Seven Treatises

CHAP. 8. Of the objection of weak Christians who cannot read: and another, of them that are troubled through some scriptures: and answer to both.

I F ye will ask, what they shall do, which cannot read, and therefore can neither enjoy the benefit of this nor such other helps, in any such ample manner as others may: I answer, that they must needs fare the worse for want of that gift, (although I could wish that many which can read, used it more oft, and in purer and more reverent manner then they do. ) But if they be such as are to be [ H] counseled, they must (as they are able) provide, that they may with more diligence giving both to preaching, and hearing other read, and prayer, supply that want of theirs, as far as may be; and if they cannot hope for to obtain a gift of praying according to their necessities, then to learn some form of prayer, as well in respect of the shortness thereof fit for their memory, as in regard of the matter, meetest for their estate and condition, as it shall be ordinarily and for the most part: and when it alters by reason of some afliction or otherwise, then to learn to pray according to their present occasions and necessity. How unsavory soever these things may seem to some, it shall be but to such as judge after the flesh, and like too well, & look too nerely to the examples [ I] of thē who neglect these duties very much or altogether, to follow them. And whereas they may object again perhaps, that they cannot bestow such labor upon these things: I say, these things are greater then they seem to make them: but for their labor, let it be such as may stand with their callings duly followed; but let them be teachable. But if a mean gain and commodity might be reaped by greater labor and more time bestowed of them, then the learning of prayers, or the attaining to the ability and gift of reading would require: I think that neither of them both would be counted hard to come by and attain to. In few words let them take this for an answer, that if they benefit not themselves by the public means by all possible diligence, also if [ K] they be not ready to profit by the help of other by all good occasions and opportunity; they must needs come behind in reaping profit or fruit, and shall hardly grow to direct themselves safely and with holy peace, as it were meet for them in such a troublesome world and many ways dangerous, as they live in.

Some (to draw towards an end) say: nothing troubleth them so much [ A] in all that I have said, as the urging of these speeches: All the day long we must meditate on the law: and pass the whole time of our dwelling here in fear: Also, Whatsoever we do, eat or drink, &c. And, Take heed, lest at any time there be in any of you an evil heart, and unfaithful, to depart away from the living God. These and such like places they confess, (in their judgment) are urged too sore, and they could else be content with all their hearts to glorify God sometime, and in some parts of their lives as they are able: but what comfort shall it be (say they) when we have done what we can, to think yet, that God is never the more pleased with us; because we know we have omitted [ B] many things which we ought to have done, and committed the contrary? I answer: The sense of the places I cannot alter; and yet I will not leave them still in their doubt and perplexity: but for their further satisfying, I will not refuse to unfold them more clearly, and help them to some stay and resolution. And first let them be persuaded of this, that there is nothing in these or any such like scriptures, which may justly dismay him that seeketh the Lord in truth; neither is any lawful liberty hereby denied to a Christian in such benefits, as God hath left unto him to be inioied: only unto the flesh, whereto we are not debtors, are we commanded to bid battle, and that so far as of us frail men (but yet endued with God's spirit) may be performed. Yet [ C] more particularly to speak to them, I dissemble not my meaning plainly to be this: that if any time of the day, or part of our life, we think we may take any liberty to evil and sin, (no not then when we have before been best occupied; for after such times commonly do men most give themselves the bridle:) this cannot be done without manifest contempt of these scriptures, & consequently of the majesty of God, who knowing what is best for us, hath thought good thus to direct us. And yet (alas) how common this is in many which go for good Christians, we may see with grief: who as though God had given them sometimes to offend in, and some liberties which in his word are condemned, (which were to make him say and vnsaie: and to deny [ D] and affirm the same things) I say, as though it were thus, they do by every small occasion let loose the rain to licentiousness: and yet I deny not but that they do many things commendably. But what doth that avail them? For as dead flies do cause to stink and putrefy the ointment of the Apothecary : so some ill parts of life and dead fruits mixed with commendable virtues, do spoil them of their virtue and beauty, that they have no favor in the sight of God, neither give they any sweet smell or savor unto men: and as the leaven though it be but a little, doth sower and leaven the whole lump of dough; so some strong corruptions being suffered to bear sway in the life, do corrupt even that which otherwise would be good. For as it is a bleamish [ E] and deformity in nature, to see in a man's body, one eye or leg small and the other great: so if there be not proportion and agreeableness in our lives betwixt one part of it and another, it is an utter deformity in the whole.

They think it hard to be bound, (they say) to bring particularities of their lives under examination, and themselves to be held within the compass of any such rules, as should debar them of any liberty which they shall think good for them: and that it were too foolish for them to think necessary, and too servile to obey & follow them. But let them remember what they [ F] said: that they are willing to do what duties they can; and then let them hear me: what servitude it is, I lately set down; that is, only a stopping of the course of flesh and our own corrupt will and affections: the which yet if we live after, we shall die, and be cut off from our inheritance with God and with Christ. Indeed by these means, we should bridle many passions of pride, loftiness, swelling; and break off many boisterous outrages which rise up in us, as wrath, frowardness, heart-burning; and quench many fiery darts of concupiscence, unclean lusts, and wantonness; with other such fond and dangerous delights, which lead men to destruction; and clear our lives, [ G] season our tongues with Christian talk, as well as cleanse our hearts. And is there any man which rejoiceth in the name of a Christian, who would have his liberty in these evils? What did I say? liberty? nay, who would become a bondman (for to speak properly and truly, that is bondage in the highest degree) to his own intemperate affections and desires? As for the variety of good liberties, which our most merciful God hath betrusted us with, which are both many and comfortable in themselves, we may use them all in the Lord, so that God have his honor thereby: but whiles we take our part in them, the Lord may not lose his part due to him; in a word, whiles we use them soberly, and with care not to offend, and that nothing be done against [ H] knowledge and peace therein. And is not this sufficient and enough for all men which are the Lord's? I am sure when men cannot be content to keep themselves at this stay, as they pay dearly for every stolen liberty, so they must say, when they have had their minds satisfied, after all: The godly life excelleth; and sing the doleful song of them who have learned it somewhat too late by their woeful experience; that Measure is a treasure: when their mirth is at an end. For do we not see, that when Christians have walked in a good course for a time; and after, have begun to shake off the yoke of obedience, and have again sought liberty to the flesh, alleging this: What? must we be always pent in, to look to our ways? see we not (I say) that God hath [ I] in some hour or day, given them up into their own hands, in haste and rashness to run with greediness to the fulfilling of their hearts desire which they have sought? and in that one hour to lay a foundation of sorrow for many years after? But have they afterwards in like haste and with ease returned again? Nay, then they must have shown themselves wiser than some, who were wise: and more strong than Sampson the strongest in his time; who after he had prostituted & made himself a sot and slave to a base mistress, recovered not himself again, until he had ground in the prison like an horse, both his eyes being put out, and serving to make the uncircumcised pastime, who had been the joy and glory of the people of God. But to return from Sampson : [ K] have they not tried what it hath gained them, to be at their own hand and liberty, whiles they have thereby run into shameful sins and offenses? Thousands with grief may witness this truth with me, and can say by miserable experience, that all sound comfort and liberty to be desired and rested in, is in this: that everyone seek to be contented with the liberty which God giveth him, remembering that which is written: A good conscience is a [ A] continual banquet. We know, that through frailty, forgetfulness and the remainder of our corruption, the best shall too oft go out of the way: therefore they need not seek occasions to do so, but to avoid them rather, and so obey the commandment of God: Put ye on the Lord Jesus, and make no provision for the flesh, to fulfill the lusts thereof. This I trust may suffice for the unfolding of the forenamed Scriptures, and to answer any reasonable man to his full contentation. And let such (in the fear of God) cease maruelling, why we should be so careful to please God, even through the day, and one day as well as another; because besides other reasons, which in their proper place I have set [ B] down, this is to be weighed: that Christianity is like to a trade or occupation, wherein no good will be done, nor profit arise, except it be thoroughly followed and with great diligence, and especially this point regarded: that one thing be not lost or neglected, whiles another is followed, nor one duty slacked whiles another is performed. And thus I shut up my answer to this last objection, saying: That the fore-mentioned Scriptures & other like them, are not fearful to God's children, neither shall need to trouble any, who will take heed that they trouble not themselves by willfulness and gross negligence; but do in the simplicity of their heart show themselves teachable to that which they know of the will of God, although they find many wants in themselves, [ C] so as they groan under the burden of them, and be truly cast down for the sins which they have committed: for the best are under no better condition, although they may excel their brethren in some measure of grace; and therefore they confess, that when they have done all, they are unprofitable servants.

CHAP. 9. Of the objection: That Ministers may follow daily direction, but yet not therefore [ D] the people: and of such as object, That better counsel is given by the author than he himself will follow: with answer to both: and a larger answer to the first objection in Chapter 2.

T He other objections which remain, are few, and shall in few words be answered. Of the which this is one: Though you that have nothing to trouble you, but sit quiet at your studies and lead a scholars life, may be fit to guide yourselves in such a manner as here hath been set down (as indeed it becometh you well, and all do look for it at your hands, who should be lights unto others:) [ E] yet it is not therefore to be urged upon us. Yea these Obiecters do further allege: If it be hard, even for you scolars & ministers, to observe it, who have so many helps to set you forward over we have; there is small equity in it, that we should be inioined the same performance of duty which is required of you: our hindrances and lets in the world being more and far greater than yours, and our helps and furtherances fewer and weaker, as ye know. But to these I answer: As there are more helps to the learned and ministry, and fewer lets (who for the most part have their living provided them, and [ F] may be much more free (as they ought to be) from earthly entanglements, than others, except they love to have their hands and their heads full of worldly dealings:) so they have more duties to perform besides these, which are common to all private Christians. For they ought not to rest in the direction aforesaid, which is common to every private believer: but according to their special calling, as they are ministers, they ought to perform the several duties thereof publicly and privately, both by attendance to reading themselves, and also as watchmen to look unto others diligently, in exhorting, admonishing, rebuking, comforting and instructing them, as occasion [ G] shall be offered.

Further, it were meet for them to take a view of their weeks work at the end of it, to keep a register of God's special mercies and deliverances, and another of his chastisements and afflictions; and how they go under them, and profit by them: that by their experience they might the better bring on others. This (I say) and some other such duties ought to be looked to of such: so that private persons need not think themselves so sore pressed in respect of them; who if they look well to their charge, have a double duty to discharge in respect of others. Although I could wish, that they did in practice and in the course of their lives faithfully and carefully perform that, [ H] which is drawn out in common for every Christian: for with grief it may be spoken, but too truly, that many of them live as they list, very offensively; and both in performing the duties of their calling, and example, come much behind many of those, who by good right ought to be guided by them: but none are to stumble at the bad lives of such, forasmuch as there will always be in the ministry, offensive persons, who though they should go before the flock, yet come far behind them, to their just reproach; and (as Eli's sons) cause their holy calling to be had in contempt, and to be evil spoken of: from whom the people are not to fetch their light nor to take example. For though the calling it self be most glorious and fit to make and keep them heavenly [ I] minded, namely, seeing their labors and studies may be helpers of them to godliness, whereas other men's are full of toile, and occasions (through their weakness) to draw them to worldliness: yet except they be such themselves, as have the upper hand over their minds and hearts, and can hold them in subjection, and teach themselves when they teach the people, their studies will not only be full tedious unto them, and yield small profit to their flock; but also they shall be as apt to be deeply plunged in the world, and in idleness and vanity, as others: which will surely come to pass, till preaching, reading and godliness be with a better conscience regarded of them, and till it be their glory & crown to seek to gain many to God. So that it is clear, [ K] that many ministers (as they handle the matter) find it not so easy above private persons [to live godly,] but are far off frō keeping of a good course daily both in their general & particular calling: which yet is inioined the people to do. And as for such as are more painful in their calling, & careful in their life to please God, though it must be granted, that they have many more helps in regard of their ministry, then private men; yet it is also to be considered, [ A] that their troubles and crosses are many more & greater then other Christians are for the most part; for they are more shot at by Satan and his instruments, they have many discouragements, vnkindenesses offered them, and hatred for their good will and for the doing of their duty, as unknown though known, besides their continual care over the flock of Christ. So that their crosses are many and great, and they have need of great grace to walk faithfully and fruitfully in their course. Therefore let none object, that the ministers (except some few whom God doth more specially privilege, for causes best known to him) because of their calling may easily keep a constant course [ B] in the fear of God, as though they had no lets nor discouragements: but let them know, that all have hindrances enough: and therefore according to the helps, which God hath given to everyone, both minister and hearer, let them grow thereby, and one not look upon another to be cooled and held back; but all cheare up their minds, and truss up their corrupt thoughts, which are ever haling and carrying them one way or other, and clogging them so, that they cannot go forward, but are ready to stumble one at the welfare and good report of another; as Peter did at the liberty of John, which he thinking to be greater then his own, said. What shall this man do?

Now as for them which will not mislike the counsel that is given them in [ C] this direction, if they could follow it: but they think the writer hereof to have wished better to other, then he can follow himself: let them yet weigh & take in good part his love to them herein, whatsoever it have profited himself: and yet though he will say nothing of himself, lest any should think of him otherwise then he seeth or knoweth to be in him, yet he can put them out of doubt, that this doctrine hath been received, and conscionably practiced of some, even private Christians to their good contentation, and (as they are persuaded) to the plentiful recompense of their labor therein bestowed, even already: who yet have good hope, that the first attempting of it was, as the hardest to them, so the least gainful, in comparison of that which is to be [ D] looked for; and that the best is to come. And that the certain fruit, which they have reaped of the practicing it, in such weak manner as they could attain unto, in respect of the uncertain profit and comfort, which they received of their uncertain serving of God, before they were acquainted with it; they confess (as they be able to judge) to have been very great. This I say for their better encouragement, into whose hands this book shall come, that they may not fear, that this is thrust forth at adventure amongst men, when no proof hath been taken, how it hath wrought upon any before.

And yet this is no small benefit, (whatsoever others have done) that a man which desireth to please God, may know how to behave himself in this pilgrimage [ E] both towards God and men: how to proceed when he hath begun: how to comfort himself when he is heavy: how to raise up himself, when he is fallen: how to return when he hath gone out of the way: which (through God's blessing) with many such fruits, he may find here, and enjoy daily to his comfort: I say, here; (yet without any arrogancy) because though many good things may be reaped of many worthy men's labors, yet they have not driven at this one particular, Of daily directing a Christian, as I have done. And this for the satisfying of thy demand concerning the practice of this [ F] doctrine: and therefore fear not thou, that the Lord will leave thee in the middle way, when he hath blessed thee in the beginning thereof, if thou withdrawest not thyself from his government; but he will show himself far more gracious to thee, according to the prayer which David made in faith to him, and obtained the fruit of it: O Lord thou hast been my hope ever since my youth: Cast me not away in the time of mine old age: when my strength shall fail, leave me not. And as this holy man of God (we see) distrusted his own weakness, yet through his long experience of God's favor and kindness, conceived assured hope thereof unto his end: so the best of us might justly [ G] fear (knowing the malice and subtlety of our enemy, besides our own exceeding frailties) that we should never be brought in safety to our end; and cry out daily against the vnlikelihoods of continuance, which we see both in our own lives, and other men's. But above all these, either temptations & afflictions, or the doubts & fears which come thereby, our faith carrieth us to see into God's mind and purpose, and to wait through patience for the acomplishing of his promises, accordingly as it is written: We are kept by the power of God through faith unto salvation: And again: This is the victory that overcometh the world, even your faith: And, Greater his he that is in us, then he that is in the world. [ H]

But yet one thing (seeing I speaking of it before, did shut it up too briefly) remains necessary to be answered more fully. For when they hear the name of direction (though they who read the whole, may easily see what I mean thereby) they demand thus: What? is there any other direction, then the word of God? And is that now at the first made our direction? But what Christian hath not labored to follow that in all ages, when no such invention as this, nor no such new found out direction, as ye mention, was known? unless perhaps ye have found out any new thing beside the scripture; or, you see that in the Scripture, which none before you saw. I answer, that neither do I urge any other then the word commands, nor arrogate no [ I] skill, to teach and guide men's lives, then other of my brethren, who do soundly and conscionably observe in reading the Scriptures, have found out and do teach: and that is, That every day the substance of godliness ought to be practiced of every true Christian; and that according to his knowledge, he should holily and religiously endeavor to make the same conscience of his thoughts, words and deeds every day, which at any time or any day he hath done, when he looked best unto them. And because the rules of God's word, & practices of men's lives do not so commonly & easily meet together; but even among the godly it is much complained of, that they most hardly can fasten upon a good course, and that even the very knowledge of it, for want of plain [ K] and daily teaching, is in many places much wanting: therefore I say further, that the frailty and weakness of such doth require, that there be some help ministered to them by such as have experience: and that which is sufficiently taught in the Canonical Scripture, here and there for the directing of them, had need to be gathered together both plainly and plentifully in one Treatise for them, to have it at hand by them, and to read oft, as they shall be able, and [ A] shall see it necessary: and not to send honest and well disposed Christians, to seek for every instruction which they shall have need of, to every book and chapter of the Bible: which neither God doth inioine them, neither they could possibly find, though they had leisure, no not one of a thousand, but are to be helped by the sermons and writings of their teachers. For as no man will say, there is no use of the Apothecaries shoppe to fetch thence roots and herbs for necessary use, because they grow in fields and gardens: so neither is the writing of particular treatises needless, although all necessary points of instruction are to be found in the Canonical Sciptures.

[ B] And as the sermons of many have been penned to good purpose, to help such as are well disposed; some directing particularly how to pray; some how to receive the holy communion; some how to fast, &c. so I have labored in this treatise to direct men how to live in this present world, so as they may walk with God: even by bringing them from a general & confused thought of Christianity to a daily and particular care of godliness throughout their whole course. And seeing (as our Savior saith) The light of the body is the eye ; so the light of the whole life, is the effectual and powerful knowledge of God's will, and a well ordered heart, and governing of the unruly affections: therefore I have herein declared how such knowledge must be sought, and [ C] the heart of a Christian be daily governed in the cogitations and desires of it, that they may draw the life in the several actions and parts thereof unto the obedience of Christ. Yet I deny not, but that men of experience, who have long accustomed themselves to the daily and true fear of God, may direct themselves better, then that such should need to tie themselves to these rules or such like of another man's drawing; who if they have learning, and do keep a daily observing of their ways and affections, shall be best able thereby to govern and guide themselves: of which sort, I wish there were many, who could help forward other, rather then stand in need of help themselves. But too few there are of them: for although many for their knowledge [ D] might, yet they do not so narrowly look to themselves, how they obey that which they know, but that a direction drawn out of the word of God by another man's labor & industry, may do them good. Among whom, if there should be some, who shall condemn this my writing as curious, (as there are many who cannot think any such doctrine necessary) I rest in that which hath moved me to take it in hand.

The objections which remain, are in regard of the persons and states of men: as, the mighty and the mean, the ruler or magistrate, the poor servant, laborer and workman, the traveler, or whosoever he be, or in what state soever, having his hands full of business, (so as his calling be allowed of [ E] God, and profitable to men) that which hath been answered to the former objections, may fitly serve for them: Namely, that all being teachable, and ready to hear what the Lord hath to say to them, may serve God daily by walking diligently in their calling, and minding their work whiles they be about it: so as they remember & keep this in firm persuasion, that they labor & take pain therein, because it pleaseth God they should do so: and withal, that they be watchful to practice in their labors, all virtues, and bring forth the fruits of the spirit, as occasion shall be offered; that is to say, patience, [ F] when they be provoked to the contrary, with long sufferance, meekness and humbleness to hold under their proud, boisterous and rebellious hearts; and contentation in the blessing and success that God giveth them, with the like; as faith, hope, love, peace, &c.

To be short, every true Christian may as he ought, keep a daily course of living holily, righteously and soberly, though not all in a like measure and degree, yet so, as God may be pleased, his own heart quieted, and others by his example not justly offended, but edified: which is the thing that we ought all to propound to our selves, and aim at. And last of all, whereas it may be [ G] demanded, what sick persons shall do, and whether their consciences shall be tied to such rules, when pains and diseases give no liberty to the mind to think of anything but the greatness & extremity thereof; and when prayer it self, especially long continued, cannot be admitted, no not of them who have yet in their health prayed oft and fervently, and with delight: to them I answer; That if the diseases and kinds of pain be such, (as there are many such) then know we that the direction fit for such, is to keep faith, hope, peace with God, and patience, with meekness and thankfulness: to watch for this, and lift up the heart as oft (though briefly) as they can, by prayer for this grace, and to hold out contrary rebellion (even as the martyrs did in their [ H] extremities) the Lord having promised that he will lay no more upon them, then they shall be able to bear: and yet even this poor watch keeping (for so it will seem to them) shall be a practicing of that direction daily, which I have made mention of, though it is not to be looked for, that the sick and diseased can afford that liberal service to God, that others may, who are in health. As for those who are distracted and bereaved of their senses and understanding, (which may be the case of the dearest servants of God) there is no question to be moved about them: In the faith wherein they lived, they shall die & be accepted. And for other, whose sickness and diseases shall not be so painful as theirs before mentioned, they besides that which hath been prescribed [ I] to the other, are to take the benefit of reading by the help of others, with conference, and of meditation also, and more long continued prayers. Which grace with that which is meet for every other in his estate, God, who giveth plentifully and casteth none in the teeth, vouchsafe to grant to all that desire it, for his sake in whom he is well pleased, Jesus Christ the righteous.

CHAP. 10. The conclusion of the whole Book: containing an exhortation to good and bad.

A Nd thus much I have thought good to say of the doubts, objections and cavils which may be raised from or by occasion of the former doctrine, as also of the answers thereto. And now [ B] to shut up this Treatise and the whole Book, for conclusion, a few words in the way of exhortation I add both to the godly and godless: and so I end. To them I say this: Seeing you have some experience already, that it is no lost labor to live under gods protection and government, but that in serving him devoutly there is great reward, beware ye wax not slack and cold in the course wherein ye have begun. And such of you, as have known this point of truth, and made conscience of the same to practice it, I mean every day, and throughout the same, to set yourselves to walk with God, (which many and those also well minded have not done,) hold on your course and be not weary of well doing; for ye shall [ C] reap the fruit thereof without weariness: ye have borne the greatest brunt already, while living among many Atheists, papists and carnal Gospellers, ye have received their livery and censure, and with all disgrace that might be, (under the Gospel) have reproachfully had the odious names of Precisians and Puritans, Hypocrites and seditious persons, given unto you: but if taunts, mocks, reproaches and discouragements have not turned you out of the way, nor caused you to wax faint in your Christian course, neither let any other thing hereafter unsettle you, but hold out the confidence of your faith, and rejoicing of your hope unto the end: and so doing, I pray God, that ye may prosper and fare well, as your souls shall prosper.

[ D] And whatsoever knowledge of gods will ye have found by diligent seeking of it, and hidden the same in your hearts, as treasure in the safest place, to the end ye might not so m • ch as wander from God's commandments, praising him for the same; yet pray still to God, as the blessed of the Lord have done, ô teach us still thy statutes: and grow in grace & in the knowledge of our Lord Jesus Christ. The blind world seeth not the happy end of that to you, which seemeth to them to be the greatest misery, whiles ye arm and settle yourselves to walk on constantly in the course ye have begun. And God knoweth whether he hath given that grace unto you, to a further end then they once think of: that is to say, that when they shall see God to bless you therein, [ E] many of them which are as yet of the synagogue of Satan, which call themselves Jews, and are not, but do lie, may come and worship before your feet, and know that he hath loved you: yea, it may come to pass, that when they shall after better and more mature deliberation, see and be constrained to say, God is with you of a truth, that ten of them may take one of you by the skirt and say: We will go with you, for we have heard that God is with you : Nay it is certain, that your light so shining as hath been said, many shall see your good works and glorify your Father which is in heaven. More I will not [ F] say to you.

But to proceed: such of you as have not extended your care of living godly to every day nor throughout the same; but have taken more liberty to yourselves then God alloweth, this I say to all such: If you have done so through ignorance, and that God hath revealed no further light unto you, who yet were ready to do whatsoever you should hear to be commanded you of him; be not discouraged, your sin hath been the lesser, and God will not impute it to you, nor lay it to your charge. Only show that ye did it ignorantly, hereby, that now ye know God requireth it of you, that your care should [ G] continue one day as well as another to look to your lives and particularly to observe them, that now (I say) ye do so, and follow conscionably that, which ye see to be your duty, as ye did before in that which he knew. And so join yourselves in your practice with your brethren before mentioned: and all that is said to them, take it as spoken unto you. But to others of you, who fear God and know it to be your duty to make conscience of your ways one day as well as another, and yet did it not; or if you were ignorant of it, yet ye made no hast to know more then ye did, lest ye should answer for more then ye were willing to do: the sin of both sorts of you is great, and doth cry to God for punishing it, and he hath hard the cry of it against you, and [ H] hath a controversy with you for it; as he said in the same case to the church of Ephesus, (though yet God was worshipped truly of it, but not indeed with zeal, and fervently) I have somewhat against thee. And that which Saint John said to them, I say unto you: Remember from whence ye are fallen, and repent, and do your former works, or else God will come against you shortly.

For indeed it is not meet, that such as at the first enlightening of them by faith through the preaching of the gospel, could not satisfy themselves in being thankful to God for their deliverance which they saw: should after, make a common matter of God's love, and leave their fervency in honoring him, and their first love to him, which they thought sometime could never be [ I] enough. And therefore it is not to be doubted, but that such have many complainings of their looseness and security, and many accusings of themselves, when they smart for such negligence and boldness in sinning against God, by such corrections as he doth inflict upon them. And to omit all other (for there is now no time to mention many) even this is one: that whereas many of them, who while they walked uprightly, walked safely, yet since they waxed more weary of God's service, they were driven many times to contrary straits, complaining that they could not find the comforts in God's word and promises, which they were wont to enjoy. And who doubteth, but that it must needs be so? For although some take discomfort without any just [ K] cause, either when they cannot do the good they would, or when God's hand is upon them by some sore afflictions; in which cases their grief ought not to exceed: yet that it doth so, when men walk not soundly with God, and follow not that which they know they should, what marvel is it?

It is their wisdom for both to amend, and that speedily: the one, his error, that he knew not; but both of them, their careless half-serving of God which [ A] they had offered him, and to bring themselves to this, that they hold and account it their greatest work they have to do, and the chiefest care, that they be afraid to offend continually and every day: yea and for this cause, that even their reioicings be in trembling. This is that, which they must endeavor after. And to conclude my speech to them, let this that I say be regarded the more, by how much they are in greater danger of the devils deceivable allurements, which now in this our renewed peace and longer hope of the continuance of it, they lie open unto. Seeing it will be plausible, not only to the bad, but also to the better sort, that now we have escaped the peril which we feared [ B] when the years of our late deceased Sovereign the Queens Majesty grew full, and therefore not like long to continue: now (I say) we having obtained of the Lord this mercy, to have a religious and godly king to sit upon the throne, and to defend us, it will seem a needless matter to look so narrowly to our selves as then we did. But let all such know (howsoever others have no ears to hear it) that if, now our fear of earthly danger is taken away in some sort, we increase not and double our fear of offending God; and also if with more enlarged hearts we set not our selves daily (as we have good cause) to testify our thanksgiving, by all possible fruits thereof, with honest and blameless conversation: I do them to understand, that the last end of these blessed [ C] times will be worse to them, then the beginnings of them were, when they had not yet so deeply sinned: And it will be verified in them, which was spoken in the days of the prophet Amos to the children of Israel: You only have I known of all the families of the earth, and therefore I will visit you for all your iniquities.

Now I have spoken to the Godly, I turn to the other, who either have only a false persuasion of their salvation; or else, confess that they have no knowledge what shall become of them after this life. Both sorts are earnestly to be desired, to consider in what fearful estate they be, who having not made so much as a beginning in the practice of a godly life (for so it may truly be [ D] said, if they have not true and unfeigned faith) are far off from this daily walking with God, which I have shown to be required by him of all his faithful servants. They are also to weigh, how they can answer this saying of the Lord Jesus: Except ye repent, ye shall all perish: And that of Saint Peter: If the righteous be scarcely saved, where shall the wicked & ungodly appear? For besides that their estate shall be in the world to come, easeless and remediless, what is it that they desire here, for the which they can be content to debar themselves of the blessed immortality of the soul, and the glorious resurrection of the body, and to go to the place of torment? do they not see the slippery and uncertain condition of all things here below? and that they cannot promise [ E] themselves continuance in one estate till the next morning? and that they are (whatsoever they imagine) without God in the world, the vilest of all creatures, the most cursed, except the devils, and yet devils incarnate themselves? And if they think they may repent when they will, (beside that late repentance is dangerous, if they might attain to it) do they not see, that they shut up the way thereto from themselves, whiles they may hear the lord speaking thus to them: Because when I called upon you, ye would not hear, you shall cry yourselves, and I will not hear saith the Lord? And if they should persuade [ F] themselves, that their sins are not so great: what is more ridiculous? And what should I say more? For if it were but the depriving themselves of the infinite good things which are to be inioied even in this life, they are worthily to be reproved and challenged by that speech of Solomon, O ye fools, how long will ye love foolishness, and ye scorners delight in scorning, and ye unwise hate wisdom?

And as great folly it is, to hope that punishments and fearful and troublesome times here, shall pass as they have done, even like unto a shower of rain. But as Noah told the people of the old world, that when God meant to [ G] bring the flood that should cover the earth, it should rain without intermission forty days and forty nights; which the people thought would not have been so, but it did come to pass: even so, when God will bring their destruction, it shall come swiftly as a whirlwind, and consume them utterly, as the fire doth the stuble, before it make an end. And as Nebuchadnezzar had twelve months granted him to repent in, but at the end of them, when he went forward in his sin, even while he was priding himself in his great Babel, the same hour he heard God's sentence on him, and had it executed; that he was driven from men, and did eat grass as the oxen, and his body was wet with the dew of heaven, till his hairs were grown as eagles feathers, and his [ H] nails as birds claws: so God will surely come and not delay, at his appointed time, and do as he hath said, to the sons of men who are workers of iniquity, and they shall not escape: and in the mean season their damnation sleepeth not.

And why will God deal thus with them? Verily because they by continuing in their sin, put him in mind of the judgment threatened against them, to execute it: whereas a man would think, that so many examples both in scripture and in their own experience, wherein they have seen the fearful execution of his threatenings after men's sin hath grown to ripeness, should [ I] drive them to prevent their own destruction. And as none are without warnings one time or other, and those also fearful ones for the time, by sickness, diseases, fear of death, wounded consciences and other such accusations: so a man would think, in the time wherein they are sent, that they would remember such warnings while they live, and never forget them: but like a wonder that lasteth but nine days, so is there repentance, which vanisheth away as the dew of the morning by the heat of the day. I would have thought myself, that many monstrous persons whom I have visited, when God's wrath upon them caused them to cry out, and promise amendment, would have proved rare examples to others, of true conversion to God; but to my great grief, and to teach me experience what becometh of such untimely fruits [ K] they have turned back again, as an arrow from the stone wall, and as the dog to his own vomit : which causeth me to write that, which I have often uttered with an heavy heart, That we had need to have the doctrine of repentance ofter then anything else, for that sin being rooted sticketh so fast. If we be warned of anything but sin, one warning will serve: but many hundred sermons cannot purge that out. For when they hear that which sometime casteth [ A] them down, yet as though they had been beside themselves while they were in such good moodes, they come to themselves again, that is, to their old course, and say: Shall we forgo our pleasant life, our merry company, our brave stomachs which make us famous, and to be spoken of? yea the meanest have somewhat to hold themselves in, as it were in chains, that they may not return to God lest he should save them.

But now I have shown them their estate, even their shame, and the woe which they are in, and what variety of spiritual and heavenly delights they have forgone by refusing to walk within the compass of Christian duty from [ B] day today, (which sweetness of holy delights God giveth his servants as a taste of heaven in this life) what remaineth but this: that all (which will not show themselves desperate, & willfully to seek their own confusion) consider this, though they have long forgot God, and lay it to heart: namely, that they say with the apostles everyone severally, when Christ their master told them that one among the rest should betray him: Is it I master? and with Paul, when he was smitten down at the gates of Damascus: Lord, what wilt thou have me to do? yea and let them do as the servants of Benhadad: when they were in great fear of their lives by the king of Israel, They put halters about their necks, and came and humbled themselves before him, and said they were [ C] his servants, to the end they might find favor at his hands: Thus (I say) let them seek the Lord while he may be found, and say: Spare thy people, ô Lord, and be no longer angry with the sheep of thy pasture. But let them do it in truth, till the promises of God be believed of them, and applied to them, piercing to the heart, and taking hold of the affections, so that they may see themselves to be of the number of God's people, and to go beyond all reprobates; and till the same word of God which they have heard preached, having been the seed of salvation to them, may be the mould of their conversation also, which they being cast into, may be fashioned after the doctrine of it: And the rather, for the renewed peace and defense of the gospel, by the happy [ D] succession of our most gracious Sovereign the kings Majesty, as well as the hope we have for the time to come, of living safely under our vine & figgetree : lest if they serve not the Lord with joy and a good heart for all such good things, they do procure such plagues, as shall manifestly show that he is angry with them. Now to shut up all: if it be said to me, that I have shown, how men may live happily, but nothing hath been said about happy dying; be this for answer: An happy life bringeth an answerable death, and the learning and accustoming of our selves to die & contemn the world while we live, shall lead us the way to eternal and blessed life when we must die. For that knowledge, faith, hope and other grace is [ E] to uphold and guide us at death, which was the staff and stay of us in our life: which God shed plentifully into our hearts both in our life, and at our death, to make us blessed in both. And of this Treatise, and of the whole book thus much.

The first Treatise.

The second Treatise.