearts, as this, that we know that we shall see the good pleasures of the Lord in the land of the living (that is, in his militant church here) and have an house not made with hands, but eternal, in his triumphant hereafter? who doeth not see, as the former ages have found and felt, and they who yet remain on earth shall find, that to all other things, even the best, there is an appointed end? And therefore the joy that men conceive for them, is but flitting and momentary, not unspeakable and everlasting. So that the peace and joy which arise from the certeinty of our salvation, is woorthely rekoned as a singular privilege, in as much, as it doeth not only exceed all worldly treasures; but [ D] also, because it is proper to the children of God, and the other have no part in it.

And further, this should better appear, how great a privilege it is to be beloved of God, if we could possibly conceive the dreadful fear of the reprobate in desperation, and how little comfort such an one taketh in all his wealth and delights which he hath in this world (in whatsoever price and account they are with fools:) but would give them all for one quarter of an hours feeling of God's loving kindness and sweet countenance towards him, if it could be inioied, and the sound peace and comfort that cometh with it. And therefore if any will know the benefit and greatness of this privilege, [ E] let him ask of them, who having hardened their hearts through unbelief, are grown into despair: who with wearisome sighs and groans, that cannot be expressed, do think with themselves and speak many times: Oh how happy are those which are saved? yea, and what would they give, if they had it, how many thousand worlds, for a part in God's kingdom? Or if the damned souls in hell could speak, they would tell you, whether this be a prerogative, to be kept so safely from the torments thereof, and honored with the assurance of heaven and happiness; as partly may be gathered by [ F] that which Saint Luke writeth of the Epicure in the Gospel, saying: Oh that the tippe of a finger were dipped in water to cool my tongue; for I am tormented in this flame. And without it, (I mean, where this is not inioied) I do marvel, that vain, deceiveable and transitory, yea loathsome and filthy pleasures are so hunted after, as they be: even till they justle out all remembrance and regard of heavenly things altogether. And this sweet liberty peculiar to God's children, which I now speak of, is so much the greater by this, that we may enjoy it all the day long, and so throughout our life, and are not stinted nor tied to one hour or time wherein we may possess it: and also [ G] because the longer time we be partakers of it, the sweeter it is unto us, seeing we do the better know the benefit of it, and that none hath power to deprive us of it. And thus much of the first privilege; namely, The certainty of our salvation, whiles we are in this life: which, if we weigh thoroughly what we have been and what we have deserved, will (I think) be thought no small nor mean gift, but great and wonderful, and yet proper to the believers: so that all people which shall understand it, may worthily and for good cause commend the Christians life, to the which it properly pertaineth, and wish and travel to embrace and be partakers of it most willingly; even as we read, that in ages past it was said by the Lord, that ten men out of all languages of the [ H] nations, shall take hold of the skirt of him that is a Jew, and say: We will go with you, for we have heard that God is with you, Zach. 8.23. And if there were no other privilege, but this one to be inioied, whiles we live here; yet were our portion exceeding great, seeing so many thousands who hear of it would think their estate right happy and good, if after many years pain and heaviness in seeking it, they might enjoy it.

But, glory be to God on high, these are not all the precious benefits and perogatives, which God hath willingly bequeathed his servants, besides all other outward blessings which they have in common with the unbelievers. Of these therefore, or some of them, which either they do, or may enjoy [ I] daily in the several actions and parts of their lives, to make the same well pleasing to God, acceptable to men, and more easy and sweet to themselves then the most do find them; of these (I say) it followeth next to say something.

CHAP. 3. Of the second Priuiledge: namely, That God is with his always after he hath assured them of his favor. [ K]

B Vt to pass to the second: if they might only know, that they shall be saved after they depart out of this world, and should in the mean while be neglected and left as orphans, desolate and exposed to all injuries and discomforts, the privilege, which I have spoken of, should be the less (although nothing is to be [ A] compared unto it:) but God hath promised over and beside that, to have a fatherly care over them, even in this life also, and to testify his love plentifully unto them many other ways: which special care he hath not of other, though he suffereth them to live. 1. Tim. 4.10. Also he is their shelter from tempests and storms of troubles; and keepeth them safe under his protection, as the hen doth the chickens under her wing: yea, he keepeth them as the apple of his eye; and counteth them his friends, communicating with them his secrets, and declaring and making known to them the hidden treasures of his kingdom, and in every estate will save and uphold them by his providence: [ B] so that they may prosper and be well liking in respect of other, though they have all outward abundance. And if God who is rich in all good things and hath all power in his hands, be their shepherd, what can they want? if he be with them (as he is) who can be against them? if he honor them, whose disgracing of them can hurt them? yea, if he make them blessed, who can deprive them of it?

But when I have said what I can of their estate, I must confess I have said little, so great and precious are the particular perogatives which they have bequeathed unto them. And yet behold, in this high account they are with God always, when his anger is kindled against other which are his enemies. [ C] And what comfort may be conceived by the believing, considering and applying of all these unto the faithful heart? And that I may the easilier persuade the weak Christian, that these things are not little, consider if any one of these commodities, which I have said, do, by God's free grant, pertain to the believers, that by someone they may value and esteem the rest: consider therefore, first the honor that they have in being called The servants of God (than the which title and name the angels have no greater) to declare the honor that goeth with it: which partly may appear by another comparison, and that also more familiar to us. For look, how high and honorable the office and place is, that is enjoyed under a Prince (whither it be L. Chancellor, [ D] Treasurer, or the like) more than the same is under an inferior person: even so by many degrees, the honor of being servant unto the most high, is far greater than all other which here may be attained.

And yet as though this were not enough to be called The servants of the Almighty, Christ himself setteth out their estate to be yet more glorious, when he saith: I have not called you servants but friends, to whom I have communicated my secrets and mind, unto the which a servant is not commonly admitted. And yet even this is not so admirable, if it be laid with that which in another place is written: That God hath adopted us to be his sons and heirs, yea fellow-heirs with Christ himself. Not much unlike hereunto, is that which is [ E] written in another place: If ye will keep my commandments, ye shall be to me the most precious of all the earth, though all the earth be mine. If the godly be his precious treasure, how can they but be delighted in of him, safely kept also, and preserved from all that might annoy them? and being so dear unto him, how will he suffer them to want anything that is good? And therefore Kings for their honor they are called, though not earthly, inferior to the angels indeed; but yet, through hope, the most precious people among all nations, though all the earth be his: whereby they rule over Satan the prince of [ F] this world, by faith, and tread under their feet the kingdom of darkness and sin, and so become conquerors over him and the world. For the Scripture teacheth them this wisdom, the spirit giveth them this grace, and witnesseth this to be true, that he which hath faith, overcometh the world: that is, maketh that, which is in it, as the lust of the flesh, the lust of the eye, and the pride of life, to be subject to him. An honor which Kings and Princes, for the most part, attain not unto: for many of them as well as of others, worship the beast, and offer to him their crown, and willingly submit themselves to his slavery. And this honor which he bequeatheth to his faithful ones, is one [ G] commodity and fruit of his provident care and fatherly regard that he hath over them.

And yet in that there is no end of this, but that he will continue it towards them throughout their life, and that in more certainty and assurance, it is so much the more to be had in admiration: whereas in the mean while, they who are none of his, nor nourtered in his family, which is his church, cannot enjoy the least part of this liberty, they cannot believe nor be persuaded of any such thing at any time, neither dare they promise to themselves, that he will be with them, and be a shelter unto them; but for want thereof they smart, being hardened in their hearts, and let loose after their own desire, to commit [ H] any sin that their heart lusteth after, even with greediness; and that, because the lord hath not that especial care over them, that he hath over his own beloved ones to keep them from it.

This prerogative (I say) the wicked men of the world, and unregenerate, not only have not while they remain in that estate, neither do so much as fervently and constantly desire it, nor cannot; being no more able, then the blind man is to see, or the new borne child to walk: and therefore instead of these liberties they are still in bondage, and for the most sweet dainties of gods children, they are fed with draff, even with fancies, dreams and deceivable pleasures. But contrariwise, that which was spoken to Mary the mother of [ I] Jesus, thou being freely beloved of the lord, he is ever with thee afterwards, to preserve thee whom he hath loved: the same may be verified of all gods children; after he hath once received them into favor, forgiving them all their sins, he is with them ever after, to watch over and care for them; that so they may be presented safe before him, when he shall appear for their everlasting deliverance.

By which it may be seen, how excellent and how much to be desired, the estate of the poorest of God's children is, above the flourishing youth that liveth at hearts case, or the mightiest monarch or prince that is unreformed. It might seem therefore, that even this honor that God giveth to his servants, [ K] which I have already spoken of, were enough. And I confess, that if I might have had my choice, when I was in the depth of hellish anguish and misery, I should not have asked the tenth part of it: the lord hath therefore given more, then we could have asked or thought: yet these are not all the privileges, which God hath bestowed upon his beloved ones, as shall be seen. For hereby they walk in greater safety, then if they were guarded with an army [ A] of men: yea, if whole armies of enemies came against them, as against Elisha, yet have they more with them, then against them. For the angels of God do pitch their tents about them to keep them. And how great a prerogative this is, they can best tell who believe it, although they must needs commend it who do but hear the report of it. For they know and have experience of it, who receive these promises into their hearts by faith, and believe that God will perform the same unto them, who are not at any time deprived of them but only through their unbelief.

I grant, that all gods children enjoy not this, neither say I any such thing: [ B] but this I say and affirm freely, that to every age in Christ, both the weak, the strong and the middle age, there is more granted by God, then is inioied of them: not that God doth in words seem to offer that, which he meaneth not to perform, but because men either know not, or believe not through Satan's malice, what their liberties are: or if they do, yet it is so faintly believed, that they are holden back by every occasion almost, to forgo and be dispossessed of them. Which all must grant to be through their own fault, which may easily appear to him who is willing to see it, thus: whereas the spiritual riches, which beautify the soul, are the greatest riches, and therefore should most be sought after, esteemed and delighted in: many even of good [ C] hope, which will grant this with us, will not yet bestow anymore travel for the same (be they never so great privileges which god offereth them) then they did in times past; that is, with less delight and fervency, then they show in following and looking after their earthly commodities. They cannot (I say) be brought to set an higher price upon the graces of God, and the heavenly liberties, which belong to Christians, then upon transitory things, which soon pass away.

And this in few words is the chief cause, why not only earthly minded men attain to nothing, but even some such as have received the first fruits of the spirit, grow not to any great experience what the excellent estate of a Christian [ D] is, and how great privileges God granteth many of them to enjoy. Alas, if men taste but a little of belief that their sins shall be forgiven them, they hardly go any further to daily proceedings in their faith (though they are taught that they should grow from faith to faith) and so to live by it, but stand at a stay for the most part, ever ready to call into question, whether they have it or no. What are such the better for the infinite good things, which God hath in store for his, which also diverse of their brethren enjoy already, in respect of that which they may attain to? but rather as though they were no such, they walk either heavily, nothing able to bear off the discouragements which they meet with, by spiritual helps and encouragements which they have not; [ E] or rather in worse case, that is, not seeing, when they are hindered at all. I deny not, that the devil doth subtilely and vigilantly seek to blindfold them, weaken their faith, and set manifold stops in their way: but wherefore have they been taught this, that the scripture giveth greater grace, but that the eye should believe it, and find it so then? And again the greater is he which is in them, namely the spirit of god, then he that is in the world, that is the devil?

And yet all these & other such excellent privileges which appertain unto them, are no more then God did see they should stand in need of to help [ F] them bear the burden of tribulation, reproach and other discouragements which here of necessity must meet with them: which would shake them so, as they would make them to faint utterly, if they were not upholden with props and stays most mighty. Consider this ye that forget God and ask not after him: but especially, ye servants of his who desire to do his will. For these things doth God indeed: I mean, he bequeatheth many goodly and sweet liberties to his, and many of his beloved ones find them and feel them; and you that do not so, behold what ye loose and go without. Claime therefore with reverence that which is your due, I mean which god hath bestowed [ G] upon you; and beware, lest through your default, the privileges of Christians should not be thought as great as the Lord in his word affirmeth them to be, whiles you enjoy them not, as though they were no such.

The Lord hath done great things for us, as it is written: Honorable things are reported of thee, O thou city of God. And if it were not so, and if the love of God were not sweetly shed in our hearts through the holy ghost; yea, if we were not persuaded that the Lord is a plentiful rewarder of them that seek him, and that all the afflictions of this life are not worthy the glory which shall be shown upon us, we might soon be caused to cast down our countenance and be discouraged: who are not only strangers here and therefore [ H] not known nor regarded, but we are among professed enemies, who, the more we differ from them, the more we are hated of them, and therefore in fear of continual and infinite dangers by reason of them and their captain; and, but for that the Lord hath promised to be with us and guide us, we should utterly faint and be discouraged.

CHAP. 4. Of the third privilege: How God giveth grace to his children to [ I] live godly: and of the first branch.

B Vt that it may better appear how great this privilege is, (and so I may proceed unto the rest) let us further hear, what worthy and singular fruits do flow from this fatherly ear and most loving providence of God over his, and accompany the same throughout their lives; which though they arise and proceed from the former, yet I will set them down as particular privileges distinctly by themselves. And because it is not so easily seen and conceived of many, much less believed, I will more particularly lay forth the same: and [ K] first this third; the sum whereof is this, that who so are thus cared for of God, he bestoweth this grace upon them, that they learn of him that which none can learn elsewhere, nor any but his chosen ones can learn, that is how to live, and go through their whole pilgrimage according to his will; and how to die, and go from this vale of misesy, that they may afterwards be taken up into glory: even this prerogative he granteth them. And it hath these [ A] two branches: the one, that they may be fruitful in good life; the other, that they may be kept from foul offenses.

Now concerning the first; namely, the holy life which God teacheth them to lead, this is not the least, I might rightly say there is no greater treasure here to be inioied: that they need not count the Christian life cumbersome, unsavory, and an heavy and tedious burden as the most do, but an easy yoke, an estate wherein they need neither be idle nor unprofitable, but readily prepared unto every good work. Now that they may be able to do this, to be settled constantly in a godly course, and wise to prevent and avoid the hindrances [ B] that lie in their way, and to aim at the commandments of God as at a mark, that they may keep them: is not this a benefit, yea a singular privilege, when the prophet calleth him an happy man that is enabled of God thereto? and Christ himself teacheth, that it is the chief happiness which can be inioied in this life, to keep the word of God which we hear, that it may direct & guide us? yea, that one day in his house, that is spent and passed in the militant church and as his servants do, is better then a thousand in any estate besides?

And although it be an estate full of happiness, yet let no man marvel that I say God's beloved ones may have this liberty and prerogative to walk and [ C] live in it: for the Lord enableth them thereunto by whose power they can do all things; he giveth them an heart not defiled and unclean, as it was sometime, but purged and cleansed in good sort, and therefore now it is able to like and love his will which sometime it loathed: and they who believe and are persuaded, that God will bestow and doth daily offer this grace of sanctification unto them, they receive it, and thereby are strengthened to do that good in their life, which they can love with their heart, and which they approve of and allow in their judgment.

Now if this liberty of God's servants be not either known of some good Christians, or not believed, I deny not but even they (as yet) may go without [ D] this privilege in great part, accordingly as we may see in many. But this need not be, if they knew and were persuaded of God's liberality and bounty towards them, as some others are, who is so far from denying grace hereto, that he hath pleasure to see them use it well to whom he granteth it. And until this be, that they draw by faith daily strength from Jesus Christ to subdue their lusts, they cannot obtain to find the Christian life easy to them, as some others do, but go to work by their own strength in all their duties, and by the virtue of their prayers hoping to prevail against their sins; which indeed are not conquered by any such means, but remain in their old strength still: the which they seeing, that for all their laboring and striving [ E] against them, yet they do not find that they are weakened or abated in them, but that although they toile themselves much, yet they profit little; they begin to be discouraged and faint, even in using the means which they did, beholding how they stick fast still in the mire wherein before they lay: and so they being discouraged, fall into some great sorrow, or which is little differing, break out into security and looseness. And this slavery they are brought unto, through the malice and subtlety of the diuil, who seeing their unableness to believe the promise of God, (which is, that he will strengthen them against [ F] their special infirmities) doth play the Lion, holding them under with unbelief.

Against the which their remedy must be this, that they resist steadfast in faith: that is, that they yield not to this distrust, which long hath oppressed them, but by little and little suffer themselves to be persuaded that their case is far better then they conceive (which shall never be hard to persuade them: who found true deliverance from the spirit of bondage) and that the Lord hath not taken them into his favor to leave them at six and seven (as they say) in the world, and to make them shift for themselves as orphans, and [ G] to trust to their own wisdom and strength to preserve them from Satan and sin: but that he as a father caring for them, hath sufficient power in his hand to strengthen them, and requireth this of them, that they should believe it: which they cannot do but thereby they are mightily stayed and upholden, and by the same faith shall more and more be upholden daily; until they see themselves set at great liberty, and that it was the devil who before held them in fear and bondage.

The common objection will here be put forth unto me: that they would (if they durst be so bold) believe with all their hearts, that God will subdue and slay their sin and lead them forward to live godly, if they could first overcome [ H] some particular sins which do most trouble them: but as long as they prevail in them they dare not think (they say) that God will give them that grace, which he doth unto others. But to answer them, I have said before, that they have no power in them of their own whereby they may weaken any sin in them, but this they must obtain by faith, as well as grace to live: and that commands them to do, so that they may know, it pleaseth them that they should do so. And till that: they are holden from their own right through the devils craft, who hideth from them (as their evidence) this confidence in God; even as, if a subtle man should keep back from his neighbor, any part of his lande or living. I conclude therefore, that God's [ I] children (who pardoneth their infirmities through Christ, and will not look straitly upon them) have this prerogative, that they may lead their lives acceptable to him: and if they be careful to know, what liberty he hath given them whereby they may obtain ableness thereto, they may walk worthy the Gospel indeauouring to please him in all things, and so to be unrebukable in the midst of a wicked and froward generation; although (as I have said) through the devils tyranny and the unbelief of their own hearts, many even of them, are far from enjoining this privilege.

The which, as it is accompanied with happiness it self, so that it may be seen to be a privilege indeed peculiar to them, know we, that as for other it [ K] shall not neither can be so with them; they have no part in this treasure, no not even they, which at sometimes will seem more holy then the rest. The wicked (I say) have no fitness nor aptness to receive this grace [To live godly] no more then a dead man is fit to rise again and walk, or the black Moore by washing to change his black skin. And therefore although they like well enough of the name of it, yet that they are such as deny the power of it, [ A] hereby it may appear, that as the worst sort of them like dogs and swine tread it under feet and scoff at it; the common sort count it and term it preciseness, and love to be conversant with those that are of their own minds: so the best sort of them are such as find in themselves and know, that they have no pleasure in it. No better is the patched life of the best sort of papists, who live not by faith, but please themselves in this, that their works are good if they do the outward works which God and their church commend. All of them remain and continue in the damnable estate they were in at the beginning.

[ B] Neither do I marvel at this, which the Scripture affirmeth so plainly, that the ungodly are not obedient to the will of God, neither possibly can be. For I myself (saith Paul ) when I was in darkness and lived after the lusts of mine ignorance, was greedily set to commit sin. Therefore if it be impossible for a man vnrenued to forsake some particular sin, but by infinite degrees much more impossible to cleanse his heart, from whence only good life can come; it is most certain and clear, that all wicked men, while they abide so, are far off from this privilege, To be able to lead a godly life: and therefore that is peculiar only to God's children to do so.

CHAP. 5. Of a second branch of the third privilege.

A Nother branch of this privilege or honor, that Christians have above other men, (which though it necessarily accompany the former, yet because it best appeareth, when it is particularly laid open, and helpeth much to strengthen the weak, and to comfort the best) is this: that they may be kept and preserved [ D] from great and reproachful evils, that seldom or not at all (if it be expedient) they shall be overcome of them: which the Apostle would never so often and earnestly have exhorted the godly unto, saying: See that ye walk unblameable and without rebuke; and in another place: Walk not offensively towards them that are without ; except he had seen, how they might have attained thereunto. Therefore the prophet saith: I have hid thy word in my heart that I might not sin against thee ; and again: Let me not wander from thy commandments ; and again: I swerved not from thy precepts: they are the joy of my heart. And the same spirit guiding God's people, they are like minded to him; and would not wander nor swerve from his will. And the cause of this [ E] must be considered, which is this: they count preciously of gods word, and therefore lay it up in their heart; and are persuaded, that it is the greatest gain to follow the doctrine of it: and therefore they count it not tedious to abstain from the sins which other cannot be drawn from; but willingly forsake them, which other men with tooth and nail hold fast, and continue in.

Enoch, Abraham, Moses, Joshua after Moses death, Samuel, Daniel, Job, with others many in the former ages of the world, how do stories report of them? After they had any near acquaintance with God, they committed not [ F] any such heinous trespasses as were common stains and blots in the lives of others, (I speak not now of their virtues) but they departed and withdrew thenselves from evil, even as God had chosen them out of the world; to verify that which is written: All these lived and died in faith? The Apostles after they had received more fullness and greater measure of the spirit, were far from the scandals and offenses, which before were usual, and daily rebuked in them, and committed of them. Yet to show what need the best have to be kept by God continually, sometime the devil prevailed, as to make breaches amongst them; though we seldom find any of them to have been thus [ G] deceived.

So, some of the churches have been commended to us to have been so far off from shameful falls (as the Thessalonians, the churches of Smirna and Pergamos) that they were good examples and lights to others. So, sundry persons in the New Testament, as Timothy, Demetrius, Priscilla and Aquila, who were well reported of. All which with others, as they are set forth for us to follow: so who doubteth, but that they found in their lives more sweetness and delight then others, who were also God's children as well as they, but not so free from manifest crimes and open sins as they? Now when they are thus kept from grievous and shameful falls, it followeth most necessarily, [ H] that even thereby they be kept also from sore and great punishments, as Psal. 91.11. forasmuch as these always follow them.

By this that hath been said, it may without any difficulty be gathered, what great liberties the true Christian hath given him of God. But seeing such as have not experience of that which I say, do hardly think it to be true, it shall be necessary for such to know another thing; and that is this: That God hath made such a way to the performing of all this that I have spoken of, that he showeth us, how this may be done with delight (which, we know, putteth away tediousness:) both the practicing of the Christian life which I spake of before, and the renouncing of the contrary sins which I now speak of. [ I] And this maketh both the branches of this privilege to be of exceeding value and excellency: that whereas godliness is so unsavory, yea wearisome to the most, yea even unto many such as will talk much of it, and preach it also; in the mean while, this should be inioied of any by the grace and goodness of God: That they may turn from their old sins; and contrarily, serve him with delight. And that the true Christian may rejoice in the doing of the will of God: our Savior Christ, who in all obedience to the commandments was willing to be an example to us, professing to his disciples that it was his meat and drink to do his fathers will, taught us also who are his members and one with him, that we should endeavor after the same, and may [ K] obtain to make it our meat and drink to do that which is pleasing to God. And although I am not ignorant, that we cannot have the fullness of reioiceing in doing good duties: yet if there were not much granted unto us in that behalf, (for all our strength of sin that remaineth in us) the Lord would not have said, that he hath made his yoke, that is, obedience to his word, easy for us, and his burden (as the flesh counteth it) to be gentle and light to us. [ A] Which Saint John interpreting showeth how; saying: All gain-saying power of the devil himself is resisted by faith ; that is, while we believe, that God will give us strength and victory against the same.

Again, if we might not be able to find sweetness and pleasure in this walking with God, why would the Lord himself say in Deuteronomy: Rejoice before the Lord in all that thou shalt set thy hand unto, that is, go about throughout the day? and in another place: why would he reprove Israel for not serving him in joyfulness and gladness? whereby God teacheth that this grace should be labored after in our particular callings: that the husbandman, [ B] artificer, magistrate, and preacher should and may walk in their vocation with cheerfulness; who yet, if they do their duties as it behooveth them, shall most hardly do it of all the rest: and the same I say of the poor man, and the servant and of all that walk in a lawful calling, seeing they serve in God's work. Which would not a little repair their lives and increase their comfort, over it is now with the most of them who go to their work as slaves, and as the horse and ox only for their bellies sake, and not serving God in doing their work to men. So that we knowing this, that we may be merry, and even find delight in the heavenly life, and in flying the corrupt behavior and bad example that is in the world (and that, with much more contentation [ C] and freedom from fear, then the carnal gospeller in all that his eye coveteth, or his soul longeth after) what would we desire more? Even as the psalmist saith, what greater pleasure would we wish, or better thing desire? All the pleasures of the earth are not to be compared with this wisdom, to be persuaded, that God's service is perfect freedom, and that it is sound pleasure to walk with him. And to say the truth, our life must needs be mopish and tedious, if it were not thus: and all that we do should go untowardly forward, as the froward servant which is sent against his will, goeth awkely about his business. But God making it delight and pleasure to us, we may set our hearts thereupon, not by fits, but mind it wholly for the most part, and principally [ D] above all other matters, which yet (when we knew no better) did wholly take us up and affect us: for where the treasure is, there is the heart; and look what a man delighteth in, that will oft and every while come to remembrance and be thought upon: and by that means it is no more tedious and wearisome, as sometime it was, but the chiefest matter of all other that possesseth us. Therefore the prophet of God when he would in a certain place speak of the delight that he had in the statutes of God, he addeth this as a fruit thereof: That he had them continually in remembrance, and did not forget them.

And thus it cometh to pass, that many of God's servants may be seen to be drawn up unto God, and in their speech, behavior and whole course [ E] to bend this way more then other, to mind heavenly things, in such wise as other marvel thereat; the cause is this: They be resolutely persuaded, that their labor is not lost that way, yea rather that it is the pleasantest estate, and they find delight therein. And therefore they need not be as others, whose hearts are strongly carried after strange desires, but through God's guiding of them they may be set on things heavenly, seeing they have made them their delight and joy.

Oh weigh what an exceeding privilege this is, that both prayer and practice [ F] of duty whereto we were sometime not untoward only but even rebellious against it, should willingly be taken in hand now, and become pleasure instead of deadly toile? yea, what a freedom and liberty is it, that we should make it our trade to aim at the serving of God in all things, so far as our knowledge serveth us? And as the godly way is become easy to them and daily regarded of them, after that it once waxeth pleasant to them: even so their old delights, I mean the lusts of their ignorance, grow loathsome, which they once thought impossible. And yet concerning rebellion and contradiction, they are not void of them for all their liberty and enlargement; but [ G] are holden captives thereof in great part against their will, as shall be said afterwards (for else they should have their heaven here, which may not be:) but as they espy it, they give it no rest, but with hearty mislike, they oppose themselves and fight against it: and because they have sweetness and pleasure in in the Christian life, therefore the gainsaying lusts, which rebel against that course, and strive to hold them from it, are neither so forceable as they have been; neither do so long time, as they were wont, hold them under.

But this which I have said of the remainder of sin and of rebellion of nature abiding still in the best of God's servants, I would have well to be marked, for that many will be ready to take occasion otherwise to cavil and quarrel [ H] against that which I have said, namely, that God hath given this privilege and liberty to serve him with delight. For thus they reason: If you can go forward thus easily in a Christian life that you can take pleasure in it, which to so many Godly people is toile, it seemeth that you are not hindered, nor clogged with the rebellion of the old man, which is our corrupt nature, but that his force and strength is extinguished and killed: whereas the scriptures tell us far otherwise; and the best men that ever were borne after the manner of men, felt it, smarted by it, and complained of it. Therefore (say they) you set before us such a Christian as is nowhere to be found.

But to all this I answer somewhat more fully than I did before: that if it [ I] were not for the stirring and rebellion of the old man, and the corruption and naughtiness that cleaveth fast unto us, we should by many degrees far exceed the greatest measure of holiness, which we can now possibly reach unto; although we deny not, but that through the grace of God we have attained to somewhat already. For as we serve God with delight now, and may (God be glorified) do so for the most part: so we should (but for the sin that sticketh fast in us) do so, perfectly and continually without intermission and contradiction, as the heavenly spirits do. And as our Savior Christ, seeing he could never be convicted of any sin when he was here upon earth (as his words prove, Which of you can accuse me of sin?) therefore when the Prince of this [ K] world (namely, the Devil) came, he found nothing in him which he looked for, namely, sin: even so should it likewise be with us but for this fountain of spiritual leprosy, whereas now we find through the uncleanness of our hearts, that there is imperfection and weakness even in our best actions, that I say nothing of those which are common.

And although with delight we go forward in duty both to God and men; [ A] yet through weak knowledge, faith, memory, &c. through subjection to sin and Satan, even the best estate that we can attain to, is with much infirmity, and with just cause of crying out as the Apostle by his example taught the perfectest in this world to do, saying: O wretched man that I am, who shall deliver me from the body of this death? So that the old man is not killed, nor his strength extinguished: we say no such thing, but abated indeed and weakened much, as well as pardoned, through the grace and power which we receive daily from our Lord Jesus Christ by faith. And this for answer unto the former objection: whereby it may clearly be seen, what I [ B] mean, when I say, that God hath given power to us, if we acknowledge and believe it, to lead a Christian life with delighting in it: which though it be not without change, full and absolute; yet, in that it is so great liberty as it is, it ceaseth not to be worthily accounted a most great privilege, as I have said before. For is it a small thing to find pleasure and the greatest rejoicing, in the subduing of our evil hearts, and in the forgoing of our unlawful liberties, which other men fight for with tooth and nail, and would count their life worse than any death except they might enjoy them?

Nay, is it not an high degree of honor, that we may from day today be admitted to rejoice before the Lord in the duties which we do, even all that [ C] we shall set our hand unto: when yet others are so far off from it, that they would choose to lie in prison all the days of their life, rather than they would be thus yoked, as they account of it? O therefore, praise the Lord, all ye servants; the Lord I say, who doth so wonderful things for his: for in this is that Scripture fulfilled, which saith: Honorable things are reported of thee, that is, which thy God hath done for thee, O thou city, or people, of God. And if it were not so, that the Lord hath done so great good things for his people, how could that be true which is said in another place, of their happy estate; that it is better to be a door-keeper in God's house, because we are there in his service and under his government, than to dwell in the tents of the ungodly [ D] wheresoever, yea though it were in the palace of Princes?

If it be further demanded: Where are such as enjoy this prerogative in their lives? I say, I know no cause, why God's people, which have an acquittance and discharge against the day of judgment and the wrath to come, and have sound knowledge and assurance of their salvation, and of God's fatherly care over them while they live here; I say, I know no cause why all they should not have some good and lively resemblance of such persons. For did they hold fast this persuasion, that God hath given this liberty unto them, the Devil (who it is, which injuriously deteineth it from them) should deceive and defeat them no longer in the gross sort and manner that he doth. But this I must [ E] add (because it is a common bait whereby they are snared: ) earthly pleasures and profits (yea, though lawful) must be in meaner reckoning with them. They are too eager and greedy in their dealings, and their hearts especially must be pruned of much dross & rubbish: as, unwillingness, untowardness in the using of those helps by the which men may wait upon God with ease from time to time.

Also men must think it the greatest liberty, to have their hearts readily framed and disposed to their several duties; and be persuaded, that nothing [ F] is better for them then thus to bridle the unruly affections, which are every while ready to break off the best course that can be entered into of them. And if we think it much to be inioined thus to curb up the old man which most hindereth from going forward with delight and readiness, consider what injury we offer to the Almighty, that whereas nothing goeth forward well that is unwillingly gone about: so neither should this work of the Lord do in us, except we should provide so, that much untowardness and awkenesse in God's service (which is wont either to break it off, or to be the greatest hindrance therein) be removed or at least resisted. Which shall not be hard to do, [ G] if we daily consider, that he hath promised to make us fit for that which he sets us about; and that we believing his said promise, shall find the truth of it in us, our hearts encouraged, our backewardnesse and slougth repelled or much abated, as Joshua and other his faithful servants have done: which grace if it may be obtained of us (and who doth not see clearly that it may?) I mean, that all true Christians may obtain willingness and cheerfulness in their daily duties doing, and to be much freed from the contrary untowardness and unfitness, which is the greatest let that can stand in their way: if (I say) God have provided so mercifully for his, that they may with delight walk in his ways, set themselves to watch against their infirmities, and so in their [ H] common dealings and actions practice a godly and innocent life, and that they may do earthly business with heavenly minds, (which the unreformed cannot in the least manner attain unto) I conclude this privilege as the former, that the Lord hath in giving this gift unto his children, bestowed an invaluable blessing and prerogative upon them: and let us wait for and enjoy it; and when we fail most, acknowledge such weakness, that we may find release of it from God: and if any of his find it not, neither see it to be so, it is their unbelief which depriveth them of such a treasure; but when they enter into God's sanctuary, they shall see it far otherwise.

This were worthy to be harkened after (some perhaps will say) if we might [ I] indeed attain heereto. But what triumph call ye this over Satan and sin, when the best of us are privy to this, that we are carried by them both, to do that which we know to be displeasing unto God? For besides this that some particular sins do draw us through the deceitful enticements thereof, (the devil changing himself into an angel of light to wind us in the more subtilely) there are also strong corruptions which break out in us, prevailing dangerously to the hindering of us from many good duties, and that often times: as in the examples of Job, David and Peter it may appear. These two objections (of great weight doubtless) I must first answer, before I go further. And first of the foremost: though they, I mean the Godly, be not void [ K] of the sins which I have spoken of, yet that hindereth not the honor, which God hath set them in and given unto them. For there is left in the most holy a strife betwixt the spirit and the flesh, and that for this purpose, by the lord himself even in his elect, (as the Apostle teacheth by his own example) not [ 1] that they should perish; but partly, lest they should look to triumph before [ 2] the victory (which Satan would most of all wish;) partly, that the best men [ A] being privy to their own weakness (and that throughout their life) might not rest upon their own strength, but always depend upon God: yea and further [ 3] also, for this cause he doth it, that the more hard the combat is and their strife with Satan & sin the more vehement, the more glorious might the victory appear. And therefore as it is in war and battles fought amongst men, we do not measure the victory by anything done one either side whiles they are contending or skirmishing, for the vhemency of the one or the remissness of the other; neither will we count him a coward, who shall be grievously wounded, no although he sometime give back like one which is overcome, [ B] so as he do afterwards take heart and courage to himself again: even so in this spiritual fight & conflict, when we shall see the good Christian to be over-matched, as it were, & for the time driven to hard distress by sustaining the shame and reproach of some evil action committed, or rank rebellion nourished, which is no less then if a man should in war loose some member of his body; yet must we not think that the spirit hath yielded it self unto the flesh, neither hath been overcome of it, though sore and greuiously wounded, if it shall by the feeling of the smart which it took by the sin committed, gather again greater heart of detestation against it, and strength and courage by spiritual armor to repel Satan's poisoned darts for hereafter.

[ C] Now of the examples: and first of Job, ye will say: How could he cry out as he doeth in the third chapter against the day of his birth; cry out I say, yea howl, and charge God, but he must needs show himself to be overcome of the flesh? There is no doubt (I grant) but that his adversary the devil did now make full reckoning, that he should fall into very loathsome blasphemy, and utter desperation: and it cannot be denied, but that he was carried very far out of the way. But yet, as he is not to be freed from all fault; so he is not to be further charged then he gave just cause, forasmuch as the Lord himself doeth so determine the controversy in the end (whose sentence no man doubteth, but that it was most righteous:) that although he reprove him, yet [ D] of his singular goodness he doth not make his fault so heinous, but chargeth his three friends as the chief provokers of him to that evil which he did, and crowneth him as it were, for that in so great a combat by his valiant wrestling he had prevailed: yet for our further edification, let us see somewhat more particularly into this action, directing our selves by that which the Lord hath said of him. I say therefore, that Job sinned many ways, but yet through human frailty. For his intemperate speech proceeded not from a settled and constant purpose of the mide, but was wrung from the exceeding greatness of his grief and pain, which hindered for the time all sense and light of faith & judgment in him. For in that he thought, he could by no other means be [ E] delivered from those so great evils which he suffered, but by death; it shown that he did not thoroughly nor sufficiently weigh the power and might of God. In that he wished either that he had never been borne, or together with his birth to have died, it must needs be granted, that it was a speech of a man little considering what he said; but which had forgotten what great mercies he had received, yea what he himself had sometime uttered (.i. If we have received prosperity from the Lord, why should we not suffer adversity?) in that he earnestly wished deliverance from his sufferings, but asked it not of God, it bewrayed [ F] a mind in him sore troubled. And lastly, in that he had regard only to his own quiet and ease, and thought at that time, death to be the finisher of his sorrows; it might have seemed to give him place among the Epicures (who take their pleasure whiles they live, looking for nothing after death) but that he declared himself at other times, to be of a contrary mind. But all these (as I have said) proceeded from man's frailty, as we may afterwards hear Job himself to confess. For who doth not marvel, in that so great trouble and anguish of his, that he uttered not one word either against his wife, or against his friends dealing so unwisely with him, and so sore provoking him, [ G] as furious and raging men are wont to do in such a case? So that we should not so much marvel, that he could be moved to any impatience at all, being stricken down with so many and weighty blows of sorrow; as that he could keep any measure therein, that he neither brake out into rage against them which so vexed him, nor into blasphemy against God (which Satan labored most especially to have brought him unto.) Neither is he to be counted an impatient man, who doth not by and by resist and overcome all vexations of body and torments of mind, with such strength and constancy as were to be wished; but he, who so goeth to work, that the hellish spirit in the end prevaileth over him and hath the upper hand. Therefore, most wisely and fitly [ H] to this purpose, doth the apostle James admonish: that in judging about Job's conflict, we consider not so much, what came to pass in the combat and fight, as we mark the end of the battle, that is to say, that God did inwardly uphold his servant, and pronounced him an happy man: and though he suffered him to be very grievously tempted, yet never beyond his strength, which he in most fit time and season did support him with. And what one among all the Saints of God hath not proved and found this true, if we mark and consider their words and their lives? Let thus much be granted therefore, that the flesh raged in Job, and so, that he offended grievously; and no marvel, for he was a man: but yet (God himself being judge of this matter) he never [ I] wholly gave place to the flesh: but (although it was not without many wounds received in the battle) yet the spirit prevailed, and had the upper hand in him.

Of Peter likewise this is to be said: As the Lord Jesus had done much for him, and given him many privileges, even as to other of the Apostles he had done; yet in that dangerous plunge of his, being the greatest downfall (a man would think) that ever any good man might sustain, he neither sinned against the Holy Ghost, neither was wholly drawn from his hold, and subdued by Satan. For although he denied in word, that he knew Christ, yea and that with a curse called for upon himself, if he knew him; I say more, though his [ K] conscience did burn within him at the same time, yet did not his mind go with his mouth, neither did he change his judgment with his speech: but he was brought unto it, partly by that rashness of his, which was too ready at hand with him in many of his actions; and partly, by the fear of that danger which was at hand, if he had confessed Christ. But in the mean season, that spirit which had taught him that Christ was the son of the living God; and [ A] so taught it him, that he loved nothing more dearly than his master: that spirit (I say) dwelling still in him, was not carried to such outrage, but either was silent in him not consulted withal (as in heady and boisterous affections it cometh to pass;) or else, it secretly rebuked the tongue, though no such thing appeared. And so likewise the faith, for which Christ prayed that it might not fail nor be overcome, was not extinct in him, nor utterly lost. For if it had been so, he would have joined himself in familiarity with the Jews, and have complained, that he had all that while been deceived of his master: whereas on the other side, he went forth and wept bitterly, and declared many [ B] ways how deeply he was displeased with himself for that his offense. Neither yet do I speak this of Peter, as though I went about to make his sin small and light; which (surely) I am persuaded, did deserve eternal death a thousand ways: but that if any have sinned of infirmity or in any such manner, as Peter did, (and yet, besides the unpardonable sin, one would think that none could be greater) yet that they should not cast away all hope, and so despair; but that they should be persuaded, that the way is open to salvation, if they have the faith and repentance which Peter had.

Of David and others, the like may be said; but I have stayed too long in these examples. I will return now to the privileges and liberties which the [ C] servants of God have proper unto themselves from other men, that they may not coldly and unwillingly despise the world, and cleave to the Lord without fainting. I trust, now the hardest objection is answered which can be brought against their welfare and prosperity, and that it cannot be taken from them by any subtlety or malice of the adversary; as it is written: The gates of hell shall not prevail against them : and therefore I may be bold to affirm, that they having their names written in heaven already, and this being testified of them by the Lord himself, That they shall be kept safe unto the resurrection day, & that none shall take them out of his hands; that they are in great account with him, and highly esteemed of him, as was said before. And howsoever the [ D] world think and speak of them, because they know them not: yet is their estate most honorable, because they are honored of the Almighty, and from the greatest fear of danger they are delivered. Is a valiant and noble gentleman in disgrace, because (whiles he goeth under great perils for his country, & hazardeth his life for his Prince, and goeth thorough many hard adventures) he is reported of to be confederate with the enemy: when yet he is beloved and renowned (and that for just cause) of Prince and Peers? No more is the servant of God to be reputed vile, and his estate contemptible, for that (whiles he goeth about to honor his God, and in his life to express his exceeding kindness) he is both then and therefore set against by the devil and his ministers, [ E] and by their malice and subtlety drawn into some action, which might cause ill report and breed a doubt of his godliness, when yet his faithfulness is approved of the Lord his God. Was Paul, because he was buffited by the messenger of Satan, that is, after great exaltation and glory a little before, now immediately not only deprived of the feeling of it, but brought to so contrary an estate, that he was deeply ashamed to think he had been so high; was he therefore deprived of that which yet he was made to hope for? Nay, therefore the Scripture putteth it out of all doubt, saying after: That he triumphed [ F] over Satan in token that he had found nothing in him to overthrow him, as he saith himself: I have fought a good fight, I have finished my course, I have kept the faith: from henceforth is laid up for me a crown of righteousness. Therefore we see, how God keepeth his from shameful evils, while they believe that he will do so, and maketh an holy and Christian life their comfort. And yet all these and other such excellent privileges which appertain unto them, are no more then God did see they should stand in need of (as I said in the former privilege) to help them bear the burden of tribulation, reproach and other discouragements which here meet with them: which would [ G] shake them so, as they would make them to faint utterly if they were not upholden with props and stays most mighty.

CHAP. 6. Of the fourth privilege: How the godly may rise again when they are fallen.

T He fourth privilege doth most fitly go and agree with these [ H] three former, although much differing from them: and therefore I do adioine it, as the next in order thereto. And it is this: that if at any time his beloved ones do by any occasion fall from their settled course into any offense, whereby their consciences are wounded and accuse them, or be by strong delusion persuaded that God is highly displeased with them; yet this liberty they have given them of God, to return to him, with certain persuasion that he will never cast them off, but will receive them into favor again, from which it seemed to them that they were debarred: whereas they, who were never converted unto God, can have no such warrant, neither desire it unless it be in their fear. And yet I speak [ I] not this, as though I went about to debar such from embracing God's mercy offered them: who I exhort earnestly, to seek it speedily. But as for the other, there is no just cause why they should cast away their confidence, and doubt or fear that the Lord hath forsaken them, as the most of them through ignorance and unbelief do too readily conceive and persuade themselves. For if any of them sin, they have an Advocate with the father, Jesus Christ the righteous, who is a propitiation for their sins, to the end they may be encouraged to rise up out of their falls again.

And if it were not thus, that they might be received again after some grievous offense, what encouragement were there to any Christian, to strive against [ K] sin and seek to live godly, seeing one time or other, the frowardest may be led into that sin which he never thought he should have been deceived by? So that God would have us know, not only that we may rise up from our falls, and return to him again as to our father; but also, he commandeth us so to do, and looketh for it at our hands, and is offended if we do it not; as may plainly appear by his own words in the prophet Jeremiah: [ A] Do men fall and not rise again? or go out of the way and not return? I waited and looked, and there was no man that said: What have I done? If God wait and look for it, that such as have perversely offended, should return; and taketh it ill at their hands that they do not: is it to be doubted, whether they may or no? Yet more may be said to this purpose. Me thinks that which our savior Christ speaketh to Peter, is admirable: who was not content to teach him this doctrine among other, Of the return of a straying sheep; but because he would strongly arm him against despair, at the time when he should fall into that deep gulf of denying him, he saith unto him,; Simon, Simon, Satan [ B] hath desired you to sift you as it were wheat; but I have prayed for thee, that thy faith fail not: and when thou shalt be converted, strengthen thy brethren. Wherein most lovingly and wisely, although covertly, he forewarneth him, that though Satan should drive him far from his standing, and almost glean him out from the rest of his fellows, as an Apostate: yet for all that, he should not remain separate from him, & through unbelief afraid to come home to him again, but in any wise think that he must return: and for more sure token thereof, he should afterward convert others; seeing by his experience he should be best able to persuade them, as having most deeply fallen himself and therefore might hardliest of others have been raised up again and pardoned. [ C] And to a singular end did the Lord Jesus speak thus to him, and in fit season, lest Peter after his fall should have been afraid to arise: for which cause also, he did encourage him; when sending to his disciples to meet him in Galily, he expressly named Peter among the rest, saying: Go tell the disciples and Peter that I go before them into Galily, lest Peter should else have thought that he had not been worthy to be counted a disciple. Mar. 16.7.

And if it were not so, that all weak ones falling by any occasion, might be raised up again, and the poor wandering souls brought home, but must utterly perish and be lost, to what end should these and many other like Scriptures serve: Brethren, if any be fallen by infirmity, thou that art spiritual, that is, [ D] hast more strength of the spirit then they, help to hold them up in the spirit of meekness ; that so they may be fast settled in their former faith and hope again? And also, the parable of the straying sheep upon the mountains, which with all diligence was sought up again till it were found, and not let go and lost forever? Besides, who knoweth not, that it is one use of the ministry of the word, as we read in the prophet Ezekiel, to strengthen, confirm and stablish those, who having had a taste of the life to come, yet are hailed and carried from their stayed course by the deceitfulness of sin and the world? also, to heal the sick and to bind up the broken, &c? For the which cause, the Apostle desired to come to the Thessalonians often, to supply [ E] that which might be wanting in any of them: and if a man must oft and in great injuries remit his brother, will not God who teacheth others to be merciful, do much more? Therefore this ought to be out of all question, and controversy, that the brother who hath forsaken the good way which leadeth to life, and is entangled in the world, or snared in the false and deceiveable pleasures of it, or any other way is turned aside after Satan; yet is not cast off from being cared for of the Lord, but hath large liberty and great encouragement to return, contrary to that cursed opinion of the Nouatian heretics.