Seven Treatises

CHAP. 7. Of the fifth privilege: namely, The gracious helps by which he hath granted them to grow in faith and godliness.

A Ll this that hath been said of these four privileges last mentioned, will be granted in general to be true I doubt not, for all professors are literal and speculative Christians: they say, and do not. But when this doctrine should be brought to use [ D] of them in particulars, and when they are to be pressed with the practice of it, then many will answer: They hope that it doeth not appertain to them, neither are they able (they say) thus to hold steadfastly the certainty of gods favor by faith, and to subdue and overcome their sins, to lead a godly life, nor to rise up again when they have fallen dangerously: (thereby showing, that they do not look to be led by the word in their actions:) but I go not about to persuade such, that they have any part in these privileges. And they might speak with good reason, objecting thus of all other as well as of themselves, if God had not appointed and taught them by what helps and means, they may do this. But therefore we are to know [ E] that God hath bestowed this privilege upon his children, over and beside the former, that by such means and helps as he hath acquainted them with, and taught them to use, they may be able to enjoy the foresaid liberties (which without them, and by their own strength they cannot so much as go about) and to prevail so far by enjoining them, that they may find their lives more sweet and comfortable, then other can in what estate or condition soever, if they have not their part in them.

And that it may be seen that these helps are privileges, (as I have said) [ F] behold it briefly in the particular helps, and especially such are to be used daily; as for example: What a benefit is it, that by prayer we may come unto our God for whatsoever we have need of that is good for us, and may obtain it? that we may come to him, (I say) break our mind, lay open our grief and commune familiarly with him as with a friend, when we will: he never being weary of us, nor taking scorn of us or rejecting us? when yet, to have this access to an earthly prince but at some time & for someone pleasure or other, is few men's cases to obtain, and hardly inioied. But this is yet more, that we know how to come before the Lord with confidence and reverence, so as we [ G] need not doubt but he will hear and regard us, and so to come with delight; when yet prayer is counted a cold help to men of the world to be upholden by.

Of watchfulness to say a little also: what a treasure is this, that whereas the devil deceiveth thousands, they being not wise & wary to escape his sleights; yet he teacheth his, far greater wisdom and care to take heed to themselves? for he draweth some to whoredom and uncleanness: some to vain and dangerous expense of the precious time in play and folly: some to hunt after the wealth of this world, with pined and hunger starved souls: and vndoeth others after sundry other ways; when yet we may by watchfulness shift and shun [ H] them, and not be taken in the snare, as others are; and the oftener that we have prevailed, we may be the better able to prevail still for hereafter: and that we thus resisting and overcoming in the greatest danger, we may much more avoid the smaller. But neither our gain by it, nor their loss who are not acquainted with it, is greatly considered of them till they have thoroughly smarted for the neglect of it.

And so I may say of the viewing of, & looking back unto our whole course of life in the day, when we are ready to lie down at night: What a sweet liberty is this, that whereas the most are either stung or wounded at night with the remembrance of their evil spending of the day or a great part of it, or some [ I] evil that they have done in it; or else, think not of it at all, but digest it merrily and forget it (which, of the two, is far more dangerous, as that which surfiteth them:) yet we may by this privilege of looking back to our bestowing of the day, avoid both the one and the other of these daily sicknesses; or if we remember anything to have escaped us amiss, we are ready to bewail and acknowledge it to our God, and to pray for pardon in faith, and renounce our sin: and yet who seeth not, that for the most part, we may be sure to find little to accuse us then at our lying down, or to hinder our sleep, because we were watchful against it through the day, while we were awake? The same I may say of the rest. [ K]

For as he hath promised to bless the using of these helps, so he draweth our hearts to believe it that he will do so indeed, and thereby to look for the accomplishing of his promise even as certainly, as if it were already performed; as Joshua did in all the Lord's battles which he fought for the people of Israel, when God had said of the whole land of Canaan: I have, or (which is all one in God) I will give it into thy hand ; he believing that he would do so [ A] indeed, was encouraged thereby to fight for it, and to go against their enemies and make war with them, in another manner of proceeding, either in cheerfulness or confidence, then they which came against him. And so (to say the same of the particulars) when the Lord said: I have given Jericho and Ai into thy hands, the king of Jerusalem with his band of other kings and their men of war, the king of Haser with all the kings and people that came with him, whose multitude was as the sand of the sea shore ; what was his munition or armor, but his faith? wherein lay his strength but in this, that he believed, that the God of heaven and earth was stronger then all they; and that he which [ B] had promised, would also do the same although he was invisible? For the which cause, it is written in the scriptures, that by faith the walls of Jericho (a thing in reason most absurd) yet by faith, and not by battery or strength or policy, they fell down. The same I might (but for avoiding tediousness) say of many other; who believing, that God would bless the same means, which he commanded them to use, have with great courage interprised them: as Noah in making the ark, Abraham in offering to kill his son; who if they had not believed, that God would bless their endeavors and turn them to their great good, would never have attempted the same.

And thus having made this matter plain by examples, I will now proceed [ C] in applying them to the present occasion. Therefore, as Joshua having promises given him of God, believed them and thereby prevailed against difficulties and discouragements: so God's servants having the like promises, are strengthened by God to believe them, as he was, and by believing them obtain that which is promised. For God promiseth, that by the helps which he hath given, he will enable his people to get victory over their sins, to lead a godly life: and when they fall by any infirmity, not to suffer them either to faint and despair of forgiveness, on the one side; or to make light of their sin and to be careless about it, one the other side. These promises therefore whosoever believe, they by the helps which they use, obtain the [ D] blessing, namely the thing that is promised. So that it is not the bare using of these helps which effecteth, much less meriteth any such fruit or blessing; but that they are used in faith, and the parties who use them, look constantly for blessing upon the same, and power and strength from God to help their weakness.

This was necessary for me to say, how and in what case the means and helps, which we use to the constant practicing of a godly life, become effectual unto us; namely, when we believe God that he will bless them to us. And indeed otherwise, let not men look to receive anything thereby; which the apostle James affirming of one especial help, namely of prayer, is as truly said [ E] of all the rest: that he which doubteth and wauereth (when he should believe) whether by those helps he shall be furthered and bettered or not; let not that man look to receive anything. Therefore we must learn to be acquainted with faith, even as we desire to be acquainted with God (for by no other means can we know him, or have access unto him:) and thereby we receive power and strength through the helps which we use, to live well and godly. These helps what they are, and which ought to be used every day, and which by other occasions, I have before set down in the third and fourth part of [ F] this treatise.

[ 5] Now, forasmuch as God hath given this liberty, as a singular privilege to his people, to use these helps constantly and continually, it is our part to see, whether we do so or not; or whether we suffer our selves to be plucked away with the error of the wicked, and so fall from our steadfastness. For if we find not our lives, and our whole course in all dealings and affairs through the day, to be so passed as that we have peace to Godward throughout, and with peace lie down at even, it is our own sin; God hath taught us, and also provided how it might have been otherwise with us, if we had been but [ G] as careful to find it, as we were careful about our living and maintenance, or to seek up a straied beast which we had lost, and to bring it into the pasture again.

And to speak more plainly, if we do not so begin the day with thanksgiving, confession of sin, and prayer when we may do it conveniently, and so arm our selves with the whole armor of a Christian, so watch and pray after, so use Christian exercise in family, and remember God's bounty towards us; and lastly so look back to our passing of the day, that we may see by all these that we have been guided by God, and that we have been holden in our course without any just cause to wound our conscience: then it is the devil, [ H] who hath detained and kept our right from us, and deprived us of so good a portion as our God hath bequeathed us, when he shown himself willing to have had it otherwise.

And whither through ignorance, we know not how to be safely led through the day; or that which is little better, although we know, yet for slougth, or for that we love darkness more then light, we let pass many known duties, or suffer sundry offenses to pass from us in the day: it is all one, as if we would suffer our selves to be deprived of our own proper inheritance by some cousener, who shall tell us that it belongeth not unto us, when yet we are able to show clear and sufficient evidence for it. For when the Lord shall [ I] say: Let no man take away your crown; then the devil showeth himself manifestly in detaining it from us. And therefore we must remember that to use these helps rightly, is no bondage nor servitude, as men of the world count them, who strain themselves and strive mightily to be delivered from the holy and spiritual use of them, and not to be tied thereto: we must rather be persuaded, that they are most precious liberties, peculiar to gods dearest servants; and a singular benefit of God, that in such a dead world, and frozen age as we live in, we may be counted meet, and made able to honor our God, (which to most men is tedious) and to have peace with him throughout the day; and that we may be taught of him to use the helps thereto, which [ K] others are well content not to be acquainted with.

And if we be thoroughly persuaded of this, that it is a liberty, a benefit, and honor to us, to hold our minds willing from day today to the reverent use of them; and be resolved, that we have no work more needful to be done of us any day then this: we shall not need to doubt of such fruit hereof, as is not to be repented of; even such, as will cause us to confess that the means and [ A] helps to grow in godliness, and a mind to use them daily against the discouragements and hindrances of the day, are a singular prerogative to a Christian. And otherwise, how precious soever they be in themselves, yet if we think not so of them, but shall be well content, by every light occasion to omit and neglect them, or slightly and hoverly to pass them over, I testify, that we shall get no good by them, no more than the common sort do: but as they have lost their beauty with us; so we shall lose our fruit of them. Consider what I say, and the Lord give thee understanding.

For be this known to the profanest and proudest contemner of God, which [ B] seldom, and only for fashion doth pray or hear a sermon, that these helps, whereby we grow constant in a Christian life, are not of little account because they are so with him; but that they are so glorious that he is not worthy of them, nor to reap the profit that cometh by them: his light esteeming of them causeth me to set the more by them: his vnsauourinesse that he findeth in them and weariness of them, causeth me to commend them the more highly, and the more to admire the Lord's kindness to me, who maketh them so sweet and gainful to me, which are to him very gall and wormwood. For otherwise, how could they properly be called privileges, if they were a like precious to good and to bad? or were in as good reckoning with the one, as [ C] with the other? For, the evil sort are not persuaded thus of them, therefore they find nothing. They either know not these helps, (which may truly be said of the most of them) or if they do, yet they know not how to use them in faith, especially (I may say) not constantly, one day as another, or one of them as well as another, (that it may go better with their souls thereby:) but think, that though they use them not at all, it is no great matter; and if they do use them, though it be but in ceremony and never so hoverly, then they think, that even for that very cause they highly please God. Which manner of using them, is never able to prove to them, what fruit and benefit may be reaped by them.

[ D] But we who believe in him, may know them, and rightly practice them, (though full weakly at some time we do it) and look for fruit by them, and enjoy it: and when we see what blessing he giveth us thereof, (as he doth, and that very great, to the end that we may have the better experience how many ways he keepeth promise with us, and how he enricheth us) then we wax more constant therein, and are the more hardly withdrawn by any occasions from holding out in the same. This (I say) we may do, although with grief it may be spoken, that many even of us, are too far off from enjoining this liberty as we might do. But let all such know, that it is their own sin, who cannot therefore praise God for this sweet help, while they be not the better [ E] for it. Therefore to shut up this point, let this be persuaded to all God's faithful servants, that he hath of singular favor given the helps which settle them in a Christian life, as a great prerogative and privilege: and therefore, when under color of weakness we yield to the waiwardnesse of our hearts, which are soon untoward to these gracious helps, and weary of them, we must repent of such unthankfulness, and of the nourishing of such fleshly liberty as shaketh off so needful duties. So shall we show our selves wise, though the world count us fools; and be in good safety, when their danger shall be great. [ F]

Now I would have proceeded to lay forth before the Christian Reader another privilege, which in this place would very fitly come in; and that is, that God hath surely provided, that they who are thus far beautified and blessed of him, shall thus continue unto the end: but seeing it is the last that is enjoyed in this life, it shall have the last place among the temporal privileges. But yet I thought not amiss to mention such a thing here, both to stay them which after the hearing of so blessed beginnings and proceedings, would be glad to hear of the end answerable to them both: and also that they may look for it in the place assigned. [ G]

CHAP. 8. Of the sixth privilege: namely, of the right using of prosperity.

N Ow the next privilege that I think may most fitly be joined with the former, is: how the Lord hath taught his the right use of prosperity and adversity, and how they may carry themselves in peace, and be upright in both estates: two of the most principal [ H] parts of our life, seeing the greatest part of it doth go thorough them: for the most of it is accompanied with blessings or chastisements. The right use of both, although in some sort and in general may be gathered out of the former discourses, and namely, of the third privilege: yet because they are distinct points, and it is hard to use them aright, and as precious as it is hard; I know it is very necessary to make a particular Treatise thereof. And first, more clearly to speak of the one, I say: God hath exceedingly declared his mercy and kindness this way to his people, that although prosperity be a slippery path, and riches and honor, health and friends, with all the other lawful pleasures, profits and liberties of this life do deceive and undo [ I] the greatest part of the world which enjoy and possess them; yet the beloved of the Lord may be free from this danger, and so directed that they need not be taken in these snares, nor make them their bane which are given them as blessings: this grace therefore if any shall be found to enjoy, they may be worthily said to be privileged above other men. Now to prove this, that God's children may use the world rightly (which is impossible for any other to do: ) I do not mean, that because they have right unto earthly things through Christ, and are heirs with him of the blessings of the world, that therefore they do soberly and as they ought use the same; for many even of them, are (I confess) far from it, and therefore that which they want I labor to help [ K] them to: but as they are the persons which may be persuaded and brought to the right use of these outward liberties (and not the wicked;) so God draweth their hearts thereunto by his mighty power, whereby he is able to do all things.

For when he causeth this doctrine to be taught them: Of the contempt of the world, of contentation in their estate, of moderation and sobriety in lawful [ A] pleasures and profits &c. he imprinteth it in their hearts by the holy ghost: he maketh them able to believe that it is spoken to them, and therefore to apply it to themselves: he maketh them prove how this doctrine worketh in them, and try themselves by it, that where they see themselves to have gone beyond their bounds, they may return and bring their feet back into the way of his testimonies: he, through the same doctrine, seasoneth their hearts, and wholly possesseth them with the love of it, that so their wants may be supplied, and they thereby may grow better practiced in this sobriety. And although the enjoining of earthly commodities be an alluring bait, and easy to [ B] make a man forget his mortality; as we see in Nabucadnezzar, Herod, and others: yet the scripture giveth greater grace, as to Daniel, Job, and others who determined not to set their hearts on them.

But besides this, through further benefit of the scripture, God causeth his, to set oft before their eyes, the daily changes of all things under the sun: Ps. 102.26. the death of noble personages, friends and acquaintance; the most flourishing flowers to fade, and loose their beauty, and nothing to continue in one estate: and by the oft and deep considering of these, their harts are much apalled, & the pride of life greatly abated in them. And as they grow daily to see more clearly their gain hereby, and that without these meditations upon [ C] examples and doctrine of death and mortality, &c. they cannot keep their hearts freed from infection by the world and earthly dealings: so do they more resolve with themselves daily, to think of them still; and to purge out their old and accustomed delightings in worldly things, their dreams of long life, desire of ease, and increase of earthly commodities: with all which the devil stuffeth and filleth their brains, that while they begin to give themselves over to these, they may be persuaded strongly that there is no other happiness to be attained unto; and so thereby, destruction may suddenly come upon them.

Thus (I say) the Lord frameth his, to the contempt of the world, and to [ D] temperance and contentation, to desire no more then their most wise & provident father thinketh meet for them, nor no longer to enjoy any of their temporal liberties, then he shall see it to be expedient. Thus he teacheth them both in wanting, to think themselves (yet) nevertheless beloved of God; and in the enjoining of abundance, not to think themselves the better for it nor to be proud of it: I say, he teacheth them; for neither bring they this grace with them from their cradle, but learn it; and study how to learn it so, as they may practice it: and yet they learn it not by their own wisdom, but by God, who is only able to teach it them: who by the means that I have shown, doth bring to pass, that they so buy, as if they possessed not; and so use [ E] the world, as that they abuse it not; so use marriage, as they are not hurt nor hindered from godly life by it, more then if they were unmarried, but much furthered and helped by it, neither neglect they thereby the caring for the things of the lord: but as two are better then one, so find they (as God hath appointed) much help thereby unto every good work. Neither, though they have much in the world, do they therefore love it much; but are glad to follow holy Job in that, when he said: If I have made gold my hope, or have said to the wedge of gold, Thou art my confidence: If I rejoiced because my substance was great, or because [ F] my hand had gotten much: this had been an iniquity to be condemned, for I had denied the God above. Therefore if these be great riches, liberties and privileges to enjoy; I mean, to have contentation in our estate, yea to be thankful to God in all things, not puffed up with prosperity, to acknowledge the uncertainty of our commodities, and therefore not to rest nor put confidence in them, nor to desire the increasing of them simply, much less by any indirect means, but to let them serve for the necessities of our brethren as well as for our own uses: now therefore, if these are the precious gifts of God, and yet that God frameth his servants to endeavor, and in some sort to do all these [ G] and such like; I hope it may truly be said, that he doth honor them highly, and privilege them greatly in working thus graciously in them.

But when all this is said, me thinks I hear diverse to object thus: We doubt nothing of the truth of all this, but that there have been such mentioned in the Scriptures: but what is that to us? where are they in this our age who may be brought forth for such examples? I say, if the men could not easily be found, yet that hindereth not the doctrine to be true: but further I say as the truth saith, Ios. 1.5. As God hath done to others, so he will do to us; and his goodness is not abated towards us, more then it was in the ages past: yea rather, we have more near acquaintance with the will and mind of God, then [ H] many of them who are highly commended in the Scriptures; and in this latter age, God hath visited his people in a most gracious manner, bestowing his gifts and pouring out the graces of his spirit upon them abundantly. All which laid together, what can be gathered less then this, that when his children hear by the preaching of his word, all things under the sun to be transitory, vain and soon flitting away, and themselves also with them daily drawing unto an end, riches uncertain, beauty deceitful, health ever changing, friends always dying, &c. but that he causeth them to believe it, and therefore not to rest upon them? So when they hear, that they may not use them as they list, (no not the lawfullest of their liberties, as possessions, recreations, [ I] friends, time, &c.) that is, to pride, wantonness, idleness, excess, the wronging and hurting of others, but as helps to themselves and many others unto godliness; they are glad to hear their shepherds voice, and they know it and believe it and follow it, using these lawful benefits of God accordingly: I say, when they know by God's word, how they may use them which sometime they did not know, and that God giveth such grace to his, (and causeth the same to be published and preached) whereby they may be able to use all these outward blessings of God to their right ends, and so, as they become not baits and snares unto them; they rejoice and believe the same with thankful hearts, and so are made able to do the same, using their [ K] prayers and watch with their other helps, to practice this point of godliness (namely, moderation and the true use of their lawful liberties) as they endeavor after all the rest.

For when they once be resolved, that it is the work which God setteth them about, and that he will strengthen and fit them for it, it doth mightily encourage them to take in hand and go about it: even as on the contrary, [ A] there is no stronger dismaier of them, then when they set upon either this, or any other part of God's service by their own strength; that is, not knowing whether they may be bold to believe and be persuaded, that the Lord will give them power and harten them unto the right performance of it, (for of that point the most of God's poor children are ignorant or not settled in faith about it) and therefore they doubt and fear, that they shall never come near or attain to that which they seek: by occasion of which weakness, the devil holdeth them in great discomfort; that although they would do the will of God in that which they go about, yet they stand at a stay, and are [ B] holden under many heavy discouragements for a long time. And yet are these far more faithful and simple hearted, howsoever they are feared by their own weakness, then they who think they please God highly, if they do anything in their own opinion more then others, how little warrant soever they have for it.

But to return to that which I said, that the Lord enableth his to govern themselves in the use of their goods and lawful liberties (which is a great privilege:) that I be not understood amiss, I think good to express my mind more clearly. If any should gather or think, that I mean all God's people do enjoy this liberty and prerogative: I answer, that I am far from that [ C] judgment. But as may be well seen by that which I have said, they who believe it, that God will make them fit for it how unfit soever they are of themselves, they shall enjoy it. I have propounded to prove no other thing. For by this it may appear, that seeing God's children may be made partakers of such a treasure, which but few of them do enjoy (and of the unregenerate not one can:) therefore they beholding what he hath bequeathed them, they shall show, that they provide ill for themselves, if they attain not to that, being so great a benefit which God hath so freely bestowed upon them. There should need no more unto such, but this: that they may know, that he hath granted it out unto them freely, and calleth them everywhere, to the [ D] partaking of it: which being so, what should hold them back from enjoining it? that whereas the most are as brute beasts, servants to their lusts, yet these (of whom I speak) may captivate and subdue them: especially, seeing it is greater honor to them, to overcome their unruly passions, than to win a city.

As for those who count this honor, preciseness; and this imbondaging [ 7] of their unruly affections to be more than Christians need to be urged unto: what have I to do with them? They are the enemies of the cross of Christ, they turn the grace of God into wantonness, they make lawful liberties to become unlawful through their ill using of them. Of whom this I say, which I [ E] will only say: that they will bring unto them the swifter damnation. To which kind of people, & to their like objecting thus & demanding: What? do these whom you commend so highly for their good government and temperance in the use of lawful things, always keep one and the same course? I say, they most of all endeavor after that; and how full of sadness soever it be and tedious to others, yet to them it is sweet and pleasant: insomuch, that although they be sometime deceived by the devil, and driven from their hold, yet as soon as they perceive that they have gone too far, and have passed their [ F] bounds in their lawful liberties, eating, drinking, recreation, use of marriage, pleasuring in goods, trusting in friends, and making flesh their arm; they return speedily as out of open and manifest sins, and thereby become more careful another time: and when they see how many buffets light upon others, who have small regard of sobriety or measure keeping; they see their portion to be great in restreining themselves from that excess in lawful things, which they keep no measure in. And thus much be said of the first part or branch of this privilege. Wherein may be seen, that the Lord hath offered great favor to his children, (to so many as esteem of it) that the glory of [ G] present things and prosperity in this world (which undo many) shall (yet) not bewitch nor deceive them; but they shall be able to escape these snares by the spiritual wings that he hath given them for that purpose, to mount above them, as godly Joseph, Moses & many of God's dear servants did before them.

But if it be asked: Why hath he given them to one and not to another? I answer: Seeing one setteth more store by it than another. I speak it to the shame of those who give occasion, though they be otherwise well to be hoped of. For the custom and boldness in this sin of intemperance and worldliness which we see in the most men, doth draw after them and their example, some even of those which are religious; causing them to have their teeth set [ H] on edge, so eagerlie to follow them in their profane course: and the abundance of iniquity doth cool their fervency in seeking to wean their hearts from such poisoned and deceitful baits and dainties as they see them so greedily to devour. For otherwise, though they are frail, yet having received a taste of the heavenly doctrine, which is the only mother and nourisher of true sobriety, they should not so easily forget themselves and be overcome of their vain desires. For if popish dreams and fantasies without all ground of God's word, have so enchanted princes and other persons of great possessions, that they have drawn them from their pomp and many solemnities, into Monasteries and Nunries for the deceivable hope of salvation: should not [ I] the word of truth much more prevail with them who have had a right taste of it, to renounce dangerous and unlawful liberties? And although they were led from one error to another; yet if error might do so much with them, should not the truth do much more with the children of the truth, to abide in it and be governed by it? It is pity, that any of the Lord's beloved should offer such dishonor to the glorious word of God, as to refuse the government of it, and give occasion to the unbelievers to say: That God dieteth his people so meanly in his own house, that they be driven to eat with the intemperate at their table (as it were) their poisoned dainties. But let this reproof make any such of God's servants ashamed, as have given occasion of [ K] it: and let them not follow the excess of such as know no better. And when they shall find this doctrine hard to be practiced, that is, to use their prosperity rightly and soberly; if then such matter as this is, were read and well weighed of them, and the examples of those which are contrarilie minded, what bondage they are in, I doubt not, but that the hardness which they complain of, should in good measure be asswaged.

CHAP. 9. Of the seventh privilege: Concerning the afflictions of the godly; and namely, of the first branch of the same; that is, How they may be free from many of those troubles, which do light on and meet with the unreformed.

N Ow followeth the prerogative that they have about afflictions. Of the which although they are not void: yet if we diligently [ B] mark God's dealing with them herein, we must needs confess, that he showeth exceeding favor unto them. Which seeing it is not one way but many and sundry, declared unto them: I will in some order (as I can) lay them forth particularly. And they may all be referred to three kinds. For first, he holdeth many tribulations from them altogether in that they be his children, which others by their sins do pluck upon themselves, Ps. 32.10.11. Secondly, he delivereth them out of many, which otherwise would sore oppress them, when yet he leaveth others in them still. And thirdly, he teacheth them, aright and well to bear them, when he thinketh it not meet to deliver them. And of these three, I will handle [ C] the first in this chapter.

Concerning the which point, it may easily be gathered by that which hath been said of the former privileges, how true this is: that many troubles never take hold of such as walk after those rules which I have spoken of, and which enjoy the said privileges: and seeing all God's children be such as may do so, therefore even they may be delivered from many troubles and afflictions (one as well as another) which yet the ungodly and unregenerate cannot escape. For they whose hearts are cleansed and sanctified, so that they truly hate all manner of sin, and more specially renounce in their lives the sin which they know; who endeavor to have a good conscience in all things, [ D] and do all this with delight; and with delight also do daily use the means to grow forward in this course: how can the plagues and calamities take hold on them, which do on other men who are strangers to such a course? For the greatest and sorest punishments and troubles that fall upon any, are brought upon them by their sin (contrary to the erroneous opinion of them, who think that religion is the chief cause of troubles) & they are nothing else but the fruit thereof; and the greater sinners that men are, the sharper and heavier judgments outward or inward do meet with and take hold of them, and the deepelier doth God draw his bow against them: and wherein is the scripture more plentiful, then in this argument and matter? For sin, [ E] came the first punishment into the world, namely, death and God's curse, which without sin had never been known in all the world, with the casting off our first parents and their posterity out of the favor of God. Through sin, came all kinds of plagues and punishments upon men; as hunger, nakedness, diseases, the pestilence, bondage to enemies and invasion of them, imprisonment, loss of goods, loss of life, and such like. For sin, both person and place, whole cities and villages have been destroyed: from the king to the beggar, both Pharaoh and the raskall soldiers that pierced [ F] Christ through and platted a crown of thorns upon his head, and Judas the pursebearer who was also the traitor; even all these did by sin purchase to themselves the reward of iniquity. All which plagues, they which were void of those sins and the like which they committed, were freed from.

But I shall not need to say much of this matter which is clear in all men's eyes: and yet I must say that which I do in this place, because it is the ground of this discourse. For if this be true, that troubles and punishments are the fruit of sin, and that they who decline and go aside from the way of sinners, shall not taste of them; it followeth that the children of God who do so, [ G] have a singular prerogative above others, & may be free from many sore vexations. Neither should this seem strange or admirable, forasmuch as they forsake many unlawful liberties and vain pleasures which others hunt after.

[ 3] But as I have said in handling the former privileges, so I must say in this: that the servants of God may enjoy this liberty; but not, that all do so. For experience proveth the contrary: namely, that sundry of God's people do draw upon themselves many troubles through their own default, which they might have been void of, and do trouble themselves when God doth not trouble them: and it is one cause why I did enter into this work, to teach such how they may live more at ease and in safety and without many incumbrances [ H] in this world, then they do or many think they may possibly do. For a great number, even of God's children, do persuade themselves through ignorance of the scriptures ( Math. 22.29) that forasmuch as they hear, that we must go through many tribulations to the kingdom of heaven, therefore it can be no otherwise with us, but that we must of necessity smart and be afflicted as oft and as many ways as we are; which is nothing so: for many troubles and dangers we might shun and avoid by taking heed to our selves, as God's word teacheth us, yea and as his spirit enableth us also to do; which yet through our folly, security, slougth and such other faults of ours, too often do vex and disquiet us, and make our lives utterly unsavory and unpleasant [ I] unto us. For who can deny this, that many honest Christians as well as worse persons, do cause a great part of their lives to be filled with unquietness, anguish and irkesomnesse, (then the which what can be reckoned greater troubles) and that, through impatience, anger, fretting, rashly meddling in other men's matters, and intemperately following and dealing in their own; which unbridled affections others of their brethren wisely and carefully seeking and laboring to resist, prevent and govern, are not molested nor troubled with?

Or who seeth not this: that, even men who deserve to be well thought of for many causes, yet in some particular things refusing to be directed aright, and following their own will, and carried by their evil affections, take liberty [ K] to themselves to misspende the time in foolish jesting, idle and harmful talking, in lightness, in wantonness of the eye, evil companionship, &c. for the which sweet meat they have afterwards sour sauce: and by those means only, raise up in their hearts secret accusations, checks of conscience, horror and fear of death and the judgment day, quenching of the spirit of God, and such like; and the better men they be, the sooner and certainlier [ A] they are thus rewarded. Are not these troubles? which if they had been careful to avoid, they might have lived merrily and with good contentation, as other good servants of God have done, and do, who have set more by true peace and quietness with holiness, (without which no man shall see the Lord) then to loose it for a little piece of their will, and for the enjoining of the pleasures of sin for a season.

But these troubles because they are inward, are not of so many nor so easily seen and discerned as were to be wished, although too many, both godly and wicked, do oft both find and feel them. I will therefore show this in [ B] outward troubles; how many Christians do as well through their sin trouble and incomber their lives with them, as with the other kind. For by their sin (as willful blindness, carelessness and unbridled affections) even they as well as men utterly unreformed, do bring upon themselves shame, suits in law, poverty, debt, diseases, imprisonment, losses, ill report, wicked posterity, &c. These & such like (I am sure) the ignorantest and worst sort of people do count troubles and miseries, and cry out of them, till they do ofttimes deprive themselves of life to the end they may be rid of them. But to prove that they trouble themselves with all these by their sins, is it not a shame to them, when they be found to have been deceivers, liars, boasters, [ C] slanderers, and in such other behavior offensive and scandalous? and doth not the same bring ill report with them also? doth not rashness, hot and hasty speeches, provoking one another cause suits and controversies which need never have been, and rendering like hard measure again, as hath been offered? do not debt and poverty arise of needless and excessive spendings, going above our ability in diet, apparel, purchasing and building; and doth not he which loveth pastime, prove a poor man? So by surfeiting come diseases; and ill posterity by ill education, with too much conniuencie and liberty giving; and by rash and unequal marriages as hasty repentings for their conceived griefs, if not departings one from the other; and an haughty [ D] mind causeth him that nourisheth it, oft times to take up his abode within the prison walls. These are a few of a great many which might as well be reckoned up, but that I would say no more then I must needs.

And what are the troubles of the world, if these be not? and yet who seeth not, that all these and their like are drawn upon many Christians by their sin, as sore corrections from God, seeing they do, & may easily, through want of care and watchfulness, oft offend thus. And true it is, that they might be well avoided, if sin were taken heed of and resisted, and by labor and watchfulness the unruly heart subdued. Neither let any answer me, that this cannot be attained: for I affirm, that God giveth such grace unto frail men [ E] whereby it may be attained to, and teacheth how; and many there are (God have the glory thereof) which comfortably find it, who because they hate to be servants to any sin (although they cannot walk without sin) receive no such wages of sin and iniquity as others do.

And by this which I say, let it be considered, what ease and peace and freedom from many troubles this sort of men enjoy in their lives, which others go without; and what sorrow and calamities some fill their days with, which both they themselves, and many others might be void of. So that it is not as [ F] many have ignorantly thought, that their troubles cannot be avoided; but (as I have said) many of them might be shunned, and their lives might be many ways and in sundry respects more pleasant and quiet then they be: which causeth some that see it to be thus with diverse Christians, (and yet that these their troubles are not for well doing, but by their own folly and procuring) causeth them (I say) to be so far from the love of true religion as they be: for whose sake, if we will not do it to make our own lives more comfortable, we should abstain from offenses; seeing the woe that is pronounced, will otherwise, certainly come upon upon us: Woe to him that causeth another [ G] to fall.

But such men are ready to excuse and answer for themselves, saying, that all cannot be alike, nor all cannot do as some may: which objection unless it be of pure simplicity, is a sign rather that they will go forward, then seek to recover. But whatsoever, or whose soever it be, I answer, Let the weak endeavor [ 5] to follow the stronger: and if any have attained to more then other, in knowledge and experience of the mind and will of God, of them let others learn and take such for their example: but let none please themselves in that which they do, as though they could not attain to any better, but aim at further ripeness and measure of perfection, deadly disliking their smallest [ H] sins, rather then excusing and defending those which are great: and then it shall be verified that is written, to their no small comfort: To him that hath, it shall be given, and he shall have abundance: and he that seeketh in humility, shall find and enjoy plenteously: and he that reverenceth the gifts and graces of other, shall have a part in them himself, and not envy other for them.

And as for the troubles which we speak of, let no man think that we may rejoice in them, seeing we are dehorted frō them by the Apostle Peter, saying: Let no man suffer as an evil doer; seeing they are for just cause upon us to vex & disquiet us, rather then that they can be any matter of joy and gladness to us, except by godly sorrow they bring us to repentance, which (alas) is the least [ I] part of their thought who commit them. The Lord taketh no pleasure in seeing us to trouble our selves, and by our sins to bring vexation into our lives; but showeth us in his word how much it displeaseth him, that we should be so much our own foes, and unwise for our own good, and that we should by our sins hold so many good things from us. For so doth the prophet tell us, that our sins keep many blessings from us. And if they be our sins, that is, our known sins, our willful sins, and those which are committed through our own default and folly, then let us thank our selves, and let us charge our sins, and not the Lord; in that, while we suffer so great and many troubles by them, we have reaped thereby the just fruit of our own [ K] labors. And seeing the sin might and ought to have been avoided; therefore such troubles as they have caused, might also have been prevented.

And this is that which I have gone about to prove, for the comfort of my brethren: that many of us who belong to the Lord, do find more troubles and afflictions then we need to do, and that through our own sin. And therefore I conclude, seeing it is so: that the Lord who guideth his servants in a [ A] more holy course then many of the other sort are content to be guided in, doth thereby grant them this privilege and liberty: that they do escape and are delivered from infinite troubles and calamities, which others who count godliness to strict and precise a course for them, do oft rush and run into.

Oh that this might enter into them deeply and do them good, for whose cause chiefly I have spoken it; I mean, many of God's people: who although they have some love to their brethren, and embrace the gospel heartily and reverently, and have many other good things in them, (it behooveth [ B] me so to judge of them) yea generally they propound to themselves a good course, namely to live after the gospel: yet particularly, are such in their lives as bring small glory to the gospel, but pass over many parts of their lives with very sleight examination, as they do also the government of their hearts. Which faults notwithstanding they be convinced of, yet will they not yield, but go forward in them still: and as for those things which they may lawfully do, although they offend never so manifoldly in and about the same in manner of doing them, yet will they by no means be counseled to redress that which is amiss: in whom it is no hard thing to see, how dear they pay for their liberties, which they will have whatsoever they cost them. They [ C] would hold peace with God, and sometimes find comfort in good things; but when that faileth (as it doth very oft) their lives would become very irksome and tedious unto them, if they made not themselves merry in some earthly and transitory thing: and so they make flesh their arm, which is to deny the Almighty.

Their defense, for that they do not more particularly direct their ways aright, is; that Jesus Christ hath given them liberty and set them free; and that they have no discretion, who urge their brethren so strictly; and such like: which all are but fig leaves to cover their nakedness. For they see (though they would not) oftentimes, that thus living they please not God: neither (if [ D] they advisedly mark it) do they please themselves. Their disquietnesses, checks of conscience and secret accusations they cannot but feel, and many outward troubles do meet with them, as hath been said: and while they seek the cause afar off, behold, it is near unto them; yea at hand, even within them: their will, their untamed affections, the sturdinesse and unruliness of their hearts and this their sin hath found them out.

These therefore I exhort to consider with no worse minds than I have written it, what hath been said: and the Lord give them grace so to do: yea, and let such godly Christians whose teeth yet do sometime water at the dainties of those, though they see what sorrow and reproach they sustain for them, [ E] thank God heartily that they taste not of such poisoned dainties with them.

But now that I have shown, how the Lord doth preserve them from sundry, yea infinite troubles, who set their hearts to walk with him in one thing as in another, (behold, such honor and perogatives his servants may have) I cannot pass by the devilish (and yet foolish) policy of some who do shun to be religious of purpose, because they would be void of sorrow and trouble. They sing the song of the rich man in S. Luke, that in their life time they will have their pleasure whatsoever it cost them when their reckoning cometh [ F] in: and of the Epuicure; Let us eat and drink, &c. and say with the young man in Ecclesiastes: They will rejoice in their youth, and enjoy the delights of sin, though it be but for a season. But they mark not that answer to him in the Gospel: Thou in thy life time receivedst thy pleasure, therefore now thou art tormented ; nor to the young man, by the Preacher, what was said: Know, that for all these things, God will bring thee to judgment. No such thing (I say) they do consider; but all that they observe, is this: How the better that men are for the most part, the less they are set by, as it is said: I have seen the just to perish in his justice: and the less men fashion themselves after this present world, the [ G] less they may (they see) depart from a good conscience, and be merry after the common manner; which these obiecters count an irksome and tedious thing.

Again, they see that as the most part of men among whō the godly live, have them in some indignation and vile account; so that they do by means thereof, sustain mocks, taunts, checks and complaints before their betters, with cruel threatenings, and in persecution times that they are convented, imprisoned, railed on, yea and oft times put to death. These things (I say) they only look at with carnal eyes, and therefore are easily brought to beware, that they come not near their course: but they neither consider, that they suffer [ H] for righteousness sake, and therefore that they are blessed; neither, that they themselves and such as they are, live in darkness and after the lust of their eye and heart, and that their pleasures wanze away as the cracking of thorns under a pot, and afterward they must come to their heavy and unwelcome account. Besides this, though they have sorrow and vexation daily in their lives, by means of their sin, unless they break it off through foolish mirth and vanity for a while: yet partly they see it not, neither count it any; as to be cast into fretting, frowardness, strife, debate, &c. And if they do purchase any trouble by their deserts & ill doings, as shame, charge by the purse, and other punishment; yet they will choose to suffer much this way, rather than [ I] they will be driven from their will, and the enjoining of their fond liberties.

And now let all wise men judge, what these kinds of men have gained by following their sinful course: let (I say) the uttermost of their gain and pleasure be considered, and what troubles they have shunned in shunning to live godly. But when they have done, seeing the Lord hath sufficiently confirmed this: that plagues abide the ungodly, & (that they may be sure of it) that their sin shall find them out; let none look to provide well for himself that way, namely, to shun and be far from the sincere practice of a religious and godly life, to the end he may be free from troubles: for he can no other way more certainly and speedily multiply them. And whereas it is objected, that [ K] the best of God's servants are not free from troubles, but suffer much for their profession and a good conscience: it is granted. But their troubles for those causes, are of another kind, namely, fatherly chastisements to hold them in from perishing with the world; or trials of their patience, faith and other graces of God in them; or such as they suffer for good causes; and so weep and lament, when the world is iocund and merry: and therefore they turn ever [ A] to their profit, as I shall have occasion to show more plentifully in another place more fit for that purpose. And to conclude, let all know this, that though a sinner do evil an hundred times, and God prolongeth his days; yet that it shall be well with them that fear the Lord, and do reverence before them. And thus much of the first point in this second branch of this privilege, that the godly may live void of many and great troubles: and therefore, that such as do not, may thank themselves for it, whether we understand inward distrust and fear, or outward punishments that are fruits of sin.

CHAP. 10. Of the second branch of this privilege, concerning the afflictions of the faithful: namely, That God delivereth them out of many, when the wicked still remain in theirs.

T He second point is, that they may also assure themselves, that the Lord will deliver them (and that of very favor) out of many troubles, though they see not how: even as I have shown, [ C] that some shall not touch them at all. For although they themselves see not how, nor any other likelihood but that they shall long oppress them, yea utterly consume them; yet even then doth the Lord know how to deliver them, and hath many ways, which we could not see, to rid them out of so great calamities: and so he doeth, either before they have long lien upon them, or at least, before they have been driven to any extremity by them, and before they have had their course; as in the deliverances of David, mentioned 1. Sam. 19.20.23.24. & 26. chapters throughout, is to be seen. And this he doth as oft as it is expedient: when in the mean season he dealeth not so with the unbelievers, but when the other escape, they come [ D] many times in their room, as the wise man saith: The godly escape out of trouble by the Lord's delivering of them, and the wicked are come in their stead. Now for proof of that which I said [that God delivereth them out of many] what is more plain then that which the prophet saith: If the Lord had not been on our side, (may Israel now say) if the Lord had not been on our side when men rose up against us, they had then swallowed us up quick, when their wrath was kindled against us, &c. But praised be the Lord, who hath not given us a prey unto their teeth. Our soul is escaped as a bird out of the snare of the fouler, the snare is broken, and we are escaped. The Apostle proveth it also in his words: We would not have you ignorant (brethren) of our affliction which came unto us in [ E] Asia, how we were pressed out of measure, passing strength, so that we altogether doubted even of life: but God delivered us from so great a death, and doth deliver us; in whom we trust also that he will deliver us.

The dangers of God's people under the government of king Ahasuerus, who knoweth not? How had that wicked Haman by malice and subtlety obtained of the king, commission to take their goods and put them to death? The day was set, and all preparation made for the bringing of it to pass: and yet before it could be effected, how did the Lord at the humble suit of Mardocheus [ F] and the Queen Hester in prayer and fasting, seeking unto him, turn away the plague from them, and delivering them, bring their enemies and Haman the first of all the rest (as he was the chiefest) into their room? even as Daniel was delivered out of the lions den (the Lord shutting their mouths that they should not hurt him: ) but his accusers being thrown in after that he was delivered, the lions had the mastery over them, and brake their bones or ever they came at the ground of the den. The whole story of the Bible is full of such examples: wherein this is most clearly to be seen, how God hath delivered his, trusting in him, from and out of many and great dangers and [ G] calamities. So that if God do this for his, then his servants may assuredly look for it.

And yet I would all should know, that I do not bring these, as I might many others to this end, only that I might prove that God hath delivered his children out of troubles: for so hath he done the wicked also (as Ishmael in the wilderness, and the Philistines from Saul :) neither is that the thing which either I intend; or if I did, were that any privilege or peculiar blessing to the godly, forasmuch as the wicked may have their part in it as well as they: But I bring these examples to prove, that God's people may be sure that he will of fatherly love deliver them from many, namely, when they have sought [ H] unto God in their troubles (to God, I say, and not to creatures;) assuring themselves, that as it is he that hath smitten them, so he shall heal them. And in that they have used those means for their deliverance, which God hath taught them to use, namely, fasting and prayer with confidence, as Mardocheus, Jehoshaphat, &c and in that they have rested upon God, as they did in the Psalm 124. 8. & 20.7, and not on a bruised reed, as ofttimes Israel did; and in that when they do look for deliverance certainly, they have first a promise thereof from God, as Joshua had against the king of Hazor and his company; and Gideon against the Amalekites and the Midianites: when they do (I say) obtain deliverance thus, and after this manner, this is a singular [ I] privilege unto them: for then they know that it cometh from God, and therefore they may have great comfort therein, and receive such deliverances as pledges of his favor.

And thus are God's servants only delivered out of their troubles: the ungodly have no part with them in this fellowship. And yet I do not say, that even they are always thus affected and furnished with this grace, always to believe and look for it, as oft as God delivereth them out of any dangers and troubles (that is it indeed which they should daily aim at:) and yet they can have no sound comfort to their hearts more then other men have, unless they do thus wait upon God by sound hope, and seek to him in their [ K] necessities and distresses after this manner; but have only outward help and succor, or an end of their troubles, as the wicked may have; little considering from whence they come, or whether they have them in God's favor or displeasure.

[ 3] But before I go any further, I must here answer an objection. For it will be demanded of me: What profit may we reap by the examples before [ A] alleged? (whereby I proved, that deliverances out of adversities & dangers are not privileges, except they have a promise thereof from God before, and believe the same:) What is that to us will these men say, forasmuch as God doth not at any time speak unto us, as he did in ages past unto our fathers? Jehoshaphat indeed, they say, might well and easily be persuaded, that God would give the Moabites (his enemies) into his hand, when he by his prophet had said to him: To morrow go out against them, and the Lord will be with thee. So Joshua, and in like manner Gideon : but where hath God thus spoken to any of his faithfullest servants in this last age of the world, parsonally or [ B] particularly in trouble (say they) that he will deliver him and remove his afflictions from him? Therefore none of them can be certain thereof, and therefore not so well ordered in their troubles as they were.

I answer: That God doth not indeed speak to us after that manner that he did to our fathers, as we are certified in the epistle to the Hebrews; but hath left his whole mind to us in his word, wherein he hath so fully declared his will in all things as is sufficient, and in the weightiest matters he hath spoken as plainly to us as to them. And concerning this one thing, namely, of delivering us out of distresses and afflictions: if they be inward (as sins and corruptions) he hath promised (if we believe the same) that he will give [ C] us grace to mortify our sin; and if we do not overcome and subdue the same as we would, yet that his grace shall be sufficient for us: and the best of our forefathers had no more. If they be outward visitations, and crosses, as sicknesses, poverty. &c. he hath promised also, that if it be expedient and for the best to us he will pull us out of them; and howsoever he do in our sufferings, that which he doth, shall be the best for us. And there was no other thing said to the body of the church in the former • g • s, but general promises which were made to all the faithful (excepting that for some especial causes some particular promise of deliuerence was made to some certain persons, and for weighty causes; and yet those were not made for all times, nor in all [ D] troubles:) as may be seen by the answer of David, who being driven out of Jerusalem by his son Absalom rising up against him most traitorously & unnaturally, said unto Zadok the priest, Carry the ark of God again into the city: If I shall find favor in the eyes of the Lord, he will bring me again, and show me both it, and the tabernacle thereof: but if he thus say, I have no delight in thee; behold here am I, let him do to me as seemeth good in his eyes.

It it clear by this, that David in his trouble did not know whether God would deliver him or no; neither did he know what the end should be; nor had any promise from God, that he should return again to Jerusalem in peace, and behold the ark and tabernacle anymore: yet David sought to the Lord, [ E] and humbled himself, and was not so amazed with the affliction (as strange as it was) but that he remembered the Lord, and prayed to him, and worshipped in token that he had made God his stay and defense, whatsoever the issue of his sore trial should be. The like is to be seen in the example of Sidrach, Misach and Abednego : who when they heard the straight charge of king Nabucadnezar, That whosoever should not at the sound of the instruments of music fall down and worship the image which he had set up, should be cast into the midst of an hot fiery furnace immediately, answered the king and said: [ F] O Nebuchadnezzar, we are not careful to answer thee in this matter. Behold, our God whom we serve, is able to deliver us from the hot fiery furnace, and he will deliver us out of thy hand, ô king; but if he do not, be it known unto thee (ô king) that we will not serve thy gods, nor worship the golden image which thou hast set up. We see they knew not whether God would deliver them or no: but this they were persuaded of, that he had a most tender & fatherly care over them, and would show the same in the time of their need; and if it were for his glory he would deliver them. &c.

And now (to return to our selves) if we in our tribulations be thus upholden [ G] by the general promises of God, if we sue and seek to him with this condition to be delivered [If it be expedient in his eyes] indeauouring to be contented with that which shall fall out on either side, we have behaved our selves as it became us, we have sought to him aright as his word teacheth us: and if we after this obtain deliverance, God hath heard us, he hath kept promise with us, and we have received good proof of our faith. And who can deny, but that it is a great privilege when we obtain deliverance thus? and thus doing, although we be not delivered, yet we rest persuaded (howsoever our weak nature hold back) that the Lord hath done justly and well; hoping with such confidence, as of frail flesh may be obtained, for answerable [ H] strength and consolation unto the measure of our afflictions in our greatest need. And if men see no great matter in this, let them wade a little deeper, and weigh how they are upholden by their faith that they fall not to shifts and unlawful means (when otherwise they see no way to escape) as the unbelievers do; and namely, Saul with other, who waiting upon lying vanities, forsook God's goodness: neither are stricken with deadness, as Nabal when he heard heavy tidings; nor with distrust and despair, as Judas ; neither with complaining and murmuring at God, as his own children sometime when they are not upholden by faith, are forced to do. And yet if we have deliverance any other way, as by carnal policy, subtle shifts, or the like, (as I do [ I] not deny, but by such means it may come) it is so far off that we should count that a privilege or any matter of rejoicing, that it maketh our affliction double, yea ten-fold thereby, which was in a manner none at all before.

And thus I conclude this other point, affirming, that as it is a singular prerogative to us, that we may be kept frō many troubles altogether, which other cannot be freed from: so it is no less honor, privilege and favor, that we may be delivered out of many (which others shall not be delivered from) as I have shown and proved in this present point; but yet then only it is a privilege (as I have said) that we may be delivered, not when we use unlawful means for it, but when we look for it thus: [If God will: if he see it good and [ K] expedient] and therefore do wait patiently until he send an issue: which grace the unbelievers never have, neither can have: only God's children are capable of it; but for all that, few even of them enjoy it, as either never having learned it soundly and clearly, or not believing that they may possibly attain to it: which causeth so much vnchearefulnesse, discontent, &c. in our troubles, as grudging against God, yea & indirect shifts to avoid them; and [ A] much hollowness, coldness and negligence in the service of God and Christian carriage of our selves before trouble cometh, for fear that when it cometh we shall be inconstant: whereas, if it were otherwise, much heavenly comfort might be reaped in our lives, which now is not.

CHAP. 11. Of the third branch of this privilege: That we may have [ B] much good by our afflictions.

T He third point of this second branch now followeth, which is no less then a great privilege it self beside the two former, and that is: that the Lord teacheth his children aright and well to bear those afflictions, which he thinketh meet to try them with and to hold them under. So that they may not only endure and go under them patiently and contentedly, but also receive much good by them, as they themselves be constrained to confess. And as the Lord teacheth his people to make this use of their afflictions: so everyone of [ C] his, may also learn the same, if they be wise enough to think so; that is, to be resolved that for their exceeding benefit and profit he sendeth them. For then and never till then, they frame and address themselves to receive them from God thankfully and meekly, when his word hath thoroughly settled this thought and persuasion in them: which wisdom few have or attain unto, thus to think, but their own foolish reason; which (while they seek nothing but ease and freedom from trouble) leadeth them a clean contrary way, that is, to be utterly unwilling to bear them, even discouraged and heavy hearted as oft as they think on them. This wisdom therefore must be sought for, even of the good servants of God: that they look for them [ D] daily, and be ready to receive them from God. This it is, that must suppress and check all contrary power of carnal reason, which will be otherwise in the way at all times to annoy them.

It followeth therefore next and most consequently to declare, how the poor people of God may come by this wisdom: & then to show, how it guideth them to make such profitable and good use of their crosses and chastisements, as no other but they are able to do the same. Saint James going about to persuade the Christians which were dispersed by reason of persecution, to receive their afflictions meekly and joyfully, (fearing that there were not many which could do so) shown them; that it was for want of this wisdom [ E] in them, whosoever rebelled under the hand of God; and that they ought to be thoroughly persuaded that God sent them for their benefit and good. And then he goeth forward to teach them, how they might come by it; and that he teacheth them thus: If any man want wisdom let him ask it of God, who giveth to everyone plentifully, and casteth no man in the teeth: but this watchword he giveth: That they must see, they ask in faith, and they shall obtain it. Then for our instruction and edifying let us know, that, if we desire to be partakers of this privilege, to welcome our afflictions, to bear them [ F] cheerfully, and to have them turn to our great benefit (which the most do think will turn to their undoing:) then as we hold this principle of the Apostle to be a truth: that All things work for the best to them which love God ; so we must be wise to think the same of our own afflictions: and if we cannot easily be so persuaded (as no man is for the most part) we must be earnest with God, and that oft and from time to time, that our will may yield to God's will, and we may think that good for us which he thinketh good.

And to the end we may bring our hearts to this, let us weigh to and fro, what we can object against it why we need not submit our selves unto God: [ G] that when all our carnal reasons shall be answered, as being to weak to prevail with us, we may refer the whole course of our lives to be governed by him: and what corrections soever he shall think meet for us, and to try us with and for our benefit, and to keep us from further hurt, (for he hath no worse end in chastising of us) that then we may remember, in all things to be thankful, and take up our cross readily and welcome it, seeing we know the end of it. And let it not be thought much that I say, He hath no worse end in afflicting us: for we ought to be persuaded thoroughly of this, that the Lord our God loving us, he cannot intend our hurt in the least manner, howsoever it shall please him to exercise us. For we may be sure, that he afflicteth not willingly, [ H] nor at any time but when it is meet and expedient for us: and as our Savior said to his beloved Apostles of his bodily departing from them, (which was the greatest outward cross that could befall them: ) It is expedient that I go away from you, for otherwise the comforter cannot come unto you: so would he have us to think, that if it were not for our troubles we should never have such comfort as we have, which doth certainly follow the patient bearing of them.

And here consider the causes why God sendeth them to his beloved ones: which being known & rightly weighed, are of sufficient force to work their great benefit & comfort. First, that they may have experience frō how many [ I] troubles he delivereth thē; and know after, how to look for the like help in the like trouble: secondly, that they may have proof of their faith and patience, which worketh unspeakable comfort: thirdly, that they may not be condemned with the world: fourthly, that by them, as the body by physic, they may be purged from their sinful dross and fear him: and fifthly, that the Lord may thereby wean them from the world (to the which they are so glued) as a child is from the breast (by bitter things) which would not otherwise leave it. So that if we be thus taught of God & learn this wisdom of him, to believe, that to these ends and of very love and faithfulness he afflicteth us whensoever he doth it, we shall be sure to find it so, to our exceeding comfort. [ K]

And although for a while we be tried, and therein may seem to be neglected and forgotten of him; when others shake off the Lord's yoke, and shun the troubles by an evil conscience, which he layeth upon them: yet when they shall after be plunged into dangers without recovery, then shall ours be at an end, and our rejoicing never cease nor be taken from us. Through this faith David comforted himself in his God, when wicked men consulted to take [ A] way his life. Through this wisdom which I have spoken of, (an inseparable companion of faith) he said when his troubles were sore and great: I have held my peace, because thou (ô Lord) haddest done it: and that God was most loving unto him for all that. And so when by this wisdom and faith he had waited patiently on God, he reaped experience and gladness as the fruit thereof, which he himself expresseth in these words, saying: It is good for me (ô Lord) that I have been afflicted. And the like speeches he uttered at sundry times in many of his psalms, which for brevity sake I omit: whereby it may be gathered, that from time to time he was thus upholden in his troubles; and therefore [ B] that he inioied this liberty and privilege in his life, to find his very crosses profitable and good unto him.

The same may be said of Abraham, both at many other times, and namely when he left his own country and his fathers house, to go to a place which God should show him: where he being a stranger & had not a foot of ground to possess, yet having leisure to return, would not; but waited upon God to know his pleasu ••• : which he would never have done, if he had not been persuaded, that the affliction was best for him, which God did try him with. Joseph had no other thing to uphold him when he was sold, put in prison, and his feet pinned in the stocks.

[ C] And to be short, if this trouble us: that, although these worthy servants of God, and many other, had this wisdom to take their troubles aright, and in such meek manner that they seemed not greatly to trouble them; yet we may not look to do so: to this end, let the Apostles words direct and counsel us; he saith: If any man want this wisdom, let him ask it of God, and it shall be given. Loe, he excepteth none (which do not except themselves) of such as know what faith is, and who are able to ask in faith (as all the Lord's may be bold to do;) for he addeth: But let him ask in faith. And: Whosoever shall call on the name of the Lord, shall be saved: for, how can we call upon him, on whom we have not believed ? So that if any such be destitute of this wisdom, they may [ D] thank themselves, it is their own fault.

But to satisfy some, (who, I know, are many) which looking to the Apostles words [ that all turneth to the best to such as love God ] and look no further: whereupon they conclude, if God will have our troubles turn to our good, what need we take any further thought about the matter? I answer: They which believe that, will not be careless in their afflictions, how they be affected under them; whether they lie down blockishly and senselessly under them, or whether they storm and be impatient in them: but will do as David did in all his troubles, (who laid them to heart, and prayed for grace to bear them and for deliverance out of them, though he was sure God would give a [ E] good end of them: even as Daniel also did. ) And if they behave themselves willfully, carelessly or foolishly in them, they shall see them turn to their exceeding hurt and vexation: so far is it off, that they should reap good thereby, they know not how. For the Scripture, which teacheth that afflictions are sent them for their good, doth not profit them, if it be not mixed with faith in them that hear it, Heb. 4.2.

But if they believe that Scripture to be written for them, and apply it; then they receive their crosses from God as sent to them in his love, they murmur [ F] not against him, neither refuse to be chastised of him, but are thankful, and therefore labor for patience, that it may have her perfect work: yea and further, if they can find any sin in themselves which might draw these corrections of the Lord upon them, they heartily turn from it with all possible speed, that so they may more confidently entreat the Lord to turn away all the tartness of their affliction frō them. And they which after this manner behave themselves under the cross, although they perform these duties but in weakness, shall find their troubles, howsoever for the time irksome unto the flesh, yet to be gainful many ways and in many respects unto their souls. [ G]

For they shall give them a proof of that grace, as meekness, trust and confidence, [ 1] which otherwise they could not know to be in them. They shall [ 2] teach them also experience of greater acknowledging God's fatherly kindness, which worketh and bringeth forth these sweet graces in them, by as unlikely occasions, as the soft waters gush out of the hard and stony rock: for in others, what do afflictions cause for the most part that have them, but rage [ 3] and fretting and such like? Besides, in those who are rightly exercised in the bearing of them, they hold them from many sins which others run into: [ 4.5.] they make them more humble and thankful: they hearten them by custom [ 6] therein to bear greater, yea greater than they thought possible that ever [ H] they should have gone under: and with all these cometh most sound and exceeding comfort, in the end at least, with hope in the midst of them, which shall not make them ashamed.

Therefore if the servants of God may enjoy these with many other such commodities by their afflictions, and have so good liking of the Christian life that they will not forsake it for the greatest of them, I conclude this third branch as the two former: That the Lord hath not left their afflictions upon them to vex them, and make their lives wearisome and unpleasant to them; but that they should receive much good and benefit by them. And although they be not without sharpness, yet the Christian life hath so many sweet [ I] fruits of them therewith, that as men are not weary of the pleasant spring time though it be anoied with the flea: so we do not loath our afflicted estate being so many ways gainful, for some bitterness that accompanieth the same: for holy security through the favor of God, a good conscience, and confidence of our cause that it is good, maketh even a hard state easy, or at least tolerable. And these privileges which I have now spoken of, who can sufficiently marvel that our glorious God doth communicate to mortal men, yea vile sinners, which were once without God in the world? I confess in setting them down, that I am much astonished to think of his unspeakable kindness; especially because I have mentioned no vain speculations or dreams of man's [ K] brain which vanish in the air, but undoubted truths out of the word of God, and found true by experience of many good Christians: so that we may worthily be provoked to seek a part therein amongst them. And yet so much the greater they are, and better to be accounted of, inasmuch as the longer they be enjoyed, the more fruit and comfort they bring to him that hath his part in them. And when we find not this doctrine savory and sweet to us, [ A] nor the use of it in our afflictions, let us not charge and challenge the Lord for it, but consider what we have lost through unbelief.

CHAP. 12. Of the eighth privilege: Of growing in grace.

N Ow as it cannot be denied but that these forementioned graces are singular privileges: so (to pass the next) we are not to be [ B] ignorant of this, that whatsoever good things God's people already have and enjoy; yet God hath more in store for them, and will give more grace and greater measure of his heavenly gifts, then they before they had them, could either ask or think. And this is worthy to be considered with the former, as a further increase and higher degree of the fruits of his love, that he doth so largely and bountifully reach out his hand unto them, that thereby they may be enriched as far beyond the beginnings of their true happiness, as their beginnings were beyond their first condition before it in the judgment of all men.

For clearer proof hereof, we are to know, that he maketh them to grow [ C] in sounder understanding of his will, in more assurance of faith and strength of hope, in more patience under the cross, more moderation in the use of their lawful liberties and benefits of this life, he giveth them better rule over their hearts and affections, and that in more things then at the first, and ofter & easilier; and so over their lives and actions, their tongues, their hands, their eyes, their ears. The Lord giveth them far more enlargement in prayer, then in times past, and constantly to bestow more time in all the helps to godliness, and to scour off much rust and rubbish of the rebellious old man and their evil qualities, as they have and see greater reason why they should do so: yea, he worketh more sound comfort by the holy Ghost, and more constant [ D] continuance thereof in them, then they were wont to be acquainted with. And (to comprehend much in few words) the whole course of their life is much better governed then it was wont to be, and the image of God more lively and clearly restored. And are not these (think we) privileges far above their expectation, and greater then they could look for?

All which the Apostle, knowing that they were dainties prepared for the Lord's beloved ones, and a great treasure, (although hidden from the world) did daily wish and pray for, that they might be given to the church of Colossa, as he showeth in these words: After that I heard of your faith in Christ Jesus, and love towards all the Saints, I ceased not to pray for you, that you might [ E] be filled with all knowledge of his will in all wisdom and spiritual under standing; that you might walk worthy the Lord and please him in all things, bringing forth fruit in every good work, & increasing in the acknowledging of God, strengthened with all might (according to his glorious power) unto all long suffering, and lenity of mind with joy. What have I said concerning this privilege, which the Apostle hath not fully contained in these words? And yet what people are there (being but lately turned to God as the Colossians were) which might not think, that the graces which he put them in hope of, and encouraged them to look [ F] for, were not more and far greater then they might possibly be partakers of?

Which thing may lively be seen in Moses example, if we compare the time wherein God did first call him to go to Pharaoh to bring away his people from the bondage and slavery in the which he held them in Egypt, with the days which came after, when he brought them from thence. For when he should first go, he shown great weakness to be in him; himself an unmeet person to go before a king; and the burden too great for him to go under; as by his own words may appere when he saith: Who am I, that thou shouldest send me unto Pharaoh, and that I should bring the children of Israel out of Egypt? But [ G] afterwards, how boldly did he his message unto the king, neither fearing his threats nor countenance: but rather (as it plainly appeareth) Pharaoh was sore afraid of him; as in that he confessed to him (in great anguish of heart) his sin, and desired that he would sue unto the Lord for him (acknowledging that he could much prevail with him) that his plagues might cease. Behold herein one of the greatest matters (as is the fear and face of princes:) he which was afraid to look Pharaoh in the face at the first; was afterward, through strength of faith by cleaving to the Lord's commandment and promise, able to do his message to him with exceeding courage & boldness. And if in this one grace and gift of God he so increased, (which of all other seemeth the hardest) thereby [ H] overcoming that timorousness and faint heartedness which would (if it had not been by spiritual manhood and courage expelled) have made him utterly unfit for the discharging of so weighty a duty; what doubt is there, but that in other graces of God he increased also proporcionably? Which doth further confirm that which I have taken in hand to show: that is, that the Lord giveth that grace unto his beloved, from which they were most far off both in their own sight and in the judgment of others, and therefore (as I have said) more then they sometime could ask or look for.

And no other thing did our Savior Christ mean, when Nathaniel acknowledging him to be very God for that he saw a token thereof in him, [ I] he said: Nathaniel, because I said: [I saw thee under a fig tree] believest thou? Behold, thou shalt see greater things then these. For thou shalt see the Angels of God ascending and descending upon the son of man : that is to say, thou shalt see far more clear signs of my Godhead; thou shalt see my father from heaven, upon earth to witness and testify the same in most familiar manner: so that the light which now thou hast thereof, and the faith by means of it, and thy love to me, and the comfort which thy soul hath thereby with other graces, are in comparison nothing to that they shall be; even as a grain of mustard seed is unto a tree that hath boughs and branches. And what other thing would the Lord have us to learn but this, by these speeches, that the prodigal [ K] son desiring but to be received of his father into his house as one of his hired servants, was taken again as his natural son? and the woman of Canaan, which desired but with the whelps to be refreshed with the crumbs which fell from their masters table, had granted her, for her great faith, all that she would, even the children's dainties? Even so hath the Lord provided wonderful things for them that fear him; as it is said in the Psalm: Very glorious [ A] things are reported of thee, ô thou city of God. And as it is written: Who would have said, that Sarah should give suck? and that the barren should be fruitful? so who would say, that they which had in a manner nothing, should abound in many graces? What was Joshua before he was chosen in the room of Moses his master, to be governor of such a mighty people? but after he believed him which said, Even as I have been with Moses, so will I be with thee ; he found that [ 6] faith, courage, wisdom, experience and near acquaintance with God, which he in no sort was like before to have been partaker of. What was there in Solomon to discharge so great a province as he entered upon in his father David's [ B] stead? but after that the Lord had granted him his wish and choice, he obtained the gracious wisdom which was marvelled at throughout the world.

The Apostles themselves the first three years after they were called to follow Christ, had no great matter in them above other Christians: but after that our Savior had sent them greater measure of heavenly grace from above, who doth not see by the history of their acts, how unlike they were unto such as they had been? I do not mean, in the visible gifts of the holy Ghost which were extraordinary; but in faith, in joy, in duties of their callings: as he told all the eleven at his departure from them: I have many things to say to you, but you cannot receive them now ; yea rather, you hardly understand [ C] me: but the day is at hand, when ye shall not need to ask any questions. And Peter, after he feared God, yet was dismayed at the words of a seely damsel: but after greater grace received, was not afraid of the mighty, no not the high priest. So were sundry of the churches: as that of Thessalonica, who for all that their beginnings were famous (as appeareth in the first epistle of Saint Paul, which he wrote to them) yet did they increase mightily, as may be seen in the second: for thus he writeth to them: We ought to give thanks to God always for you (brethren) forasmuch as your faith increaseth exceedingly, and the love of everyone of you each to other, aboundeth: so that we rejoice yea we boast of you to other churches, because of your patience and faith in all your persecutions and tribulations [ D] that ye suffer.

And therefore from so many testimonies (which in this matter so hardly believed, have been alleged) I think I may boldly affirm: that this is another, yea and that a most worthy privilege, which the Lord granteth out unto his children (and he that is wise will regard it:) That they may grow and multiply daily in the graces of his spirit; yea, that they may excel themselves by many degrees: except we will say, that God's hand is shortened in these latter days more than in former times; or his promise untrue.

But I confess I am glad to know this privilege for mine own comfort, and to speak of it to the stirring up of many my good brethren in this cold [ E] and frozen age: that we may take some trial of our selves, what part we have in this so great a prerogative, which we may enjoy as well as any other. And as well for their just rebuke I speak it, who think it madness for men to contend and strive to go before others in godliness, faith and the fruits thereof, (though we are commanded to excel one another: ) as also to awaken them who having made good and commendable beginnings long agone, yet have taken discouragement from making answerable proceedings, although it be written: Let thy profiting be seen of all. And I deny not, but that the devil [ F] raiseth occasions enough of fainting, sloth, deadness of spirit, of earthly mindedness, neglecting of means, &c. in such as have well begun in a Christian life: but (God be thanked) they are not least unfurnished, nor unprovided of all helps against the same, if they were acquainted with the will of God but as they might be. Such therefore as see themselves faulty and weak this way, let them learn of them which have better experience in the ways of God than themselves, and which do more cheerfully go before them: that they by their example may more soundly and constantly go forward. For why should it not be with the Lord's plants in his orchard, as it is in an husbandmans? [ G] that as grafts and plants being set in good ground do spread their branches and shoot forth their boughs apparently in a few years: so might the Lord's plants do?

Moreover, we see in all societies one cometh awke and untoward to an occupation, learning or any trade; yet in few years is able to guide others: which plainly showeth how he hath profited himself. And can anything be truly said, why he which is but a young Christian only, such an one as is a lively member of Christ, though as yet he be to be thoroughly grounded in the principles of religion; yet can anything (I say) be truly alleged, why he should not in a few years be well grown and increased himself, and able also in those [ H] matters to instruct and guide others? that as he was inexpert in the word of righteousness when he was a babe: so after experience he may be stablished?

For to what end are all those goodly things revealed in the Scriptures: How we may grow from faith to faith, and from grace to grace; and that such as are aged and well grown, should have their inward senses of their minds exercised to discern good and evil; and that we should, whatsoever we have attained unto more than others, yet seek to increase daily more and more? To what end (I say) are such Scriptures and many other of like sort? Are they not written for our instruction and edifying? Or else, do we think that they should lie by us unknown, and we not to meddle with them? Which if we will not [ I] affirm, (as indeed no wise or well advised person will) why should we not look to thrive and prosper in our spiritual husbandry, and that with much more assurance than in the earthly (wherein yet many thousands do exceedingly increase; ) and the rather, for that our gain and the blessing of God is far more certain in that, than in the other? Why (I say) should not we of the ministry first and principally; and then the several congregations and people which are taught and guided by us, not only shine as lights in the dark world, but daily more and more, as the morning light doth unto the perfect day? And to be so far beyond our first beginnings in loving and obeying that which we know, that as we were then ready and forward in a little (when [ K] we knew no more:) so we may now give occasion to many to praise God for us, whiles they see the same readiness and forwardness to continue in us, as our knowledge is increased? And as we were then careful over other for the good of their souls: so why should we not be still of the same mind, exhorting one another daily with comfort, & provoking to love & to good works, and not neglect that duty for the care of our bodies and wealth? The which I [ A] heartily wish were done but with that alacrity and cheerfulness, which I myself have seen many years agone.

But alas, how rare a thing is this to find either in the one or in the other? which causeth this and such other worthy perogatives of the faithful, as are spoken of in the Scripture to be in small account, seeing few examples are found of this practice. And by this it may be seen what is to be understood by growing, and what this privilege is, in the laying forth of the which I am now occupied: namely, that a true Christian may be able to see and in truth to affirm, that he inioieth far better liking, greater freedom, much more [ B] ease and sweetness in serving God, and in the Christian course, then sometime he was able to do or ever looked for. That he seeth far greater light in the will and word of God, and beauty in the Godly life; and hath much more conquest over his rebellious heart in subduing the affections thereof, then ever he thought had been possible for him; which who so inioieth not, is unjustly deprived of so great a commodity, as beside the salvation of his soul, hath none like it upon the earth: and yet cannot be separated from that neither.

And yet as great as it is, I have shown that the Lord thinketh it neither too great nor too good for his children, but hath bequeathed it unto them, and given [ C] them free grant of it; and so they may have their part in it, although the greater the benefit is, the more strongly the devil keepeth men back from possessing it, yea even many of God's dear children themselves, whom he holdeth in the cords of sin and baits of vanity: so that thereby they lose and forgo a great part in this heavenly privilege and liberty. But how he and they do stop their proceedings in grace and Godliness, may be seen in the former treatise of the lets. Yet I cannot omit here to put them in remembrance of this one let again, that without great heed taking they shall weaken their love to their brethren through conceits and taking of pritches one against another, and that oft times without any just cause: so that they shall be [ D] much feebled thereby from duties of love, which (if it were well considered) had little need to be so, being sufficient to hinder every good enterprise, then the which their need be no greater.

But if these and such like be not their stops and stays, let not any object and say: that they desire with their hearts to be partakers of this privilege and benefit, if they knew how: for if they were willing to be persuaded, to use those means with that free and ready heart, constantly and daily, which they sometimes are willing to do, their desire should quickly be accomplished, and they made partakers of that which they wish; and that is, always to make reckoning of that to be their chiefest treasure, To grow in grace and in the knowledge [ E] of Christ: and therefore without ceasing to keep their hearts unto it, and to think there is nothing more to be regarded, nor of greater weight and necessity, then to bestow the day and the several parts of it as they are directed, and as many of them also have done sometime, that they may see themselves to go forward.

I appoint to them no new or strange way; but faithfulness and constancy in keeping of that which already hath been shown them; and the same or like direction for the daily governing of themselves, which hath already been [ F] set down to them; assuring themselves, that God will not be wanting from time to time in blessing the same, unto them. Then as the corn rooted in good ground, through the blessing of God by seasonable weather, becometh far unlike that in few months, which it was at the new coming up and appearing above the ground: so shall they by the same means daily continued reverently and in faith, become far unlike themselves, which they were at their first beginning; and they shall find (as I have said) through the same shine and dew of God's blessing, that increase, which before they never looked for. [ G]

But seeing there are many of God's deer servants, who being by the malice of the devil either altogether deprived of teaching, or seldom taught, or not so taught that they may grow; here I am enforced to bewail their estate, and mourn with them, exorting all such, that as they see any further light and liberty then in times past: so they endeavor to go forward, though they cannot attain to that which others may. And withal I say unto the other which may profit better, as having greater helps, that they forslow not the time, nor neglect to reap the benefit daily which thereby is offered them. For as in the glory of the kingdom of heaven the highest degree of happiness shall be inioied, because men shall then be wholly subject unto God, and obey [ H] him willingly in all things: so the next is, to be more subject to his will, and in more things and upon better ground; and to be better acquainted with the mind of God and his secrets, then in times past: which may make them more forward, then when they first believed.

As for them, which think there is no nearer fellowship to be inioied with God, while they are here on earth, then they themselves have attained unto; nor any greater measure of grace then they are partakers of: let them enjoy their opinion alone, till they be ashamed of it: let us rather hope (to the further glorifying of God) to see that to be our ordinary diet, which hath been sometimes our banqueting cheer; I mean, to be able better and better [ I] to rejoice in all things that we go about through the day, whereas sometime we could scarcely do it at any time in the day; and in nothing be discouraged whiles we have the Lord both in precept and promise to go before us. Little persuasion should need hereunto, if men's hearts were set upon this Christian course, as they are upon deceitful vanities. It is not seen with bodily eye, and therefore slender credit is given to it. It is almost unknown, what beauty and contentation the believing soul findeth in it, and therefore in small request, no not with many of the better sort: and therefore few grow up to that which they might. But ô earthly peace and prosperity! (an especial occasion of this through the deceitfulness of the heart) [ K] how hast thou wounded many with thy outward and flattering look, by means whereof they cannot love that which should be their greatest glory? And of this privilege thus much.

CHAP. 13. Of the ninth privilege: That the believers shall persevere unto the end.

N Ow out of this proceedeth another as necessarily, as it self ariseth out of the former; and that is, Perseverance unto the end, and continuance in faith and repentance. For as he which groweth [ B] to excel himself in all goodness, must first of necessity make a beginning, & be rooted & well settled therein▪ so he which increaseth daily more and more, shall at length make a good end, proportionable at least unto his course of life. For the faithful Christian having obtained of the Lord a delight in his service, and by the same a proceeding from grace to grace; he maketh an easy way for him to perseverance, granting this unto him as another privilege: That he shall not revolt and turn aside with the workers of iniquity, but shall hold out in this holy course unto his end. This appeareth to be true by the Scripture which saith: He which hath begun this good work in his, will also finish and make an end of the same. [ C] Agreeable heerunto is that saying of our Savior: This is the Fathers will which hath sent me, that of all which he hath given me, I should lose nothing, but should raise it up again at the last day. And again: None shall take them out of my hands. Therefore if God will finish the work that he hath begun in his children, if he will keep them safe until all danger be past; that is, to the day of the resurrection; and if none shall take them out of his hands: it is manifest that all such as are grafted into Christ by faith, and who have been effectually called into the number of God's children through the preaching of the Gospel unto the sure and certain hope of eternal life, setting their faces daily toward the same; shall be safely conducted home, and abide in the same [ D] estate unto the end.

But as great a benefit as it is, That they shall continue to the end; yet if the Lord would hide it from them, and keep them from the knowledge of it, it should be much lesser: and therefore this is further to be added, that they which know themselves to be the Lord's; may also know, that they shall be preserved and kept safe against all adversary power of the devil and his instruments, and so persevere unto the end. For although it seem to be a mystery and a secret, that the determinate will and counsel of God concerning this matter should be known; yet it is a secret unto such only as lie in darkness & in the shadow of death, which through unbelief are not able to see into it because it [ E] is a mystery: but the secret of the Lord is not hidden from his own servants, but shall in time be revealed unto them; whom because he calleth his friends, therefore he showeth them his will and mind in the most precious secrets which it is expedient for them to know. For by often hearing the doctrine of perseverance plainly preached unto them, God draweth their hearts to believe it: that as they hear the Lord will perfect the good work which he hath begun in his people, and withal do know themselves to be his people; so they hold this in persuasion, though they see not how by anything in themselves, [ F] that he will continue his favor towards them unto their end. For they which know that they shall have eternal life, must needs also know that they shall be kept by God in this present world from all power of the devil which might hinder them from it. But all believers may and ought to know, that they shall have eternal life, as Saint John teacheth: I write unto you that believe, that ye may know that ye have eternal life: therefore they may know, that they shall be kept to the end that they may also enjoy the same.

Furthermore to persuade this point more strongly to God's children, (of whom many are long held in doubting of the same) and for that it is by the [ G] church of Rome flatly denied: we ought not to doubt of this, but that as God hath been with other of his servants in all ages; so he will be with us which are his in this age, or which shall be his hereafter. And therefore as he hath given them a good end of their pilgrimage, although not without many combats and conflicts: so will he do also unto us which remain, after we have suffered a little, as the Apostle speaketh. Even as Moses, Caleb, and Joshua with others, suffered many things after they first became faithful unto the Lord; yet because he had chosen them, and had promised to be with them, therefore he also did gather them up to their fathers, and they finished their course in peace. [ H]

Besides this, all such as in whom the Lord maketh his word to take root, framing their hearts to be good and honest to receive the same into them, and so to be fit to all Christian duties; they through patience continue and hold the confidence and rejoicing of their hope unto the end, (even as the good ground yieldeth her harvest in due season:) when in the mean while, sundry give over, recoil and faint, who seemed for a time to be as forward as the best. And to conclude these reasons: what is he amongst the people of God, who for any long time hath had proof of God's fatherly kindness, in granting him increase of knowledge, faith, peace of conscience, and the like, but in his first entrance into the Christian course he thought it wonderfully [ I] unlike, that he should ever attain to any such measure of the gifts of God as he now enjoyeth? nay, it seemed unto him utterly impossible. And yet being nourished up by the Lord under a good diet, and once learning to know by what helps and means he doth cause his to go forward, he hath grown up to settledness and constancy, he hath found much liberty and ease (as I may say) in the true worshipping of God: even so, it seemeth not a small matter (doubtless) to any of God's faithful servants when they deeply consider of it, to think that they shall pass safely thorough all temptations and tribulations, especially seeing they find within themselves many wants and weaknesses, many fears and likelihoods of fainting and giving over; and do [ K] see without them, sundry discouragements, allurements, persuasions, threatenings, and both by the devil and world, many hindrances from going still forward: I say, it seemeth not an easy and small matter to them, to think, that they shall see a good end of their conflicting days; yea surely it may be truly affirmed, that they who are not troubled about this or have not been, never made any good beginning. But yet when God's children set a deep and due [ A] consideration of the mighty power of God against their own timorousnes and frailty, and against the strength of the devil and world; again, when they weigh the force of God's promise, who hath warranted a good end unto them, and the many helps by which God hath provided to bring them well home; they rest quietlie, cast their care upon him, and trust that he which hath said it, will also do the same.

The which persuasion when they have once fastened upon, (and the ofter they think on it, the more surely they shall hold it) it is hard to say, how it reviveth and gladdeth their hearts: it is a treasure invaluable, when they once [ B] soundly know it (as they can best tell the price and value of it, who have sometimes doubted of it and have felt extreme anguish thereby:) who, if they might have been assured of it in some former fears and distress, would have preferred it before the greatest commodities.

These therefore, when they once know and believe it, receiving it with such joy as I have said, do not (as carnal men imagine they will) abuse this precious liberty to looseness and licentiousness, as not caring what they do, or how carelessly they look to themselves, seeing they have a promise from God, that they shall persevere in his favor and in a godly life unto their end. They do not (I say) by this occasion wax slothful, worldly, idle, vain, or [ C] any other way seek to shake off the Lord's yoke, as weary of the same: (and yet I deny not, but that this doctrine is thus abused of many:) but as they know that perseverance cometh not but by daily good proceeding, so they gather strength and encouragement from thence to go forward more cheerfully; yea, they go about all duties which they know to pertain to them, and the means also which help thereto much more willingly and readily, because they are persuaded they shall not lose their labor, being assured that God hath ordained the variety of helps that they should grow thereby. And indeed so they do: for the same means being daily continued with reverence, by which they have attained to any measure of God's grace already, they become [ D] faster settled in the Christian life, and wax more sound and constant; as also more fruitful in faith, love, patience, obedience, &c. and withstand all hindrances on the contrary: and thus make an end of their life accordingly.

It must needs the less appear (I grant) how glorious the death of many good Christians is, because they do not live under the ordinary preaching of the Gospel; who, except God do work in them the more extraordinarilie, must needs die with less signification of faith, patience and comfort: neither doth he grant to all a like ending of their days, nor to show the like tokens of an happy departure; neither ought we to judge of men thereby. But this is more certain and sufficient to uphold us; that of a good life cometh a good [ E] death, according to the saying of the Psalmist: Mark the end of the righteous, and ye shall see that the end of them is peace. And so it shall go well with the people of God, howsoever any of them may as a fatherly correction, and for the example of others, receive such a manner of death, as might breed question and doubt of the favor of God and of an happy end: as the Prophet of God which came from Judah to Bethel to rebuke the idolatry of king Jeroboam, for that he was not obedient to the commandment of the Lord, but did eat bread in that place which was forbidden him; and therefore was slain by a Lion in [ F] the way. And Iosia the good king of Judah, who for his rash going out to fight with Pharaoh Nechoh king of Egypt, was slain of him. So it may please God for causes best known to him (but yet always just and most certainly for his own glory) to take away some of his good servants suddenly: and to visit some other of them with loss of their inward senses, understanding, of the use of reason, memory, &c. for such effects some kind of deaseases doth work; so that, in that estate they shall speak they wot not what. In the which condition it may be, that Satan may (even as he doth in the time of sleep occupy their brain, and delude them sometime with fearful dreams, sometime [ G] with filthy and deceitful:) so (I say) he may when they are waking and whiles they walk about, draw them to that, which in good aduisednesse they would not for the worlds good be brought unto; namely, to lay violent hands upon themselves, by drowning, by knife, or any such like way.

Which I do not speak, as minding in the least manner to move men to think, that it is but a light and small matter to cut off unnaturally the natural life, which God as a most singular earthly benefit hath given: for as it is fearful so much as to hear it named; so all they that do it, being in perfect remembrance and knowing what they do, shall be sure to smart for it, as for committing the highest degree of murder. [ H]

But as no man blameth a young infant, nor rateth it for casting the hat or coat into the fire, as he would a child of five or six years of age; the one having sufficient discretion to know it doth evil, the other not: so it is with the two kinds of people, which may possibly deprive themselves of life: the one knoweth what he doth, and therefore shall be sure to pay dear for it; the other doth not: and having before that pange and distraction in times past witnessed an holy and Christian heart by an unrebukable conversation, he is not to be judged according to that one action, the which he always abhorred when he had perfect and sound remembrance; and when he did it, did he knew not what. [ I]

And if we do what we can to comfort him, which against his will and through the malice and tyranny of the devil, was suddenly forced to utter some blasphemous word against the majesty of God; and think that by good right we ought to do so: how much more ought we to have a charitable judgment of him, who having ever since he first gave profession to the gospel, been well reported of the brethren and of the truth it self; hath at one time when he wanted his right and sound judgment, fallen into this heinous trespass?

And thus I having answered that which might seem to breed greatest question of the perseverance of the godly in the favor of God, (which case [ K] through God's goodness doth not fall out very oft:) I may much more boldly affirm of any other of God's children, that he will never forsake any of his: no, although he load them with some hard burden of sorrow and pain, yet will he not forget them (they being dear unto him;) neither doth he forget himself in bringing a more sore death upon any of them, but theereafter he maketh their consolations to increase also. And whereas persecution amongst [ A] all kinds of death is counted most grievous, yet it is our weak faith that driveth us to that opinion. For neither is any death more happy, then to suffer for righteousness sake: and the pain of body upon the death bed hath been found far to exceed it.

But if corrupt and slougthfull flesh should think it great gain to accept of life in that danger through denying Christ and renouncing the truth, we should consider, what anguish we should live in and what a hell, when we have deprived our selves of all comfort from God, as having renounced him; and when we could not live but with those, who suppressing and persecuting godliness, [ B] must needs make our life more tedious and uncomfortable then any death: which being considered, what joy (think we) is this to a godly soul, to see that day when an end of all miseries is come? when he seeing that his departure is at hand, may say: This day is that, which is better to me then all that are past, seeing I am now going into everlasting glory?

Lastly it ought to be considered, that as the three children said: We have a God that can deliver us: but if he do not, yet we will fall into his hands, and commit our selves unto him, as unto a faithful keeper, not being unmindful of his promise, which is: Call upon me in the time of need, and I will deliver thee : And again: When they shall draw you before rulers, for my sake, beyce not [ C] careful what ye shall say; for it shall be given you in that moment, what ye shall speak: And this which the Lord saith of his present help in our necessity, he will most certainly perform, we believing his promise, and waiting for the accomplishing and fulfilling of the same.

So that in the partaking and enjoining of all our privileges, we see, that this faith is required to be as the hand by which we should receive them, and whereby we hold and possess them and all the comfort that cometh with them: and without it, we have no part nor portion in any of them; neither those which more especially concern the life to come, as the salvation of our souls; neither this present life, as the other fruits of the spirit, which I [ D] have already spoken of; seeing the word which propoundeth these from God unto us, must be mixed with faith: for we have not more use of the air, fire nor water, then we have of it.

Here therefore I think very meet to admonish the reader of this one thing: that seeing the devil hath no greater advantage against us in our weakness, disgrace and fear, then by setting before our eyes the terrible conceit and cogitation of persecution and cruel death thereby: therefore store and stuff thyself with strong munition, I mean, variety of those scriptures which may animate thee, and which have enabled the worthy and holy Martyrs of God to set light by the fearefullest torments; particularly these: Fear not [ E] them which kill the body, but are not able to kill the soul; but rather fear him which is able to destroy both body & soul in hell: And again: we have more with us then against us: And: Greater is he that is in us, then he that is in the world: And that in the epistle to the Corinthians: There hath no temptation taken you, but such as appertaineth to man: and God is faithful, which will not suffer you to be tempted above that ye be able, but will even give the issue with the temptation, that ye may be able to bear it. These laid together do mightily prevail (we believing withal, that he is faithful who hath promised, and calleth us heereto, [ F] who will also do the same) to quicken us to the bearing of the burden, though otherwise heavy and in it self intolerable.

Also in another sort these: The afflictions of this present life, are not worthy of the glory which shall be shown unto us: And again: Our light affliction which is but for a moment, causeth unto us a far more excellent and eternal weight of glory, while we look not on the things temporal which are seen, but on things not seen, which are eternal : Also: If we suffer with Christ, we shall also be glorified with him. All which duly considered, with the like, are able to make us bow to the bearing of such difficulties, as our merciful father shall see meet to try [ G] us with.

The examples of our Savior, his Apostles, and other holy martyrs, whom we count blessed which have suffered for a good conscience, have no small force to persuade us. Of our Savior it is said, when the holy Ghost wisheth Christians to run with patience the race that is set before them: Look to Jesus the author and finisher of your faith: who for the joy that was set before him, endured the cross, and despised the shame, and is set at the right hand of the throne of God. Consider therefore him that endured such speaking against of sinners, lest ye should be wearied and faint in your minds. Of the Apostles, Paul writeth this: We are afflicted on every side, yet are we not in distress; we are persecuted, but not [ H] forsaken; cast down, but we perish not; always delivered to death for Jesus sake, that the life of Jesus may be made manifest in our mortal flesh : And again: Chastened, but not killed; sorrowing yet always rejoicing; as poor, yet making many rich; as having nothing yet possessing all things. Of the Martyrs this is said: They were tried with mockings and scourgings yea moreover by bonds and imprisonment; they were stoned, they were hewn asunder, they were slain with the sword, they wandered up and down in sheep skins and in goat skins, being destitute, afflicted and tormented: whom the world was not worthy of; they wandered in wildernesses, and mountains, and dens and caves of the earth. Oh how should [ I] these glorious examples, with those who suffered death ioifully in our remembrance for the gospel: I say, how should they draw our hearts, and encourage us to set light by our lives, when the Lord will require them at our hands!

[ 4] And to add the fourth and last kind of persuasions, to set us forward in this work of the Lord, which is hindered in us not a little, by thinking what we forgo and leave behind us, (if we should be ready to suffer persecution for Christ's sake) as our pleasures, profits, preferments, friends: to this I answer: Besides that our Savior saith ( Whosoever forsaketh house, or brethren, or sisters, or father, or mother, or wife, or children, or lands for my sake and the gospels, shall receive an hundredfold now at this present, and in the world to come life everlasting:) I say, beside this, alas what a poor life is this that we lead here? where few [ K] have any great store of pleasures and commodities if they be religoius: yet, if they have, they have them with much sorrow, fear and unquietness, though they have lawfully come by them. And yet, besides the uncertainty of them and of life it self, with reproach, unkindnesses, malice, ill will and disdain of our betters, the lewd tongues of our inferiors, and the repining and emulation of our equals, and the wearyings of us by all sorts, unto the which we are subject; [ A] why should there be such shrinking and going back at the hearing of persecution and death? I confess, if it were not for the communion of Saints which we have in this world with God and his church, there is nothing of any weight to move a Christian to desire to live here, especially when the Lord calleth him hence: and yet the forgoing of God's presence in this world, is recompensed largely with the enjoining of it in the life to come, which is always to be preferred before the best estate that may be here inioied. Oh, it is not the least piece of our misery, that we seeing what little good may be done of us here, but contrarily, how great cause of complaining we have, for that we [ B] are led by the law of our members so many ways to evil; that we be not for all this, able to say every day, Come lord Jesus, come quickly: we desire to be dissolved and to be with Christ.

But to end this discourse, seeing God hath taught his children to provide for the hardest, and how they may persevere in a good course unto the end, even through great tribulations and persecutions, and much more, when they have an easier passage without them; let this be holden as the greatest of all the rest, that they have this as a singular prerogative granted them of God, and that thereby they may say in reverence and confidence: Nothing shall separate us from God, neither life nor death, neither things present nor things to come. [ C] And let not this honor and liberty be lost, which all the goods of the world cannot redeem nor buy again. And therefore let us nourish daily the hope of this perseverance: First by keeping in us a willingness to die, as sometimes we do, and so shall we be fit to live.

Secondly, that we use oft to meditate of the vanity of all things, and of the contempt of the world, and set our minds on things heavenly; that so we may preserve and continue that liberty.

Thirdly, that we hold fast our rejoicing in Christ daily.

Fourthly, that we mortify all sin, and keep it out of love with us: which is a plucking out of the sting of sin.

[ D] Fifthly, that we inure our selves to bear smaller afflictions, which is a part of denying our selves: so we shall welcome and go under greater when they come, yea even death it self. And let us know, that he who endeavors not to hold fast these, is like to find any other estate harder and full of weariness.

And thus much be said of this privilege, Of the perseverance of the godly unto their end: and so of all the other which are inioied in this life. All which although they be of so singular price as I have declared, yet if they had not other adjoined unto them which are immortal and perpetual, and should then be inioied, when these temporary perogatives shall be at an end; our lives [ E] should be but miserable, as the Apostle speaketh, when he saith: If in this life only we have hope of Christ, we are of all men the most miserable ; and yet both together, unmatchable.

CHAP. 14. Of the tenth and last privilege, inioied perfectly in the life to come, but begun here.

S O that when we have had our part in all these, then cometh the greatest, and that which maketh all these great: and that is, the pleasures at God's right hand for evermore, and the glory, [ G] the unspeakable glory, which was prepared and laid up for us before the beginning of the world. And amongst all the other although this be by many degrees the chiefest, yet I confess, that for the excellency thereof, and for that I cannot see into the beauty of it, as I do somewhat into the other, whereof I have some experience: I confess (I say) that I cannot express to my contentation, my mind about the same; and do fear that in speaking of it, I shall rather make it seem less, then if I said nothing: yet somewhat, seeing this place doth so require.

This estate therefore of the faithful after this life, the scripture setteth out by earthly comparisons and similitudes, to our capacity, for that we are not [ H] able to conceive the same, if in it own nature, it were described unto us: and especially, by the resemblances of those things which we do most affect and delight in, as honor, treasure, riches, beauty, friends, pleasure, joy, inheritance and possession of our own. Behold therefore here prepared for thee (ô happy Christian) an habitation, not made with hands, but everlasting in heaven: an inheritance immortal, undefiled, &c. not purchased with gold and silver, but with a far more excellent price; for what is more desired then to live with our friends? But lift up thine eyes, and see how God hath prepared for thee the company of the celestial spirits, namely, his holy angels, and elect people, to eat and drink with at his table for evermore: I mean [ I] to have fellowship with them, and to dwell with Jesus Christ and his blessed Apostles, Prophets, Martyrs, friends, kindred and acquaintance: which is the highest degree of the communion of Saints. Pleasure and joy how is it sought after? yea, what is welcome without them? And that thou mayest know, that the Lord hath liberally provided for thee this way: know and understand, that the joy which there is possessed, is such, as it causeth a continual singing and thanksgiving.

And what honor can be greater, then to be the kings sons and daughters; yea to reign triumphantly after we have overcome death, sin, hell & the devil, the greatest enemies that ever were conquered? The like I might [ K] say of the rest. And all these privileges are so much the greater, because as their habitation it self is permanent and everlasting: so are all the treasures which are inioied therein, everlasting also. And therefore the precious things of the kingdom of heaven are said to be such, as no eye hath seen, no ear hath heard, neither is the heart of man able to conceive. The happiness of princes hath been inioied, and therefore is known what and how great it is; [ A] which proveth, that it is in no sort to be compared to this. Neither is it any marvel, seeing one day in the courts of the Lord, even in this life, is better then a thousand else-where, even in a princes palace: therefore, in the estate of glory after this life how much more? And yet further, this is not to be neglected, that when the wicked shall be at their wits end, and smitten with horror, weeping, wailing and gnashing of teeth; even then shall the faithful enjoy this infinite variety of heavenly blessings, which (if it were possible for them to have) a dreadful fear and persuasion of losing and forgoing, would be an exceeding and intolerable torment unto them.

[ B] Besides, we that live now in this corrupt estate of the world (for it was not [ 4] so in the beginning) and behold the variety of God's creatures replenishing the world, the beasts of the field, the fishes of the sea, the fowls of the air, the Sun, Moon and stars furnishing the upper parts above us; the trees, corn and grass, beautifying these inferior parts of the earth beneath us: if we might have seen all these in their perfection with him which was made Lord of them, even man when he was yet without sin in the world, what a glorious habitation should it have been? And yet, but as a court-yard or entry into a kings palace should it have been, in respect of the heavenly mansion, which is the celestial Jerusalem: for this is called but his footstool, [ C] but heaven is his throne.

And therefore if the Lord did so adorn this earth, as that it is yet full of admiration to see but the prints of his glory, his power and wisdom therein; and yet it is but for a season, even a while to be a place of refreshing for us: who can think how magnificent the kingdom of heaven is, which with all the infinite commodities he hath made to be a perpetual habitation and dwelling place for all his beloved ones? And so likewise it is an high degree [ 5] of prosperity, to be enlightened to see by faith but in this world the sweet life of a Christian; yet is this but a taste of heaven, and a day there, is better then a thousand elsewhere : and the perogatives of a Christian are admirable. [ D] When Paul was wrapped into the third heaven, & had heard things that were not to be uttered ; it is said, that he was lift up with the abundance of revelation : and, When Christ was but transformed, that his garments did shine as the sun, Peter was astonished: how much more then with this glory? which in the former are but dimly represented?

As for the further describing of it by the particular kinds of pleasures [ 6] and delights to the body and every part of it and every sense partaining to it; and to the soul likewise: (which some have taken upon them to affirm and set out, the Lord having said no such thing himself of the kinds of pleasures which are to be inioied there:) I leave it as a bold conjecture of man's brain: [ E] and fitter for the popish clergy to teach to their superstious company: who as their whole form of their worshipping of God is outward, gross and carnal, with Sonnets and sounds to please the ear, and prayer-like sights to delight the eye; but that worship which is in spirit and truth, is not in use with them: so they imagine as grossly of the delights which are in heaven; that part of them are in the exceeding sweetness to the sense of smelling, marvelous pleasure to the sense of tasting, and so of handling they speak answerably. I will not (I say) wade further then I may wade safely; what the [ F] kinds and variety of pleasures are particularly which the righteous are partakers of, the Lord hath not revealed unto me, and therefore I am not ashamed to say, I know not: It is enough, that I am sure they are so great and many, that they cannot be once thought of according to their woorthinesse, no not of the wisest, who can see furthest and enter most deeply into matters.

Only this I will say, and with this I will end: That the Lord shall there wipe away every tear from the eyes of his children; and they which sowed in tears before here on earth, shall there reap in joy; death shall no more reign, neither shall there be anymore lamentation, nor crying, nor sorrow: [ G] and for the glory, beauty, pleasure and eternity which shall be found there, it is compared unto a goodly city; whose shining is like unto a stone, most precious as a Jasper stone, clear as crystal, &c. And after the soul in paradise shall in her kind have inioied the pleasures there, then shall the body (for enjoining the fullness thereof) be adjoined to it, and made like to the glorious body of Jesus Christ: and be glorious it self also. The use is comfort, and such a waiting for the coming of the son of God for our last and full deliverance, that we may well testify, that in these our houses of clay we are but strangers. So that if we lay this privilege with the rest which I have mentioned in this treatise, (all which are, and properly belong to the true believers) [ H] who can deny but that their part and portion is great? But oh, that it were so accounted of, even among such; and yet when I, or any have said what we can, we have said but a little: for it is far greater then we can set it out to be. For as the Queen of Sheba said to Solomon when she had heard his wisdom: It was a true word that I heard in mine own land of thine estate and wisdom; howbeit I believed not this report, till I came and had seen it with mine eyes: but loe, the one half was not told me; for thou hast more wisdom and and prosperity, then I have heard by report: So it may be said by God's people (who have already in heaven a taste of the glory of the kingdom:) It was a true report which we heard by the mouth of his preachers, concerning the [ I] tidings of salvation & their other perogatives; yet the one half of our prosperity & happiness was not declared and made known: for we have greater then was reported in their message. And if they find it so great in heaven, can the taste thereof choose but be sweet and great which we have here on earth? even as Balaam by the spirit of God, prophesied of his people the Israelites, when he looked upon them dwelling according to their tribes: How goodly are thy tents, ô Jacob ; and thy habitations, ô Israel? as the valleys are they stretched forth, and as gardens by the rivers side, &c.

And as all these privileges are great, and we have good proof that God hath given his dear children liberty to enjoy them: so this further commends [ K] their happy condition, that they may know that all these belong to them, and they have the word of God among them, and they may also approve of, embrace, and delight in the same; and be able to see thereby, how they are made partakers of them all by faith, and how thereby they have most sweet communion with him and with Christ by his spirit, (which the world cannot have) and most heavenly comfort and peace thereby; and having learned experience [ A] for the time to come, may get wisdom to carry themselves in every estate and condition after the best manner of Christians: all this (I say) they have given them of God.

And concerning the effectual knowing of the will of God out of his word, to believe all the forementioned privileges, that it is a peculiar gift of God to his elect, and that no other (no, not the greatest and most judicial clerks & divines) have it; that saying of our Savior, is a plain and clear proof to his disciples: To you it is given to know the mysteries of the kingdom, but unto others not ; that the prophecy of Isaiah may be fulfilled, In hearing they shall [ B] hear and not understand, and seeing they shall see and not perceive; lest they should turn & I should save them. Whereby we may understand, that it is a singular prerogative to God's children to have the effectual knowledge of the word of God, whereby they may see their liberties: which others cannot have.

And therefore the Lord saith in Ezekiel, that he will take away from his children their old hearts and give them new; and write his law in them, that they may see the excellent things and wonderful which are contained therein: which others do not. So that, although the unbelievers and unregenerate may have knowledge in the letter; yet are they not led after it by the spirit which is [ C] the life of it. For what will not hope of promotion, living and credit do, even with natural men, in drawing them to take pains to seek for knowledge; as experience in all ages hath and doth teach? when yet, for any great matter of sound practice & comfort that many of them have by the scriptures besides, it is not worth the speaking of. For when by study and learning they have gotten the wealth and glory of this world, they have that which they sought: and as for the scriptures and the power of godliness, though they have a show of it, their hearts tell them, that they are not the matters which take them up in the delight of them, for they hate to be reformed by them; neither are they so precious in their eyes, as that which they have gotten by [ D] them, though it be but base and temporary.

Whereas the word of God that revealeth his will about all these, is more [ 2] sweet to his servants, then the honey comb; yea, all the pleasures of the world are not in their account to be compared to the wisdom thereof: but that which is said of the man of God, That he had more pleasure in the word of god then in all manner of riches, and that they were the joy of his heart, his matter of song and his companions to talk & solace himself with; it is far from them. Therefore when the blessed of the Lord are set forth in the scriptures, to delight in the law of God: the wicked on the contrary, are described to speak thus: Depart from us (ô Lord); we desire not, nor are delighted in the knowledge [ E] of thy ways.

And is not this a royal gift then, that whereas men's hearts naturally can take no pleasure in the heavenly Manna of God's word, but soon loath and wax weary of it; that God's people who know the price of it, may make the same their song, their joy and their delight: that so they may draw out of it all good things as they have opportunity? Which seeing others cannot do, therefore they seek vain delights to pleasure in, and that which ministereth found delight indeed, they can in their greatest need and heaviness have no [ F] benefit by it.

And through this knowledge and delight that they have in the scriptures, which certify them of all these heavenly perogatives, they get experience in themselves of the things which they leame therein, what is the happiest estate of life that here can be inioied, even that, which hath the promises of this life and of that which is to come. They grow wise in observing, that God verifieth indeed all that he hath spoken in his word, and not a iotte thereof doth fail; and therefore they become more resolute every day against all evil and sin, because they see that God will be revenged upon every evil [ G] way; and that it is certain, if they sin as others do, he smiteth: and they grow to see, that he keepeth promise towards his, who rest on him, even in [ 4] their greatest straits. Which how great a benefit it is, may be gathered by this, that it bringeth most near communion with God by his spirit, which worketh in them (and which the world cannot receive) as our Savior saith: He that loveth me, shall be loved of my father, and I will love him, and will show myself unto him: He that keepeth my word, as he shall be loved of my father, so we will come to him, and abide with him: whereby he meaneth, that he will make known his mind and will to them as familiarly, as they which use to converse one with another, and eat and drink together: for the which cause also [ H] he calleth them his friends, which do the things which he commandeth them, as to whom he will open even his secret, as men use to do to their friends, and not to servants. For he loveth Zion (his militant church which he hath chosen, and will dwell there and delight in her) more then all the habitations of Jacob, that is, then all other beside it.

And what fruit this near communion with God doth bring, which his faithful servants have offered them, it may easily be conjectured; because, as Solomon saith: The heart of a friend resteth in his friend; and a friend is nearer than a brother: and if the perfection of love be joy, there must needs be great joy to God's faithful people, when they are so dear to the Lord and he [ I] beloved of them so entirely. Therefore, as God giveth to his, many comforts, and that also he doth many ways, and in many respects, through the hope of eternal life, through true prayer, and by a good conscience (as hath been said:) so, in that they know his will and have proof of his familiarity with them, (as it pleaseth him to call it) their joy is yet more increased, especially after a longer continued acquaintance with the Lord in his word. And what is happiness (such I mean as in this present life may be inioied) if this be not; namely, to partake all these with him? thus to go in and out before the Lord, and to have him thus the staff of our comfort in all estates? Which maketh ready to die and fit to live, and giveth greater gain in both, then in any [ K] other condition or course can be found and inioied: yea this maketh the inioiers of it happy here, and certain, that afterwards they shall be happy forever; and though Satan doth much quail this by occasion of troubles and our frailties, yet it is certain, that it shall be recovered again.

This in few words is that which I wish the true Christian reader to meditate on and consider, which all God's people have so great need to enjoy and partake [ A] by faith, as it must needs grieve all that do understand and love the excellency of it, to see so many to be void thereof, to whom yet the Lord hath graciously and freely bequeathed it. And I pray God in most fervent manner, to enlarge the hearts of all his good servants, that seeing many mourn in Zion, and are holden down with sundry and sore afflictions till they faint again, (as though there were no comfort to be found for them, to the easing of their heavy hearts) that they may consider what the Lord hath provided for the easing of them, even this: to believe, that all the forementioned privileges belong unto them: that though their sorrows be many and great, yet [ B] they may not drive them from hope in God, but send them more earnestly to groan to him by prayer, that they may receive and take these things to their comfort, which he for that very cause hath committed to writing; that those his children which are brought low, and into distress, and almost to utter despair, may lift up their heads, and rejoice for so great hope of redemption and deliverance at hand coming towards them.

And this will recompense, abundantly all the labor that hath been taken, and need no more be lost when it is once inioied. And therefore if the believers may know by God's word, that they have a part in all the forementioned perogatives, and therefore delight in his word which bringeth such tidings [ C] to them; if they may thereby be made acquainted with that manner of conversation which pleaseth God best, and maketh most for their own comfort, and by his spirit may have communion with him (which the world cannot have:) I conclude (I say) that the believers have great perogatives bequeathed them, and that the privileges which God hath granted out unto his beloved, are most precious, and worthy all labor and travel to be come by.

And that I say no more of this, it is no hard matter to conceive, what sweet consolation a believing heart enjoyeth which hath experience of this: for he believing the promises of these things, from day today, and having most sweet peace of conscience with confidence, as a fruit of believing them already, [ D] how great must his comfort needs be, which ariseth from both, and especially for the hope which he hath of that which is yet to come?

Oh that all who fear God did believe this, as they may boldly and ought confidently to do, that they might enrich themselves by having their part in it from time to time. So that nothing is more to be lamented in the world then this: that God having called men to be partakers of so excellent privileges, and appointed for them such variety of blessings, (whereof I have mentioned but some part) that they should be so ignorant, as not to desire to know them; so careless as to reject them; so obstinate as to tread them under foot: and so to lead a life (I may truly say) full of misery for want of them.

[ E] But whiles I set down this, me thinks I hear some objecting thus: How can we be persuaded that God hath provided this liberty for his in this world, when both Scripture calleth our life here (when we be in greatest prosperity) a wandering up and down heavily, as in a pilgrimage or wilderness? and a sowing in tears, that is to say, full of grief? and Christ telleth his, that in the world they shall find tribulation, and that by many afflictions and persecutions we must enter into his kingdom? And experience also teacheth, that these things are even so? To the which I answer, affirming all that is said to be most [ F] true: and therefore seeing our troubles and sorrows are many and great, through the devils malice, whiles we seek to keep our selves unstained in this wretched world, we have the more need of the greater comfort: neither were it possible for any godly man to go through them, if he were not fully resolved, that God is with him to help him, and comfort his soul many ways, and namely in this, wherein he feeleth his need greatest. And therefore these afflictions which our gracious God hath appointed and promised to bring us through, are a most sure proof of this which I say: namely, that he hath given most precious promises and perogatives to us, by the which only [ G] we can be able to go under them. For all of us must needs faint, if we did not confidently believe, that he settleth our hearts in most sound joy and gladness; partly by the testimony of a good conscience, which is a continual feast, and an experience of his fatherly love towards us; and partly through the daily success and blessing which we look for from him, the hope whereof maketh us not ashamed.

Therefore seeing God of his unspeakable love hath bequeathed to his children so large a portion, even a taste of the heavenly joys in this life, which maketh his chastisements sweet, and the yoke of his commandments easy unto them, and all difficulties to be overcome of them, and poureth such [ H] great peace and comfort into their hearts that love him, and this from day today, restraining them of it at no time (except it be more expedient for them to want it:) what shall I say more, but bewail that so few find it; and pray God to enlarge their hearts, that they may be able to comprehend, and so enjoy it, and to give all praise to his majesty, who hath thought no heavenly comfort too good for his, even in this world, which is a vale of misery?

And as for such as think, that it is weak rejoicing, that is and may be accompanied with so many afflictions, as our life is subject to: they must know, that such corrections are seen by our heavenly father to be meet for us, and to keep us from vain and deceitful reioicings; and that these fatherly chastisements [ I] do not take away this heavenly comfort from us, but they rather cause it to be seen a greater benefit, then without them we could easily be able to perceive.

Others object thus: Are there so many commodities in the Christian life? How cometh it to pass then, that they show it not forth, and that the godly of all sorts, poor and rich, one and other, do not let their light so shine among men, that they may cause them by seeing such admirable things in them as are not to be found commonly in the world beside, to ask & haste after them? For where are they (say these Obiecters) which have so much grace appearing in them above other men? In their dealings we find it not: in their [ K] lives we see it not: neither are any parts that we behold in them such, as deserve so great commendation. To whom I answer, that all these things are true, which have been said of the great privileges and perogatives of the people of God, and much more according to that which is written in the Psalm: Wonderful things are spoken of thee, ô thou city of God : but yet not so easily descried nor perceived in the persons who enjoy them; and that for these causes:

[ A] First, seeing their most precious gifts are spiritual and inward (according to that which is written; The kings daughter is all glorious within ) and therefore not easily seen and beheld of such as have but outward and bodily eyes: their comeliness and beauty is like the curtains of the tabernacle, the outward and upper coverings whereof were of goats hair, rams skins, and badgers; but the inward were of fine twined linen, blew silk, purple and scarlet, with the most exquisite imbroidering of the Cherubims upon them: So is the outward estate of God's servants in this world, ill favored and deformed in the eyes of men; but inwardly, beautiful as the lily, and sweet and [ B] pleasant as the rose. Their graces therefore which God hath given them, as faith, hope, confidence, a pure heart, a good conscience, a well governing of themselves; and with these, meekness, patience, mercifulness, love, &c. being not perceived of them who neither know them, nor have them, nor love them: what marvel is it, though they ask for that in them, which yet is before their eyes, (as the soldiers that sought Christ even when they spake to him) & though they say, They behold no such grace in them; which they cannot discern? The same may be said of the inward comfort and joy in the holy Ghost, which is more worth than the world.

The second cause why these Obiecters see nothing worthy the following in [ C] a manner, or commendable in them, is: because the gifts of God which appear outwardly in their lives, do the more provoke them to wrath and rage, because they see their course is not like their own, but contrary unto it: for they think themselves disgraced by them, seeing they walk not after the same excess of riot that they themselves do; and therefore speak they evil of them. Their innocence and harmless living in the world, and that they will have no fellowship with the unfruitful works of darkness, but rebuke them rather, and their Christian carrying of themselves in their ways with moderation, wisdom and constancy; is charged to be hypocrisy, preciseness, and new-fangled singularity.

[ D] Furthermore, the comfort which they have in their lives, being rather felt in their own hearts than seen of strangers, and their reproach in the world great, and their condition counted unfortunate: how can the happiness of them be known, as I have said, although it be no less, yea rather far greater, than I have set it down to be? No, no, they must have eyes as clear as crystal, who can see and behold this.

And that I may leave no doubt in any man's mind about this matter, I must desire them to think, that my meaning is not, that God's children, for all the privileges wherewith God honoreth them, both here, and especially will do in the life to come, are therefore without their several infirmities [ E] and blots also, (some of them) unto the which the rest (through their own corruption yet remaining in them, and the devils malice) are subject: which (though they debar them not of the forenamed perogatives, seeing they are willingly brought to repent of them) is one great cause, why these obiecters see so little in the godly life, as either to commend it, or to be themselves encouraged to embrace it. But yet while these mark not these things, but only behold the slips and blemishes in the men themselves, though in some more than other, and do not believe nor regard the doctrine of the Scripture, [ F] which teacheth the truth more soundly than it can be seen in the holiest persons and perfectest patterns; therefore they grow to these absurdities. And yet when their infirmities appear, and afflictions take hold of them, God seeing it expedient that it be so for a season; even then is their estate more to be desired, than the other in their greatest flourishing. For they are beloved of the Lord yet still for all that, and most dear unto him, as it is written: I am black, ye daughters of Jerusalem, yet comely, &c. And of their falls and infirmities, I say, that therefore they departed from the good and perfect way for a moment, that they might thereby see and bewail their vileness, [ G] and so return again to stand more constantly after. Yet this watch-word I would give to many which are of good hope, that diverse gross and rank corruptions do so broadly appear and so mightily prevail in sundry (as frowardness, uncharitableness, conceitedness, rash judgments, breach of promise, and other heat and intemperancy of heart, &c.) to the offense of many, that they do exceedingly abate the beauty & glory of their profession. And it must needs be confessed and granted, that few Christians are as they might and ought to be: but goodness is too sparing, and grace is too sore dimmed and darkened in most, even of the best and forwardest: and few carry themselves as they might and ought to do in their course, by giving good example. [ H] And this maketh the Gospel to be less honored and embraced of many: whereas if it were a more common thing, that the well-willers of the Gospel were more faithful, wise, watchful, loving, harmless, fruitful, &c. it would cut and wound the hearts and consciences of the bad, and also encourage many of the weaker sort unto their duties. But yet shall the lives of them be glorious before God, and shining lights to such as can see and discern; whiles they that carpe at them, and seek to disgrace them, shall be as the mists and clouds, that shine not but hinder the light rather. And whereas it may be said, that some of them have excellent gifts of God in them: yet the truth is, where sanctification, even the salt of grace, is not [ I] to season them, they are but as a pleasant and beautiful flower growing on a dunghill; and (as Solomon saith) like a ring in a swine's snout. And thus much of the privileges of the true believers.

CHAP. 1. Of the sum and order of this Treatise.

[ C] N Ow that I have set down the sum of the matter which I took in hand, and have shown how it behooveth the people of God to be directed and guided daily unto the Christian life, and what impediments are in the way to hinder from it, and privileges to encourage to it: I will now in the next and last place, as I appointed in the entrance, meet with the objections and cavils which may arise from thence: that all the Lord's inheritance may walk after that course more resolutely and boldly; especially when such objections as may trouble them, shall appear to be but weak and vain. As I [ D] nothing doubt, but whatsoever show of reason may come in the way against it, shall be seen to be but the froth of man's brain, and carnal. And I likewise hope, that such as shall be acquainted with the doctrine before set down, shall not only be encouraged by these answers to practice it, but also enabled and persuaded to continue therein till more light be given them for the well governing of themselves, and that in a more perfect manner than I can set down: in the mean season, that this which I here have propounded, may help to direct the common sort of Christian people, as the godly learned have been taught of God to direct themselves. For who knoweth not this, that even many of God's dear children do and have through ignorance and for want [ E] of direction, very dimly seen into the beauty of a godly life, and vncomfortablely gone about it, and have made a mere toile of the service of God, which should be the greatest pleasure? Therefore as it is not to be doubted, but that numbers will rebel against the doctrine which rangeth them within holy compass, and will refuse to be subject to it; and that they which do so, will frame their judgment to their practice, to excuse and defend that to be good which they do; and besides, there is no doubt, but that questions will arise in the weak believers about it to trouble them: I will therefore (as I said) in [ F] this Treatise set myself against such carnal reasonings, answering the cavils and quarrels which they shall raise and bring for the defense of their evil lives against the former doctrine; and then remove the objections which weak (but yet teachable) Christians would or ought to propound for their satisfying, before I end.

And I will do it in this manner: First, to answer them who object, that there is no need of any daily directing of us, as long as we have the Scriptures; and therefore, neither this which is before set down by me, nor any other, is of any use, or to any purpose: this I will answer in the next chapter. Then I will [ G] show the objections and cavils of them, who say, that neither this nor any other like it, can be observed, that is, daily; and set down their reasons; and show what great inconveniences they think would follow: and to these I will answer in the three next chapters. After both, I will mention sundry of the particular doubts, which are like to rise in the minds of such as are teachable and well disposed Christians, and arm them against the same; to the tenth chapter. And last of all, I will shut up this Treatise and the whole book: exhorting all the faithful to make use of it; and the unreformed, to repentance.

CHAP. 2. Of the first objection: That their needs no direction daily besides God's word; and therefore this is needless.

A Nd first, if any do marvel why I write any direction at all as though God had not set down in the scripture a way for us all to walk in: to this I answer, That if that were a good reason why no help for men's weakness should be set forth in writing, because it is the same which is in the scripture; then it [ I] should follow with as great reason, that nothing should be preached, because all that which is preached (if we preach in the name and by the authority of God) is out of the scripture. But seeing there can be no doubt made of that, & therefore that both preaching & writing are singular gifts of God for the building up of his church; & that all helps are not enough to hold us on still in our Christian course: therefore all men see that this doubt is soon answered, & will grant, that it is necessary to have daily direction for our lives drawn out of the scriptures, though we have them extant among us. This being so, I will proceed to show the cause, why I have taken in hand any such thing in this book: and will answer particular questions and objections afterwards. I [ K] have considered, being conversant among the people, of whom, many have received the gospel gladly, what great wants and infirmities are among them: and as diverse of them conceive and understand that which is taught them with much ado; so they as hardly keep it in memory, and therefore make the less use of it. So that, although all things necessary to salvation and godliness, be taught one time or other, where an ordinary ministry is; yet, as I [ A] have good proof, it must be a very long time to bring the most part, even of the forwarder sort, to be able to guide themselves, and to lay together in one sum those things, which have been taught them at many times: I did therefore endeavor myself, to lay before them a sum of that in one view, which they have been learning many years: that they having the same brought into some easy and familiar kind of order, may through the blessing of God find help and ease by it.

And besides, I have known many of great forwardness and ready to receive any profitable lessons, (even as the Thessolonians were) who having [ B] long wandered in sorrowfulnesse of heart, and found much untowardness in their life, have complained bitterly; wishing most willingly, that they might have found some direction to lead them into their way, and to hold them constantly in the same. And this they have done, for that they were so soon unsettled and waxed loose hearted in a small time and short space, although a little before they felt themselves in some good case, even ready and willing to serve God: which men being directed how to keep constant, shall not a little be eased. And if you will say, They may hear their preachers and so learn to stay themselves: who doth not know, that they must proceed in their teaching as occasion is offered by their text; which doth not fall out commonly such or in [ C] such manner to be handled, that it satisfieth those which be in this case, being parhaps but touched briefly? and though it do somewhat comfort them which they hear, yet it abideth not by them, through forgetfulness and other occasions; and yet there are very many that never hear any such thing taught them at all, or to very small purpose: and therefore if such may have somewhat lying by them, to guide them in that their so great necessity, shall it not be (think we) great help and contentment to them?

Now if you ask, why they do not open their case and make their grief known to their teachers: I say, some of them are ashamed, some are afraid to show their estate to others, the devil holding them in ignorance and distrust. [ D] Again, many of their ministers, to whom they may have access, either for want of knowledge, or of experience, or both, are not able; and others of ill conscience are not willing to resolve them, nor stay their minds, but wound and vex them with mocks & discouragements rather, (as the watchmen which Solomon speaketh of (calling them fools for meddling with the scriptures: and this is the comfort which they find at their hands. These things when I have weighed and thought upon, what light, ease of heart, and consolation many of God's dear servants have been deprived off for want of direction, and how many of them have walked heavily and with hanging down of the head; and all because they have seen their frailty great, felt their wants many and grievous, [ E] and utterly unable, by that which they had learned, to carry forward themselves in their Christian course by reason of their so many discouragements, and the same not provided against: I wished most earnestly that some such thing might come forth, as might settle men more firmly in a Christian estate, that such as are willing, may be able also to direct themselves in their daily carriage: which how greatly it may benefit them that have a mind to please God, and how much more fit it may make them to profit by the daily teaching which is among them, (that I say nothing what good it may do others) [ F] it is no hard thing to judge and determine.

Besides this, such as find no want of it, because they know not whether there be any easier way to guide them, then they already understand, there is no doubt but many of them, if there were any extant, would keep a more sound course in their lives then now they do, having (I speak of many of them) none other help then their public teaching, which in many places is both seldom and slight.

And to speak plainly, (if it be expedient to speak thus: for the love of God's people constraineth me) I have myself languished long, (though not [ G] without Christ in the world, and therefore not altogether without flitting comfort) sometimes to see such unsettledness in my life, such uncertainty in my ways, so oft proposing greater proceeding and more constancy in that which is good, more exercise of my faith in prayer, ofter rejoicing in the Lord for the privileges which he hath granted to us. Many years these and such like have been my desire, and longed after: but many alterations, disapointments, vnsetlings of mind have come, with no small heaviness accompanying the same; until woeful experience drave me to tie up mine affections shorter, and for better stay of myself, to draw somewhat according to my small knowledge and experience out of my reading, to be a more certain [ H] manner of direction for me through the day and week, which I may aim at: and if not so full and perfect, as it might be, and by some other might have been penned; at the least, such it is as God's word doth lay out unto us, and such as if men were as fit to profit by it, as it is fit to do them good, it should not be as it is with many well disposed Christians. By the which whatsoever I have attained unto, I will not say, but I dare warrant the careful and faithful observer of it (the Lord being true of his word, who blesseth the means, which are used in simplicity) that his labor in the practice of it, shall be plentifully recompensed, yea his gain by many degrees shall be greater then his travel. This I say now, seeing by the importunity of many I have made it common to [ I] others which I collected and gathered for mine own use: and therefore I may be bold also to say, that whiles men do serve God with some care, & being called home to repentance, do desire to set forth his glory, yet when they shall not propound to themselves for this purpose, some certain course daily to walk in, but go on uncertainly, that is, one day giving themselves carefully to good duties, but another day neglecting them, and following the occasions thereof rather then resolutely armed against the same; it both causeth great distraction and unsettledness in them, though otherwise good men, and bringeth much barrenness of heart, giveth more strength to their corruption and more advantage to the adversary, and therewithal depriveth them [ K] of much communion with the Lord and comfort thereby, and causeth that the godly life is not found and inioied of them in many points as it might be.

I have spoken much of the privileges of a godly life, though no tongue of Angels can sufficiently set out the same: yet many (no doubt) of good hope have not found it so, for that they have had but weak helps to set them forward, in having their part in them, but are ignorant rather of the variety of [ A] the good things, which God hath prepared for them that love him, and therefore their faith and comfort are weak, when yet their discouragements and hindrances have been strong and many. These at some time have felt the favor of God shed into their harts, that they might not turn from him altogether: but if they have not attained to some good order and settled course to direct themselves by, they must needs taste the more of the corruption of the world, be the more in subjection to their rebellious affections, and therefore the less feel the benefit of a Godly life.

For from whence are there so many heauinesses, complaints of unsettledness, [ B] inconstancy, yea & halting with God, but frō hence in great part, that they do quench the work of God's spirit in themselves, & cannot tell how to quicken up themselves again, nor to arise when they are fallen, & to return when they are gone out of the way, nor to guide themselves from one duty to another?

I know that it is not the virtue, nor the power of outward means using, nor of any direction that can bring our lives in frame: but yet for all that, when they are reverently and confidently used, God hath promised that it shall not be in vain, but they shall avail much to our benefit. What meant the Lord Jesus else, to charge us to watch & pray, to hear and read? and the Apostle also, in the name of God to exhort us, whiles we are in this warfare of the world to [ C] have always our complete & full armor, & not to walk naked & hang that upon the wall, but that we should daily gird it unto us, & suffer no day to pass in the which we should walk without it? and to what other end tendeth this direction, which I am now occupied about? For if every day & oft in the day we look not carefully that we be armed with it, let us look for no other frō him who is our professed enemy, (& as able to hurt us, as willing and watching for it) let us look for no other (I say) but to be dangerously foiled, as many evē of the better sort are, though some of them through spiritual slumber feel it not, neither perceive it in a long time, till it please God to awake them.

But to return to persuade, that it is necessary that God's people should [ D] be daily holden within holy bounds: is it not preposterous and lamentable that we can say, that where no order is in anything that is taken in hand, there is confusion and danger; and yet, although there be none taken for the daily governing of a Christian man's life out of God's word, which without daily direction is soonest out of order; yet there we suspect not, neither fear any confusion and danger? The husbandman cannot yield his rent, nor reap his yearly harvest without his daily and continued labor: neither can the captain maintain war against his enemy except he renew his band, and cause daily attendance to be given by the same, and necessary provision to be in a readiness; and so I may say of the rest. In like manner, the Christian cannot [ E] look to continue faithful unto the end, if he set not himself of purpose to continue daily his diligence in resisting his sin, and if he gather not daily strength, by the continuance of some good means against the evils thereof. Insomuch, that if a man had all the knowledge that many men have, and should be ignorant of no necessary point of duty: yet if he should not with a well ordered mind, provide and carefully look for the right use of his knowledge every day, as he shall have occasion to practice it; he might quickly be too far gone out of the way in some gross dishonoring of God: [ F] which though it do not prick and wound them by and by, yet a time will come, when he shall wish he had borne the yoke of Christ, and kept compass; for the end of a thing is not like the beginning.

If any should think me unadvised to call in this earnest manner, for daily directing of men privately, as though I set little by, or made small account of the helps which they have in public assemblies; I have said before, that I prefer these before the other: yet it may please them to understand, that besides the benefit of them, which is very great and singular, every man shall find it more then necessary, that they be not idle nor unprofitable at home [ G] about the well governing of themselves in the several and manifold affairs of the day; and yet shall not this be any derogating from the other, but the fruit of it, even as necessary for the soul, as to have a daily good diet and ordinary for the body although it have a feast once in the week. This I have spoken generally hitherto, to persuade many that fear God, (and yet for want of knowledge do serve God very vncerteinly, and see not therefore the excellency and price of the estate that he hath called them unto) that he hath not left us so desolate and stranger-like from him here on earth, that we should but seldom think of or hear from him; but should have daily recourse to him, and throughout the day be with him, and not as the wandering man, who [ H] hath lost his way, so to be at any time out of his government. And that it is not only his pleasure, but also his commandment, that we should so live in the world, and so have to do in it, that yet all the day long (as our frailty doth permit) we may have our meditation on him, and on our happiness in conversing and walking still with him.

If this state be thought too precise by some; let them consider the examples of those who are commended in the Scriptures for their constant walking with God: how they were taken up with the love of him, and possessed of faith, &c. for so the Apostle speaketh of the Thessalonians; that they abounded in these, and were ready to do whatsoever he commanded them: [ I] and David prayed that he might not wander from God's commandments. What is here commended in them, but that which these mislike and speak against at this day in us, who labor for some measure of it? Is that il in us, which was good in them? There want no proofs nor examples to teach what we should do in this behalf; but the flesh rocketh asleep even many good Christians. But whatsoever these Obiecters allege, who have not tasted of these dainties, let us be most glad to hear, and more glad to learn; that the beloved of the Lord may dwell in safety under his protection all the day long. And if we have not known so much, as that God hath left us such direction to enjoy his presence in some continual manner amongst us: then let us now [ K] learn, and believe it, that we may reap fruit of it accordingly; and not be so hailed this way and that way in the world with cares and vexations, and snared and allured with earthly pleasures and delights; neither unsettled so with unreasonable and ungodly persons, that we can hardly once in the day, (yea, sometime through the week) have liberty and ability, so much as one quarter of an hour to solace our selves with holy meditation and remembrance [ A] of heavenly things: for thus it hath been with many of the dear servants of God, (of such slavery they have been holden under) who yet I doubt not but they shall without neglecting any necessary business, shake off much needless tediousness in their lives, and see their estate much altered to the contrary liberty and holy rejoicing, if they will duly regard what God hath said of this daily keeping of a good course, and not what carnal Obiectors say, to discourage them. And thus much of the first objection.

[ B] CHAP. 3. Of answering this objection: That no such direction can be observed daily.

B Vt I having thus shown the cause why I took this in hand, and answered them, who may think that no direction for a Christian through the day is of necessity to be imposed upon him: now I will proceed to satisfy the reasonable about this particular direction, or the like in effect, by answering such objections as may be brought against the same. Some perhaps [ C] will object and say: It cannot be daily observed of any man, neither have they heard, that good men in other ages have been given to any such speculative life, except the monks and friers, and other of that rabble: they will not deny but it is good, sometime to give our selves to prayer and other good exercises; but every day to do it, and to be tied unto them and to other duties before mentioned, were a toile intolerable which no man can like of, & a taking away of all delight from our lives. Again, they say: What should become of men's labor and business in the world? how should it go forward? Also they say: It were a strange world to see men live now after such a sort, and a bringing in of Monkery again.

[ D] These and such like objections although they proceed from very evil men, and are uttered of them with a scoffing spirit; yet for want of knowledge and due consideration, they may be at the first, the thoughts of many simple well meaning men: for whose cause I will answer them, because I would be loath to leave such in any doubts, which might trouble and hinder them. But they who object thus, might more justly have alleged other reasons, why they think it so hard to keep any such daily direction: that is to say, partly their own ignorance, vnacquaintednesse with this course, & unableness: and partly the taunts, mocks and other discouragements, which profane and ungodly men would persue them with, who should walk so unlike other men of [ E] the world, by the practicing hereof. First therefore I will answer their doubt in that they think it impossible: and then their reasons why they think it cannot be without great inconvenience. If it were impossible to bring our selves to such a course, (for here is no perfection to be dreamed of by me, but an holy directing of our selves daily towards the kingdom of heaven) why would the prophet David have said: Blessed is the man that exerciseth himself and meditateth in God's law day and night? Also why would he have said it of himself, That all the day long he was considering it in his mind, that [ F] is to say, meditating on it? It is manifest (whatsoever particular manner or order he used herein) that he did tie himself daily to this course, that is to say, to see that he walked homeward; that he might not be carried aside, or out of the way, either with the deceitful enticements of this world, or any discouragements: but much hath been said in the former treatises to this purpose.

And such examples this present age of ours (God be praised) doth afford, (he vouchsafe to multiply the number of them, for one an hundred) who do so pass through the affairs of this world, that the Christian life is unto thē not in word (as it is with many which deceive themselves) but indeed and sensible [ G] account, daily their chief treasure. And all that I require is no more, but that faith and godliness may be continued & increased in the believers: and that they provide (for the same purpose) that though the malice of the devil doth lay many lets in their way, yet that they bridle & bring under their corruptions, to the maintaining of a pure heart, a good conscience & unfeigned faith which worketh by love, to the praise of God, & their own comfort. The which will not be brought to pass through security & negligence, but whiles they give all possible diligence hereunto, & set themselves in some good order and daily direction for the preserving of the same. So that if there be any before others in this practice, who by experience have found how mightily God hath blessed [ H] them in this estate, (who is as ready to do the same to the rest that desire it) & have proved that it is possible, yea and easy (through God who maketh it so) to pass the day in well doing with peace (or when it is worst with them, to be free from evil for the most part) rather then wearisomely and unwillingly (as the most do:) let such be patterns and examples to those which are not so forward. Let one learn of another in meekness of spirit, that which he hath not as yet attained unto: and not hold this opinion, That none can do more then they themselves do, nor go beyond them; who yet have scarcely at all, or very slightly gone about this practice, themselves.

There is no reason in it, that such as serve God in the day (as it falleth out [ I] at a venture) without any certain purpose of care, or using the means for the quickening of their faith, should either find the godly life so easy, or be able to judge of the best way to it, as they who have painfully traveled in it, and spent much time about it. For they must be able to report what repulses they have had, and how they have recovered their strength again: what temptations, and how they have resisted them: what hindrances and discouragements whereby they have been long held back, and how they have overcome them. They must be able to say what hardness is in the godly life, and how it is made easy: how flitting and soon vanishing our faith is, and how it is strengthened and confirmed: what comfort and unspeakable peace God [ K] giveth his, to encourage them to go forward constantly: They must have good proof of their many infirmities, and how they send them the more earnestly to God in their prayers, to strengthen them against the same: to be short, they must be acquainted with the subtle and malicious practices of the devil in seducing them, and with the falsehood and deceiuablenesse of their own hearts, and how they have withstood them: and how deadly and loathsome [ A] the broad way that the wicked walk in, is, though it only seem pleasant. For such honor have his Saints: such grace he bestoweth upon them which seek it of him in truth. And when God hath thus trained and made them fit for his service, then shall they find great ease and reward in serving God, and find by proof the exceeding benefit of a daily direction for the well ordering of their lives; yea they shall count themselves much unsettled, when any day shall pass them, which is not consecrated to God in that sort. Of such I wish them to learn the way, who would gladly please God (they say) as well as others, but yet all means are tedious to them to use, besides [ B] such as they think good, that is, sometimes to pray as it falleth out: but as for any further or certainer course to honor God in, they think it merely impossible for them to be brought unto, and therefore needless.

And as we are wont in our matters of law to resort to them for counsel, which are best acquainted with the laws, and best experienced in them; and in dangerous sicknesses to resort to those Physicians, who besides their knowledge have been a long time practicers, and have done many great cures: so in the practice of the rules for a godly life (all which be grounded upon the word of God) none can so well teach how, as they who have taken greatest pains in the practicing of them by long experience, besides their knowledge [ C] which they have in common with others. And therefore we are to resort to them as being best able to persuade us, that as we ought, so we may possibly attain to the daily practice of some certain duties, and the reverent using of the helps and means for the well passing of the day: wheerunto, if they who profess, yea and preach, could submit themselves, to learn how to be settled by the furtherance of such as have gone before them, both in the searching out the way, and the practice of it; there need not be any doubt, but that many should both find it, and with much blessing give hearty thanks to God for it.

CHAP. 4. Of answer to this reason against the practice of daily direction: That it is toilsome and inconvenient, taking away all pleasure from men, and hinders their labors.

B Vt now I have shown that it is not impossible, I will further answer their reasons, whereby they are led to think it a toile intolerable, & that which would bring exceeding inconvenience. [ E] First therefore, whereas they think it would make man's life irksome and a very toile, to bring our selves to this point, that our lives should be overlooked and regarded throughout the day, and that we should observe certain rules for the well ordering of the same: the truth is, that there is no pleasure nor comfort in the world like it; no, nor (to them who know it should be so) without it, howsoever men think otherwise. Which if I can prove, I hope they will be far from this mind, to account it toile or wearisomeness. And for proof hereof, they [ F] may understand, that the Holy Ghost giveth the very contrary sentence and judgment of this matter. For whereas this right ordering of our lives, or framing them to obey God's commandments, is the greatest wisdom, even greater then that of the aged, experienced, or our teachers; yet of the same wisdom Solomon saith: All pleasures are not to be compared unto her: therefore if thou desirest pleasure, be wise, and provide that thy soul be safely kept from evil in the day, and throughout. For if it must needs be granted, that it is good at some time; then it followeth, that the oftener and more usually it is kept so, it is so much the better. And if it be the greatest pleasure of all other, [ G] to have our hearts and conversation with God someone hour in the day: then by many degrees is it the greatest pleasure, if we can by any good direction obtain it for the most part, or throughout the day. Agreeably to the which, that man of God, who was so well experienced in these matters, testifieth, not of someone time of his life, but of some whole part thereof: I have had as much delight and pleasure in thy testimonies, as in all manner of riches. But you will say: What is this to prove, that he was thus minded through the day? He speaketh (I say) of his daily course in such places; as it is easy enough to see, according to that which I alleged before: All the day long is my meditation in thy law, that is, (as he expoundeth himself elsewhere) casting and [ H] pondering in his mind, how he might keep and might not break it, nor wander out of the way from the direction of it. And who so hath any practice of his knowledge and experience, what reward there is in serving God, doth clearly justify this to be true.

For wherefore doth the godly Christian take order to have his recourse to God by prayer, meditation, reading, when he can have opportunity? wherefore is he fearful of ill company, and desirous of good? why dareth he not fashion himself after the world in their common profane delights? why is the holy assembly of Saints most desired of him; but because it is the pleasure, which he seeketh above other? when no man doubteth, but that he hath both [ I] leisure as well as other, and occasions enough offered him to the contrary, if he found not greater delight in this course then any other, or if there were not pleasure in the Christian life; and so the more Christian-like, the more pleasure. Why would the best Christians in all ages, suffer mocks, reproaches, displeasure of their friends and betters, loss of their goods and other liberties: and in such times and places as their profession hath been pursued with imprisonment, banishment, yea, and death it self; go under all with free choice, rather then to enjoy all other pleasures of sin, as other have done?

Indeed I grant, that this is not pleasure unto all: neither is that to be proved [ K] of me; but that it is a pleasure to those which love the Lord, & no toile to be conversant with him in one part of their life or other all the day long; and that with delight it may be aimed at, as at a mark, that they may please God in the things which they go about, even throughout the day, and may have an eye to their actions which they do, that they may not offend him: This unto the upright in heart is such a pleasure, as without it there is none to [ A] them; although I deny not, but that there is much resistance against it, partly through corruption, and partly for want of the knowledge of it: who yet when they have further understanding, are most of all grieved for this, that they wandered so long vncheerefully, because they knew no better. And as for them which are not pure in heart, though indeed they please themselves some way or other, yet their pleasures are but pain: and though they follow a way that seemeth pleasant; yet the issues thereof are the ways of death: Insomuch that not only stolen waters, which are commonly most sweet, that is, unlawful liberties, are mixed with poison; but even the pleasures of wealth and marriage, [ B] which are things not unlawful, do hold them out of God's kingdom.

Thus it may appear, that it is no wearisome thing to be settled in such a course (wherein we may please God) as frailty will permit: but the sound and chiefest pleasure rather, yea and besides, it is that only, which so seasoneth our earthly and temporal liberties, that so they become lawful and pleasant to us also; and the duties and works of our callings, that they be not (as to others) burthensome and tedious. If all find it not so, yet let the truth remain, and let such learn otherwise. And if by the untowardness and rebellion of the heart, there be sometime found vnpleasantnesse and wearisomeness in good things, even amongst the best, so that they be overcome thereof: [ C] yet must not the unruly heart, for all that, be yielded unto, but be the more strongly mastered, and all liberty which we find to be an hindrance from the life of godliness, removed.

But another reason why this course is alleged to be absurd, and inconvenient, is this: that men's labors should hereby be hindered, and their callings neglected; and so poverty grow upon the land, and many evils thereby: which where absurd, and not to be suffered. To the which it may be answered, that godly thrift, and Christian gaining, and lawful prospering in the world, do arise from hence: when a man doth so go to work in the world, and follow his dealings, that he be sure, that he goeth about them with a mind [ D] which is at peace with God, and well ordered, that is, guided by him; and when he doth faithfully and devoutly commend himself and his affairs every day to God's providence, and rest therein quietly; & when he doth as it were arm himself with circumspect heed-taking and wise regard, that he behave not himself profanely in the world, nor after the manner of men, but according to that which is written: Whether we eat or drink, or whatsoever we do, do all to the glory of God. And when for these purposes he shall resolve with himself, in the most convenient sort that he can, to begin the day in some Christian and godly manner, as I have set down in the daily direction, that all the rest of the day following, he may savor of the same; he shall in his duties [ E] doing about the world, please God, and he shall also (as far as God shall see it expedient) prosper in the same, as it is written: First seek the kingdom of God and his righteousness, and other things shall be cast upon you. And this is the labor, which should go with religion. This ought Christians to endeavor to come unto: wherein although all which fear God, have not a like measure of wisdom and grace, yet let them all, wherein they want and be behind in any part of duty, therein be willing to see their failings and slackness; and so shall it go well with them, and they shall daily come forward, [ F] and be better acquainted how to do earthly business with heavenly minds. And thus carrying themselves, they shall have much blessed experience of God's promises, in remembering, visiting and caring for them so graciously: whereas on the other side, such as rise early and go late to bed, break their sleep often, and fare hardly and barely, (which sort use most means to be rich, and are most like to get the same) yet not attempting these things through God's help, not usually and oft craving his grace and direction, not having their minds seasoned with piety and the fear of God, not being patient, sober-minded, and watchful against the evils which will meet with them, [ G] but profane, rash and worldly; cannot find God's blessing in their course. If they gain and gather, they may (I deny not) flourish and prosper in the world a while; yet is all but as Judas his soppe, and the Israelites quail, to become bane and poison unto them: the Lord hath heaped hot coals upon their heads, and increaseth their damnation thereby the more swiftly; and ofttimes, they are needy (that is, unsatisfied) for all their shifts, & therefore never the richer: and many of them poor indeed, putting their money into a bottomless purse, and that although they toile for much, yet enjoy nothing. Which kind of men provide ill for themselves many other ways, in omitting the chief duties which appertain to them; for they fill their lives with much [ H] unquietness, frettings, impatience, quarrels, cursings and such like: and when death cometh, (although they be little thought on in the mean season) these things will grow to some hard reckoning: and in such the proverb is verified, That though they be early up, yet are they never the near. For what pleasure doth God take in their toiling, when they go to it like swine, not beginning, proceeding and ending in him, that is, by his direction?

And whereas they apply another proverb in reproach to them which will first see God served thus throughout their course, namely this: That the furthest way about, is the nearest way home, with thē; they need not be ashamed of it. For as the nearest way doth not always bring a man soonest to his journeys [ I] end, when he must go over hedge and ditch, through mire and water: so they who go roundly and directly to their earthly affairs and worldly dealings, as soon as they are up, and (as they say) from their bed to their business, refusing or omitting the daily duty of renewing their prayers, their purposes and care to live godly; they may (I deny not) go a nearer way then the other, but they do nothing less then attain that which they seek. For as all to whom I direct my speech, are such as would fain please God, as well as be maintained in the world; so they must look for their success and blessing from him, and not from their own labor, industry and wisdom: and therefore they must daily seek it at his hands by hearty prayer; and as they must not [ K] tempt him by neglecting pains and travel, so they must not trust to their labor alone: for so they declare, that to be all in all with them, whiles they make hast to that, and let the principal go.

For while they do so, they are snared by the devil: who setteth, not hedges and ditches in their way, (for by them yet they might have passage, though more slow) but he pitcheth nets to entangle them, and lime twigs to hold [ A] them; that at evening they shall feel and see with heavy cheare, that having left God behind them, for all their hast they are much more held back in respect of the other, who were thought to go a great way about. For though they have outward success in the things they take in hand, yet through hast & rashness, brawls and vexations, and minds fraught with earthliness, and such like annoyances; and remembering that they have toiled as hirelings and slaves, and not as servants to God by walking Christianly in their calling, (for such may go to their work ioifully) they find more sorrow at night, then the profit of the day was worth, even in the estimation of common persons, [ B] and more loss of grace then their worldly gain can possibly recompense. But if they see not their danger, or seeing it, if they sleep in their sins which brought it, and repent not of them; that is worst of all. So that oft times it falleth out thereby, that they are constrained by the check of their conscience to cease from their labors for a time, or lose some piece of their bodily rest, to recover their inward peace again with the Lord and the good mind which was in them before, (if they be such as had any better at any time, for of such I speak:) whiles the other who go to work religiously, and take direction from God, break not off their labors at all, but go forward, and that in quietness also.

[ C] Who seeth not now, that such are further set back who think to be most forward, by separating Christian duties from their earthly business? For as he riddeth not most work, who goeth to it most early, when his instruments which he should use in the performance of the same, be blunt and dull; seeing, besides that he wearieth himself, the work is slacked and marred: so he that will not frame himself, so to perform the duties of his outward calling, that his mind may still attend upon God by faith, goeth about it preposterously, & shall find his success answerable. And if it be thus with the better sort, judge in what case they be, who, so that the penny may come in, care not though they be as like the ox and the asse in sense of good things and understanding, as they [ D] be like unto them in servile work and drudgery. And by this (I hope) it appears, that godliness hinders not men's labors, neither decays the Common-wealth. Nay who seeth not, that such labor were rather pleasure without peril, which worldly men are not acquainted with: and the Commonwealth consequently, should flourish much more, having a certain promise of blessing?

CHAP. 5. [ E] Of an answer to another reason against daily directing of us: That it would break off all society and fellowship amongst men.

A Nother reason why men cannot follow any direction daily, as is required, is this: They say, that it would be no world, if all men should be brought to such a mopish life: they mean, there should be no familiarity nor good fellowship amongst men; one should have no dealings with another; and so in time, traffic and merchandise would fail: and by means hereof, leaving of [ E] men's callings, disobedience to prince and laws, poverty, complaints, and such like would insue and follow: and the least evil which were like to come of this new devised fantasie (they say) would be very monkerie. This objection I do not think to arise or proceed from such as know what the godly life meaneth: but lest it being cast in the teeth of some weak Christians, that this is the fruit of these fantasies and revelations, which they call Godliness, and so hereby some might be troubled, I will answer it therefore. Whereas they say, it would be a strange world, if men could be brought so far from the corrupt and profane fashion of the common sort, that they would submit [ G] themselves to a daily direction of their lives after the word of God: it is true indeed, that it would seem strange to those which are contrarily minded; but that would make it never the worse: for such count it a strange thing (as the Apostle saith) that other men run not after the same excess of riot that they do: and therefore speak they evil of them. But though it would seem strange, yet would it not bring an overthrow nor confusion in states, in order, in laws, neither break off societies and fellowships amongst men: but every man should much better carry himself in all these, and the things themselves be stablished more purely, and the evil that cleaveth to them, be the more easily and sooner purged. And as for the taking away and the breaking of ill customs, [ H] the cutting off of ungodly fellowships, the rooting out of dissolute merry-makings, and the corrupt and evil fashions and talk which do drive God from men's tables and companies, it were to be wished, although it should be with the murmuring and complaining of many, yet that we might once see it amongst us: yea I say, it were to be wished heartily, that the notable ill practices, customs and fashions in towns and companies of men, which uphold and maintain the old world and cursed fellowships in it, were overthrown, and with the tables of the money changers cast down: as houses of play and baudry, where they are known to be; stage-plays, May-games, Lord of misrule, Morice-dancings, flockings and meetings together at victualling houses, [ I] Inns and taverns usually, needlessly and dangerously, with superfluous drinkings and drunkenness, swearings, quarrellings, swaggering, deriding and disgracing of sincere preaching of the word, railing on preachers themselves, and mocking of such as desire to follow their doctrine; with many other such abominations: also jesters, flatterers, slanderers and profaners of the Lord's Sabbaths, in bargaining, gaining, worldly dealings and absence from the house of God, &c. Are not these with such other, the scum and kenell stuff that poison many thousands? and are not these for all that, the delights of infinite people? And is the removing and taking away of these, and changing of such cursed fashions and customs into civil and religious orders, the [ K] breaking off of Christian fellowship? And as for other than it, what may better be spared than they? And what traffic and merchandize is hindered by the reforming of such disorders and abuses? And were the abandoning of these, the leavings of men's callings and disobedience to prince? when who seeth not, that it were the way to live in obedience, and to follow men's callings diligently? And what complaints are occasioned hereby, but by such as being [ A] called from their sins are not to be pitied? Indeed daily care of well living doth chase away these, even as a whirlwind: and God in his good time remove them: that as the holy man king David said of his servants and subjects: A froward heart shall not dwell in my house, him that privily slandereth his neighbor will I destroy, him that hath a proud look and an high heart, I cannot suffer ; and such like: so we might once see and have them, and all of like sort, odious amongst us. And whereas they say that it is to set up and bring in monkerie again, to betake men's selves to any better course of living, than is commonly practiced, I answer: That I cannot easily say, whether the monks [ B] in their hypocrisy, superstition and false worship of God, were greater sinners than these obiecters in their profaneness and Atheism, who worship not God at all; unless we will call a mocking of God, a worshipping of him. And this is the answer, which I will vouchsafe them.

CHAP. 6. Of the doubts and objections which weak Christians ought to propound, until they be satisfied; namely, how they may attain to such direction daily: and [ C] answer thereto: and other like, namely, that they count it hard: and what such ought to do.

B Vt as I have said before, (to let these cavils go, as not fit to trouble them who would do well) I think these and the like, the meetest objections for such as are willing to learn: first, that they see not how they might be able to attain to the practice of any good and Christian direction, and constantly keep the same: and secondly, how they may, because they are unacquainted with it, be armed with patience against the mocks and discouragements [ D] of such as might dismay them from it. For the first, it is meet, that such as shall learn and practice it, be willing and desirous of it: which they may easily see cause of, if they consider what unsettledness is in their lives, and what unfitness of mind to serve God, when they have not by some good order taking for the same, resolved and accustomed themselves thereunto, that is, to walk with God every day; and how much they are the worse, when they have not done so, but neglected the same. Also it helpeth much hereto, that they make this account with themselves, that they deal about nothing of such value or importance in the world, as ought by right to hinder or draw them from it.

[ E] And yet when they be brought to this, they must strive much against untowardness and sloth, which hangeth in their members (as if a lion were in the way:) and withal, they must call back and hold in, their earthly affections and carnal desires from nestling themselves any way here below, so that they be not clogged thereby and made unfit for this work: and then a full persuasion they must have, that their fruit shall be far above their labor. And to one thus prepared, I doubt not (God working by means) nay, I warrant it from God, that the rules which I have set down, or the like, for safe conducting [ F] a Christian in his way, shall be found both possible in the beginning, and easy in time and pleasant; and the gain of the travel such, as he will not readily lose or forgo again.

And before he be thoroughly acquainted with the practice of this, let him impart his doubts to such as may most conveniently satisfy him in the same, and so commend himself to the grace of God in this new enterprise, betaking himself utterly from his former wandering and uncertain serving of God: and let him after a week, and so after a month, take view of his doings, to see what is amiss, and what is wanting, that it may be helped: if any [ G] slothful deferring or omitting of any necessary part of duty hath been, that it may be restored: if any blessing be seen thereby, that it may be increased by procuring the continuance of it. And when he shall have had experience of good success therein, he shall be past the danger or discouragement which Ishmael's progeny (I mean the generation of scorners and mockers) may raise unto him. For as infinite swarms of vain and hurtful thoughts do occupy and fill the minds of such as have not earnestly set themselves against them: so through God's grace, after they have accustomed themselves to better cogitations, and weaned themselves of purpose from their old conversation, they shall find occasions enough to honor God, [ H] in doing one good duty or other; so that, they shall neither need to be idle nor unprofitable. Which thing if many were persuaded of, they would both taste and try it; which now they do not, because (as they say) if they should not suffer their hearts to wander and roue everywhere as they are carried, but restrain them, they know not how they could live.

But I will proceed with other objections which are yet behind: among which, this troubleth many of God's poor children, that they fear they shall never bring their harts to a daily course of Christian walking, seeing they are so weak and have so much to do in subduing someone unruly affection. The perverse sort object the same, who say they could like well, that men should be [ I] taught a good order & course, but in no wise can abide that it should be daily & continual: and I have in a manner answered it before. For what is that which they mislike herein? It is not the thing it self, nor the direction for their life in general (they say:) but that continual binding them to it, which is urged, is a weariness that they cannot bear. But to leave them as sufficiently answered before, I turn to these in whose name this objection is here propounded, to whom this I say: As God in the Scripture requireth perseverance in a good course to the end; even so, they which will faithfully submit themselves unto that doctrine, cannot but like also to be daily settled in such an estate as leadeth thereto: (for otherwise, how shall they be sure that their master when he [ K] cometh, shall find them occupied, Luc. 19.13?) and if they do so, the hardness of it will soon be alaied, and they shall in short time find it a sweet & pleasant way (as Christ calleth it, Mat. 11.30.) to his kingdom: so that the tediousness (as they count it) being taken away in great part, there is no cause why they should fear that, as too hard, which shall not hurt them; or seek to shun that as too unpleasant, the benefit whereof they have not proved.

[ A] Some say, they like it well, and would with all their hearts that they could practice this direction, but they have so many lets to hold them off and cut them from it, that they do not see, how they shall in any mean sort perform the duties through the day, required in it. But such are to know, that the chiefest lets of all from a godly life (which be, the intemperance of the mind, and unbridled lusts thereof) are by this direction best remedied and stayed: the most of other which are outward in the world (as provocations, temptations, and other like occasions) are hereby also, and by the well ordering of the affections prevented and avoided, or the easilier borne. And as [ B] for the third kind, which are, men's callings, dealings, labors, which (through ignorance) many do mean when they complain of hindrances; are none at all, but as they are made by the unskillfulness, carelessness or other sin of the party which ill useth them. And to this purpose I will tell thee what I have heard a man of good account and long experience say: I never had such lets, as far as I can call to remembrance, but if my heart had been held in good government, I might have served God with peace, and gone forward in the course which I propounded. Which what differeth it from that in the Proverbs: Keep thine heart with all diligence, for from thence cometh life? So that ye see the chief hindrances are unfaithfulness, hardness [ C] of heart, frowardness, licentiousness, and such like evil distemperatures of the heart: by means whereof, outward occasions of sinning do the easilier provoke us; and our lawfullest actions which we go about, come untowardly to pass.

But perhaps they will reply thus: We would sometime pray or read by our selves, or look to some other duties which God requireth, for the well guiding of our lives, when we must needs go about our own work, or the princes business, or such like lets of one sort or other call us away, so that we cannot perform them: whereas they which are free from these outward businesses and services, may take their liberty in these spiritual duties. But I ask this [ D] question of them again: Why they should be most earnestly bent to prayer and reading at such times, when they see other duties to be laid upon them necessarily? Is it not because they see they cannot do them, that the devil setteth them forward so hotly at such a time to go about them, that they may think themselves to be godlier then they be, and so be deceived? And why are they not but even half so fervent in going about reading, praying and other heavenly serving of God, when they have time and leisure? Which if they be, it is well: let them rest with peace therein, so shall they be the fitter to outward duties; and so doing, they must not count thenselves letted, when they do that which is their calling: If they do not, let them wisely mark how they [ E] be blind-folded on both sides; and make conscience so to do the one duty in his season, that the other be not counted an hindrance of them from the serving of God, but be performed also, and that with cheerfulness, when it lieth upon them. And that which I answer in this one, I would have to be understood of all other of the like kind of questions: and therefore hereof enough. Only I think good to put them in mind, that when two duties meet together at one time, both being of great weight, that they pray God to give them discretion to consider, which is most necessary (always following [ F] the light which God giveth them;) and in things indifferent, to do that which is most to God's glory, their own peace and the benefit of their brethren.

An other sort there is, who are not troubled about this, yet have another doubt which discourageth them very much from practicing such a Christian course. For when they hear that there must not only be appointed set times to pray and meditate, but also that in our going through the whole day, we must watch against evil, and even in particular actions be circumspect that we sin not against our knowledge, they ask whether they may not have their minds on their work, while they are at it? If it be granted them, they [ G] ask how they shall do both? I say, no scruple is to be made of this, but that there should be a minding, and that carefully, of those things which we do, though they be not spiritual: neither needed there be any question made of this, but that they have after the manner of carnal and worldly men, so fraught and stuffed their heads with earthly thoughts and worldly desires, that they cannot unburden themselves of them, when they pray unto God. And therefore when he doth afterward give them conscience thereof and of other sins, they are so grieved to remember their long continued offense that way, in that they were wont to fill their hearts with all sensuality and worldliness, that now they think they dispease God, when they have them set [ H] upon their business at all: even as he that hath abused music, mirth or meat dangerously, thinks afterward, that he may not use them in any sort: whereas they may understand, that there is no such disagreement or contrariety betwixt holy things and lawful liberties, (neither therefore betwixt spiritual duties, and the works of our calling) but that there may be recourse had from the one to the other, without quenching the gifts of God's spirit in us. And he that doth both of them in their season, as becometh him (I mean with a single and honest heart) may worship God in prayer, hearing his word, or any such like, and not be distracted at the same time by earthly [ I] thoughts and fantasies, so as they should interrupt and break him off: and again the same man may be occupied in his earthly affairs and business in such wise, that he coming to them with a religious and well ordered heart, need not be distracted, unsettled, or made unfit thereby to other duties of Christianity afterwards, nor anything more earthly minded while he is at them. For why? even they are the work which God hath set him about: and therefore obeying him therein, he may be quiet, yea and cheerful: which God alloweth us freely, if we could be wise to see and use our liberties to our good. For a godly minded man, who hath tasted how precious and sweet a thing it is, to keep peace with God in all his ways, and hath experience how soon his heart is drawn into the world by the deceitfulness of sin, will [ K] with such faithfulness keep his affection knit unto goodness, as he knoweth he ought to do, that he is not drowned in the world, so soon as he is occupied in it, nor made drunk with the commodities of it (as men of the world are) so soon as he meddleth with them; & yet shall both think, talk & deal about his worldly affairs as far as becometh him. This (I confess) is a rare grace & a singular gift of God: but yet, it is bestowed upon them, which make account of [ A] it above all that is transitory and earthly. And it requireth especial assistance of God's spirit, that a Christian may carry himself after such a manner among men, that both the duties be rightly performed: and that we so behave our selves, that we may with fitness of mind be ready (as it becometh us) to worship God, and also with sobriety to use our lawful liberties in the things of this life: & especially so, as that we fail not in the manner of doing it, that is, by doing the same either negligently, or unwisely. But these things being regarded, a man may be conversant in both duties, as I have said, in such sort as God may be pleased, with attendance given to thē, (as, labor, bargain, talk of such [ B] things as be needful in our calling, be occupied in the affairs of the world, live in the married estate, &c.) and yet keep his heart in frame and good order still: that so whether we eat or drink, or whatsoever we do else, we may do all to the honor and praise of God.

CHAP. 7. Of other objections of the weak: as, That they cannot see how they should walk thus, while they live in such an evil world: and of [ C] other like objections, with answers thereto.

B Vt some cannot be satisfied in one thing which I said before: namely, that the chief let, that holdeth us from the faithful & holy keeping of our lives in good order from time to time, is our distempered heart: for they are persuaded, how well soever they look to their hearts, yet as long as they live in such an evil world as this is, they must needs be cast back and hindered. For they say, that few give themselves to any such devotion, as through the day to make most account of the life to come, and to have their hearts occupied [ D] about such desires as estrange them from the earth; but rather prouokations to evil one way or other prevail with them: and in few places examples of goodness are to be seen. Besides, though we be well taught by the word in the assembly; yet abroad, the doctrine which we hear is as much discredited again by strength and boldness in sin among many, and so it is caused to be forgotten and of no force: which are great causes why Christians are so cooled, as they be at this day, and in no commendable sort, suffer their light to shine: especially, we will yield to them, they say, if we will weigh, how unfit we are for such heavenly conversation, through our long custom in darkness and sin. To the which it must needs be answered: that much is [ E] in these, but yet not so much, that they might think themselves to have just excuse for their earthly minds and faint hearts, by these discouragements and occasions. There is a far more excellent use to be made of them, and clean contrary. Did our Savior teach his disciples & the believers of his time, to make no other profit of the troubles, which they should meet with in the world? did he foretell them, that they should find, tribulation in the world, to the end they should be discouraged? Nay, to be of good comfort, because he had overcome the world. When he told them, that few should so like of the [ F] Christian way, that they would walk in it, did he give them leave to stay their course also? yea rather he stirred them up to be the more earnest themselves to enter in at the straight gate. So when any of their own weakness did appear, as pride of heart, dreaming of worldly prosperity, great want of faith, and such like; did he wink at them, because they had long been accustomed to them? did he not rather the more take occasion to pull them out of them, saying sometime, O ye of little faith: at other times, The Lord's of nations seek after these things: but it shall not be so with you, but he that is greatest among you, shall be least? Even so let us do: the more iniquity we behold among men, the [ G] more let us estrange our selves from such, and have no fellowship with the unfruitful works of darkness, and take no occasion to be anything more backward by that: for then, we must never look to do good, seeing we shall always have such among us. For there shall always be enmity betwixt the seed of the woman, and the seed of the serpent: and the dragon shall make war with them that keep the commandments of God and the testimony of Jesus, Reu. 12.17: and their dwelling is, as was the dwelling of the church of Pergamos, where Satan's throne is, Reu. 2.13. But let us take occasion therefore to settle our hearts more firmly by our living among such, in the love of goodness, and set more store by them whom God hath raised up to be as