Seuen treatises containing such direction as is gathered out of the Holie Scriptures, leading and guiding to true happines, both in this life, and in the life to come: and may be called the practise of Christianitie. Profitable for all such as heartily desire the same: in the which, more particularly true Christians may learne how to leade a godly and comfortable life euery day. Penned by Richard Rogers, preacher of the word of God at Wethersfield in Essex.

[ C] THE THIRD TREA∣TISE OF THIS BOOKE, NAMELY, OF THE MEANES WHEREBY A GODLY LIFE is holpen and continued.

CHAP. 1. [ D] What the meanes are, and the kindes of them, and of the summe and order of this treatise.

I Haue set downe a description of the life of the belee∣uer: by the which all, who desire to bee acquainted with it, after they haue obtained the gift of faith, may walke godly and safely through their pilgrimage, e∣uen so many as haue at any time in truth began, and gone about the same. Now seeing this Christian life is vpholden and continued by meanes, and euery one [ E] which shall set vpon it, will be desirous to know them, as he hath good cause, and how to vse them aright, because the hinderances and discouragements from the same are many and great; I will therefore (as it is meete I should) shew what I vnderstand by the helps, and meanes: and which they are; also the kindes of them, their nature, and how they ought to be vsed, seeing that God hath promised, by the right and reuerent vse of them, and the same constantly continued, to giue such grace, euen to weake

ones whereby they shall be able in truth as hard as it seemeth, to leade this [ F] godly life, and sensiblie to discerne, that they doe so. For as it was not begun without meanes, so neither can it grow without them.

Now as this doth wonderfully declare the goodnes and kindnes of our God, in ordaining of them for our exceeding great benefit and comfort: so we must know, that it is required of vs, and earnestly looked for at our hands, that we vse them with such care and constancie, as that they may be most profitable vnto vs, that so we may finde that fruite of them which God promiseth.

These meanes whereby God hath appointed that his people shall con∣tinue, and growe in a godly life, are such religious exercises, whereby Chri∣stians [ G] may be made fit to practise a godly life: and they are partly ordinarie, that is, such as are commonly and vsually to be practised, of which sorte there are many: and partly extraordinarie, at some especiall time, as fasting, and some rare solemnities in feasting and thanksgiuing. And both of these are either publike or priuate.

The publike, such as are vsed in our open assemblies: ordinarlie, these are [ 1] three. First, the ministerie of the word read, preached, and heard, as the Lord [ 2] prescribeth. Secondly, the administration of the holy sacraments, and worthy [ 3] receiuing of the same. Thirdly, the exercise of prayer with thanksgiuing and singing of Psalmes. But because the publike cannot be daily had and inioyed, [ H] (and yet we neede daily reliefe and helpe) neither although they could, were they sufficient to inable vs, to honour God, as it becommeth vs: therefore, God hath commaunded vs to vse priuate exercises; whereof these eight be chiefe. First, watchfulnes, meditation, and the armor of a Christian; vnto the which, is to be added our owne experience: and these properly belong to euery one alone by himselfe. The next are the vse of company by confe∣rence and family exercise; and these are properly to be vsed of a mans selfe with others: the last two, which are prayer and reading, are common to both. The necessitie whereof is so great, that if they be not knowne and vsed right∣ly and in good sort, the publike will proue but vnprofitable, and the whole [ I] life out of square, as shall be seene when we come to handle and speake more particularly of the right vse of them.

And of the helps or meanes to continue a godly life, which they are, and the kinds of them, thus much be said. Now I will (as I promised in the en∣trance into this treatise) more fully shew, what euery one of these, is; and what force they haue (God working thereby) to vphold the weight of a godly life: That all who list to consider it wisely, may see it, and so many as will vse these meanes, may proue, and finde it themselues. And first I will begin with the publike: and afterwards, speake of the priuate. And I will so handle and speake of euery one (according to the skill which God hath [ K] giuen me) as may make most for this present purpose, that is, most largely of those meanes which with their vse, are lesse knowne; and more briefly of those, with which men are most acquainted.

Neither let this trouble the reader, that I haue made mention of some of thē by other occasions in some other places: for whereas it may be obiected, that these meanes called helps, are spoken of in other treatises of this booke,

[ A] as parts of a Christians dutie. I answere, it is true: for I haue spoken of vp∣rightnes, one piece of the armour, and of watchfulnes and prayer, in the for∣mer treatise; and so of the rest. And there I speake of them as of common duties and parts of godlinesse, as the loue and feare of God be: but here I speake of them as speciall helpes to godlinesse: for though I denie not, but that all the duties of a Christian man, are also helps to liue happily; yet who doth not see, that these here mentioned, as the Word and the Sacraments, watching and prayer with the other, are more properly so called? as more specially fitting vs for the right performing of all duties. Besides, in other places, I speake of them by occasion, and therefore more briefly: but here, of [ B] purpose; and therefore more largely. But let it suffice, that I vnderstand these which I mention in this treatise, to be helpes and meanes especially.

And more particularly of the armour and of the parts thereof, this I say: because otherwise, I must haue giuen a watch-word about it afterwards, when I come to speake of it in due place: that though I speake of all the parts of it by occasion in one treatise or other; yet there I speake of them for the most part, as particular duties to be done in our seueral actions: but here I speake of them, as of such duties as must alwaies abide, and be lodged in our hearts: and that we may haue thē, as a Larderhouse, alwaies full of good and holesome victuall, and not as one dish to serue for some occasion; where [ C] we may obserue, that though the one is not without the other, yet there is a manifest difference betwixt them, so that the one is not the other. And so I take it, the Apostle meant in the Epistle to the Ephesians: where when hee had named diuers duties, as mercie, loue, kindnes, Ephes. chap. 4. & 5. which are parts of the armour; yet he saith after, Ephes. chap. 6.14. Stand fast in your armour, when ye haue put it on: as if he should say, it is not enough to shew kindnes, mercie, to some persons at some time, and to haue the vse of the o∣ther parts of the armour when occasion shall be offered; but to put and keepe them on, that so we may euer haue thē in a readines to be vsed: Euen as wo∣men doe not onely trimme and dresse their houses with flowers, but they [ D] haue also their gardens be set and filled with them, from whence they may haue them alwaies for such vses. This I thought good to say about the mat∣ter in hand, to free the reader from some doubts. Now I will proceed to the next chapter.

CHAP. 2. Of the publike helpes to increase godlines: and namely, the ministerie of the word.

[ E] TO begin therefore with the publike meanes and helpes, whereby God hath appointed to strengthen the beleeuer, and settle him in a godly life; know wee, that the word is the first and princi∣pall. And there shall neede no great marueiling at this, which I say, if we mark the royall and most excellent commendations, that we heare, and reade of the Scriptures, which are this word of God. For besides that they are by good euidence and testimonie proued to be the very truth and

word of God (not the phantasies of mans braine) which hee willeth vs to [ F] search, sending vs vnto them, if we desire to know his mind and will towards vs: so the authoritie of them is such, that by whomsoeuer it be gainsaid or called into question, we neede not bee troubled at it, and so be discomfited: no although it were an Angel from heauen (if any such thing were possible) much lesse the man of sinne, who yet chalengeth authoritie to be heard be∣fore them.

And that we may not doubt, but that all Gods will is reuealed in them, we are taught, that they are all-sufficient, that is, containe whatsoeuer is able to make one either an inheritour of saluation, or a true Christian, in which two consisteth true felicitie. Now for the plainnes and euidence of the heauenly [ G] matter, that is contained in them, by the meanes which God hath vsed, and the order that he hath taken, for laying out the sweetnes & beautie of them, they are in the most necessarie points, easie to be vnderstood and conceiued euen of the simple and ignorant. For besides that, he hath commanded them to be reuerently and distinctly read in the assemblie, he hath giuen vnto his Church most excellent gifts (I meane pastors and teachers) to interprete and teach his whole counsell out of them; and to shew the people how to profit by the doctrine of them: and to make the right vse thereof, in such wise ap∣plying the same to them, as if they had been particularly, and onely appoin∣ted for them. And in like manner, he hath prouided to haue these his holie [ H] Scriptures turned into those tongues and languages, which are vnderstood of the diuers and sundrie nations of the world, that thereby they may, as the good people of Thessalonica and Berea did, conferre the Sermons which they heare, in their owne tongue, with the Scriptures; and so finde more cleere light and comfort by them. All which being considered, it may not hardly be gathered, what a singular helpe, a sound ordinarie ministerie of the word is, to build vp more strongly a weake Christian in a godly life. For we must consider that God hath appointed this preaching of his words to per∣fect the faith of his elect, and therefore S. Peter chargeth the shepheards to feede the flocke of Christ which dependeth on them: and our Sauiour (Pe∣ters [ I] Schoolemaster) requireth, that as hee loued him, so he should feede his lambes and his sheepe. And it being preached with authoritie and power to perswade (not as the word of man, which is but weake and frothie, but as it is indeed the word of the liuing God) it is mightie in operation, and sharper then any two edged sword, working in the people of God as a kind and for∣cible medicine vpon a disease, and so becommeth the power of God vnto saluation to them.

But to say nothing of the benefit, which this ordinance of God bringeth to the vnregenerate, who as yet walke in darknes (for it is not pertinent to my purpose in this place to speake of that, which yet is a mightie and great [ K] meane to conuert them from their old conuersation, and from the power and bondage of Sathan vnto God) to omit that (I say) behold the manifold vses and daily helpes that the regenerate and people of God haue by it. First therefore, they are cleered from error and darknes about religion, and man∣ners (wherewith otherwise they are fraught and much incumbred) and grow more sound in the knowledge of the truth, and see more particularlie

[ A] into the way and whole course of Christianitie: which thing others euen of Gods children wanting, are so vnsetled, and so holden vnder of ignorance and blindnes, in many needfull points, that they must needes finde the lesse fruite of the Christian life (as if it were not to be inioyed at all) and so be∣come more dimme paterns of holines to others. Wherein this is more, that they who vse these meanes diligently and reuerently, doe grow setled and established in their knowledge from day to day: whereas others, who are destitute of this gracious helpe (do what they can) must want this (although they may haue some benefit by priuate reading) if they lose not somewhat of that which before they had.

[ B] Againe, this quickeneth them in their drowsines: it cheereth them in their heauines: it calleth them backe from their wandrings. I speake briefly of ample and large matters (wherein I might be long, and that also not with∣out the readers good liking and desire) it raiseth them vp if they haue fallen: it counselleth them in their doubtfull cases; and wherein they are to seeke of aduice: and by experience of Gods dealing with them in all estates (how he blesseth them in well doing, and contrarily) by the experience, I say, which they haue, this preaching of the word of God ordinarily, is a meane whereby they are fast setled in a godly course, and keepe well when they are well, rather then fickle and inconstant in the good cariage of themselues, as [ C] many are. And what a benefit is this? How is it sought by many with teares, and yet of few obtained? yea of sundrie Christians thought to be impossible to be reached vnto, because they know it not.

And yet to this (as great as it is) doe euen they who haue had as weake beginnings in the Church of God, as any other of their brethren (by this heauenly direction taught out of Gods word) attaine and grow vnto. For when in a sound, plaine, and orderly manner, Gods will is laid foorth in preaching, this helpe many do get by it, that they doe gird vp the loines of their mindes, that is, learne to lay aside, and cast off that which would hinder them; their inward corruptions especially: they prepare themselues to follow the [ D] rules, which leade and guide them to their dutie: by this they espie their weaknes, and how they are holden backe when they haue fallen; and which is the right way of proceeding: and this is the better done, the oftner that they are put in minde thereof. So that, this is the Sunne which giueth light to them in all places: and the rule by which they frame all their actions; and therefore a Christian man though weake, being desirous to learne, doth by this finde marueilous furtherance towards the godly life.

Besides this which I haue said, the true Christian by his ordinarie hearing is taught, to giue some part and time of his life to reading of the Scriptures, and other good writers, as is said in another place; and that with good fruite, [ E] vnderstanding and comfort: whereas without it, he were like to neglect, and be wearie of that labour, and in steed thereof, to giue himselfe to idlenes, and to bee vainly occupied; or though hee should vse it, yet to doe it with little knowledge, comfort, or any other profit. And when a man is framed thus by the ministerie of the word, hee becommeth a light and an example vnto others, in token that he hath found great helpe by it himselfe.

Therefore if he may by the preaching of the word ordinarily be led into all

truth necessarie for him to know, and bee deliuered from errour in religion [ F] and manners; if he may be established and confirmed in the knowledge of the will of God; if he may be reformed in his affections and life daily, more and more encreasing therein, and ouercomming himselfe better thereby; if hee may both be brought to bestow some time of his life (as his calling will permit) in reading, and so as that he may finde profit thereby; and finally if he may become an example in time vnto others: I may boldly affirme and conclude, that the ordinarie preaching of the word is a singular meanes whereby God hath prouided that his people should grow and increase in a godly life. Now then, they so vsing it, as they haue elsewhere been taught, namely in the se∣cond commaundement, that is, comming to heare with meekenes and hungrie [ G] harts, and being attentiue in hearing, and applying it to themselues, they reape the fruite, which I haue said.

And if this be easily graunted and yeelded vnto, I say no more but this: I would to God that they, who are in great account for their religion, and doe oft and commonly heare the word, did finde it so, and did reape this fruite by it, and were holpen al these waies vnto godlines, which (God doth know) is seldome so. And therefore where this sound and plaine teaching is wan∣ting, how much more must the people needes be out of frame? But where the diligence, skill, loue, and plainenes in a good order of teaching cannot be found fault with in the Minister, it is certaine, that the fault is in the hearers: [ H] That they, though otherwise they may belong to the Lord, yet are not reue∣rent and attentiue in hearing, are not prepared before to heare, or els doe not digest willingly that which they haue heard; but are surfeited of some dange∣rous qualities in their liues, or corruptions in their hearts: among which, this is a speciall one, that as they thinke of the person who teacheth, so doe they of his doctrine, and not otherwise.

Now if in this one meanes, so great helpe may be gotten, what may bee thought, when this and others go together? But I conclude with this exhor∣tation, Feede the Lords flocke which dependeth vpon you: and be instant in season and out of season, O ye Ministers of the Lord. Know the day of your visitation, and the [ I] things which belong to your peace, by preaching, O ye people, who liue vnder the ministerie of the word: lay vp now in your haruest against the time of your necessitie: and this be ye perswaded of, that ye shall haue neede of all that you gather. Seeke to inioy this libertie of the ministerie of the word, ye that want it: and if ye may inioy it as easily and with as little paine, as you doe your market, thinke it worth your labour, if ye can no easilier come by it: and buy wisedome whatsoeuer it cost you, but sell it not, whatsoeuer ye may get for it: pray the Lord of the haruest to thrust foorth labourers plentifully into the har∣uest, ye that are white vnto the haruest to be laboured amongst, and desirous to be brought into the Lords barne. [ K]

Lastly, all ye that haue the ouersight of the Lords ministerie, see them teach soundly, plainly, faithfully and diligently, who are called to it: and go before them your selues painfully, as lights and good examples: that many thanks may be giuen, and prayers made to God by the people for you, when you shall giue them so good occasion to remember you, and for warming their hearts and comforting them with such good diet for their soules and liberall prouision,

[ A] and that in the day of accounts ye may haue many to witnes the godly care that ye had ouer them.

And thus much of the first publike helpe for the encreasing and nourish∣ing of a godly and Christian life, in all such as haue truely entred into it, that is to say, the word preached.

CHAP. 3. Of the second publike helpe: namely, the Sacraments.

[ B] THe next meane or helpe publike, are the Sacraments, which (of the two) are more darkely seene and found to be helps to godlines, then the word, among the most part of those who are partakers of them: both because men haue sel∣domer vse of them, then of other doctrine; and also, for that they be not so fully instructed in the same. And of the two Sacraments, which God hath left to his Church, in this latter age to be inioyed, Baptisme is lesse seene and perceiued to be an helpe, then the Lords supper: In speaking whereof, I purpose only to stand vpon this which I haue taken in hand, namely, to shew the Christian reader, how the Sacraments are [ C] meanes and helpes to set him forward in a godly life (as too few doe make them) and to leaue him for other knowledge about the Sacraments (which is exceeding large) to those who haue written of them at large, as M.P. Martyr, M. Caluin, M. Beza, and to ordinarie teaching.

And this also I will doe with as much breuitie as I can: Therefore first seeing the Sacraments are helps necessarily adioyned vnto the preaching of the word, and doe visibly confirme and ratifie that, which the word doth teach: and the couenant betwixt God and the beleeuer made, is most surely sealed vp, and effectuall on both parts by them, thereby it may appeare, what helps they are, both to the strengthening of faith, and incouragement to god∣ly [ D] life: which that it may more plainely appeare, let this which I haue said, be thus vnfolded to the Christian reader. God hath freely granted to euery faithfull person, that he will neuer call his sinnes to a reckoning: but will be his God, and loue him to the end through Christ; for the making good of this promise, he hath put to his seale, and hath caused the same his promise and will to be e∣stablished in the sacrament, by so euident and infallible a signe as cannot de∣ceiue. Now therefore doth not this sacrament alwayes remaine to the faith∣full receiuer, to whom it is made out, and graunted; a cleere witnes, that whatsoeuer benefit is promised, is his: and as oft as any doubt hereof might, through weakenes arise to the partie, is it not hereby sufficiently remoo∣ued? [ E] and therefore they are called of the Apostle, seales of the righteousnes of faith.

And as God hath thus couenanted for his part; so hath euery beleeuer againe in his owne behalfe couenanted to trust in God alwayes, to indeuour to walke before him continually in vprightnes of heart, and innocencie of hands: Now of the truth of his heart the sacrament is a signe; which he hauing re∣ceiued, hath openly professed thereby, that he hath giuen and consecrated

himselfe vnto the Lord, and is now no more his owne, to liue as carnall will [ F] would desire. Is not therefore the sacrament, though it be not alwayes recei∣ued, yet is it not alwayes before his eyes, as it were, to tell him what he hath done; yea and that not rashly nor by constraint, but with good aduise, as knowing, that he shall neuer haue cause to repent him of so doing? seeing he beleeueth, that strength in measure shall be giuen him of God, to per∣forme that which he hath promised and sealed?

Is not then the Sacrament a continuall spurrer forward of him to per∣forme his couenant? Is he not by the fresh remembrance of it, incouraged against temptations, wearines of doing his dutie, and such other hinderan∣ces? Doth it not cause him to say against them all, how can I that am dead to [ G] sinne, liue any longer in it? So that although to others the Sacraments be a mystery, and hidden thing, and as a booke written in Hebrew or Greeke, which a simple man opening findeth nothing profitable for him, but saith I cannot reade it (and yet the booke containes most fruitefull matter, if a skilfull reader taketh it in hand:) although I say, he who is ignorant, finde no helpe nor benefit by the Sacraments; yet the true beleeuer hauing been soundly in∣structed therein, beholdeth much in them, to incourage and set him forward in the godly life, hauing as sure hold of Gods fauour, and helpe by them also, as the same God, who cannot lie, is to be beleeued.

This may for the edifying of the simple, bee seene particularly in the [ H] two Sacraments of our Church at this day, baptisme and the Lords supper. For euery faithfull Christian which hath been baptized, may as long as he liueth, haue this benefit thereby, that as by his ingraffing into Christ, he is one with him, and therefore seeth that while Christ liueth, he must and shall liue also: so he hauing thereby perpetuall vnion and fellowship with him, doth drawe strength and grace from him, euen as the branch doth from the vine, that so he may liue the life of a Christian. If then he haue that power of re∣newing him (which is signified and sealed by baptisme) namely the power of Christs death mortifying sinne, and the vertue of his resurrection in rai∣sing him vp to new life; is not baptisme throughout his life a forcible meanes [ I] to helpe him forward in a Christian course, as oft as he doth duely consi∣der it?

So in the Lords supper, the faithfull communicant, by the oft receiuing of it, is not onely by the bread and wine assured that his soule may be com∣forted by Christ, and so inioyeth the same; but also is spiritually strengthe∣ned to all good duties; so that he findeth a most soueraigne helpe by it, to growe vp vnto a perfect age in Christ Iesus. And this shall more appeare, if we consider how manifoldly the faithfull Christian is furthered, and set for∣ward in the well framing and amending his life thereby, both in preparing himselfe to it before it come; in the action and present vse of it, when he doth [ K] come thereto; and after the inioying of, and departing from it. Of which three, seeing they may serue as well for a perpetuall rule to examine himselfe by, and to direct him in the right vse of it alwayes after, as well as to proue the matter which I haue in hand (namely, that the Sacraments are great helpes to godlines) I will stay a little while about them.

And for the preparing or making him fit to receiue with profit, this is the

[ A] manner how it ought to be done, namely: First, that he proue and trie him∣selfe in these things, whether he haue the knowledge of mans miserie, of his redemption, of his renewing, and of the nature and benefit of that Sacra∣ment, with the knowledge of other principall points; all which it is meete that he should haue, who looketh for comfort by it. Secondly, that he hold fast his faith in the promises of saluation, which God hath wrought in him before, by the preaching of the Gospell: the which at this time may not be wanting, but holden fast, and after, particular falles recouered. The third is, that he keepe his heart diligently to the renouncing, and subduing of all sinne, and readie to any dutie that he shall be called vnto. Fourthly, and more par∣ticularly, [ B] that he haue no swelling, nor rising of heart against any man or woman, no although they be his vtter enemies: but be reconciled to them, and at peace with them, as he desireth to be with the Lord. And fiftly, that he be∣ing thus qualified, desire (as he shall haue opportunitie) to be partaker of this Sacrament, and to receiue the benefit which God offereth by it. And this is the manner of examining a mans selfe: vnto the which rules he that is sutable, he is a welcome guest to the Lords table.

But because much slouth, forgetfulnes, darkenes, corruption and weaknes do soone gather together, and so grow vp euen in good men, to the choaking of these forenamed gifts of God, that such as haue sometime found all these [ C] in themselues, yet at the time of receiuing cannot finde them; therefore at the comming to the Lords supper, God giueth especiall charge, that if in any of his people these graces should by their owne negligence and default, be weakned, dimmed and decayed, that they doe not rashly put themselues for∣ward to it in that case; but speedily seeke to recouer themselues againe, by a due examination of their estate according to the forementioned rules: Which if they do then more hardly and difficultly obtaine, and going about it, cannot see cleerely that they are thus furnished, as they were sometimes, they may thanke themselues; the fault is their owne, for that they did so long neglect the same, and did not labour, when they were well, to keepe well [ D] constantly: Let them not cease therefore till they recouer; which of them that knowe how, being sanctified, shall be obtained. Now the recouering of themselues is on this manner: Let them goe apart by themselues, and laying all other things aside, seriously enter into due consideration, what accuseth them, and troubleth their conscience, which in no wise may be omitted: then whatsoeuer bee found amisse (be it slouth, carelesnes, world∣lines, distrust, vncharitablenes, or any other like sinne) let it be sensibly and heartily bewailed, acknowledged, renounced, Prou. 28.13. and lastly, a reco∣uering of their faith, by apprehending Gods mercy, Prou. 28.13. and their wants therein, and in their repentance, supplyed againe, by renuing their [ E] couenant with God. This manner of behauiour in Christians before they offer themselues to the Lords supper, is necessarie after they haue fallen (as I haue said before:) and herein standeth their preparation to receiue the Lords supper. Which preparation is one of the three things necessarily re∣quired of them, who shall with profit come vnto the Lords supper.

And can this preparation be any lesse then a great helpe to all, which shall inioy it? He who was before snared in the world, who had been filled with

strong corruption, as with poyson, fallen into some particular sinnes, who [ F] had neglected the nourishing of his faith, been at some bitter variance with his neighbour, or had done any such other like thing: now by this prepa∣ration calling himselfe home, repenting and returning as this examination teacheth, doth he not finde thereby a singular helpe (thinke we) to the re∣couering of his strength, and the doing of his former workes againe? And if he haue done none of all these offences (and therefore shall not neede to offer such violence to himselfe) but hath kept a Christian course in his life, and followed a good direction to the peace of his conscience (as I doubt not but many doe) yet as oft as he shall repaire to this Sacrament in this estate shall he not be much confirmed and more strongly setled in the duties of [ G] Christianitie, when he shall by examination finde and see, that he (though fraile) is a meete guest for the Lords table, and therefore welcome; and not thrust out of the companie, for want of his wedding garment? Shall it not be a great comfort at many other times, as oft as hee shall remember and thinke vpon it: and that it hath been thus with him alreadie when he re∣ceiued, and thus may be also, as oft as he shall repaire vnto it againe? So that euen the preparation to the Lords supper, is a great meane to goe forward in godlines.

Now to come to the action itselfe, when a man rightly prepared, inioyeth the present benefit of the Sacrament, and there is comforted and made glad [ H] by the words of Christ himselfe, the maker of the banquet, who biddeth him welcome and to be merry: saying, his body (which is meate indeede) and his bloud (which is the onely holesome and sauourie drinke) are prepared for him; how can he but be much heartened and be set forward in a Chri∣stian course, when he shall be thus reuiued and quickned in his soule with the spirituall duties which by true faith he feedeth vpon, and that no lesse sensibly, then he eateth the breade and drinketh the wine?

And yet thus much I will say, that if this merry making at the Lords boord, were either in hollownes on the behalfe of him that biddeth (as it is with many men who inuite other to their table) or onely a temporarie [ I] and earthly benefit, on the behalfe of the receiuer, it were not so much to be accounted of: but it being farre otherwise, namely, both in goodnes and perpetuitie, a benefit that hath no companion, euen a continuall feast; it hath therefore great force to stirre vp the partie to honour God. And from hence it is, that the communicant, as one admiring the goodnes and kindnes of God there declared to him, and of himselfe felt and inioyed; breaketh forth into praises and saith, as is figured in Salomon his song, O Lord, thou hast made me drunke with the wine of thy seller! how sweete is thy loue, and thy kindnes past finding out? What shall I render to the Lord for all his mercies?

Is it hard now to see, is it hard now to iudge, how this heauenly banquet [ K] doth for the present time, and in the receiuing therof, or may at leastwise, in∣large the heart of the faithfull seruant of God, and make him fit for dutie, and fill his heart with comfort, while he communicateth in the supper with the rest of the faithful, so welcome to the Lord, who inuited him to it? For there, he may and ought to meditate on the daintines of the banquet; on the loue of him that ordained it; on the communion he hath with Christ and his

[ A] graces, and on the outward signes, what they assure him of; and on the word preached, which sheweth him all this: All these things, with such like, he may thinke on and apply to himselfe. For although the flesh striueth a∣gainst the spirit, as well herein, as in other workes of it; yet the faithfull com∣municant in his measure, findeth his heart readie to yeeld vp to the Lord in this heauenly banquet, no lesse, then I haue said, euen the sacrifice of praise and thankes, though all doe it not in a like measure.

And euen so to come to the third point, it is of the same force, after he hath receiued the Sacrament, and inioyed the benefit therein bestowed vp∣on him, to hearten him on, and strengthen him to euery good worke; euen [ B] as a man well refreshed with meate, is made strong to labour: this Sacra∣ment (I say) doth after the receiuing of it (where right vse is made of it, ac∣cording to Gods appointment) through the remembrance and due con∣sideration of the kindnes of God therein offered and reaped, easily carry on the seruant of God in a feruent desire of all well doing. In all that I say of the Sacrament, the wise reader (I doubt not) vnderstandeth me, not that this alone, without other meanes and helpes doth this; but as the Lord in great fauour to his Church, hath prouided varietie of them for it, as the weakenes of it doth require, as some publike, some priuate: so he hath made this amongst the rest to be one, by the which, as by the rest, a godly life is [ C] much furthered.

Which I thought very meete to adde, because of all other helps to the practise of Christianitie, I am perswaded, that the Sacraments are least thought, or found to be so: and that they are vsed for the most part, with∣out the benefit which God hath ioyned with them, that is, in ceremonie onely. And this holesome or right vsing of them, because it is little seene or inioyed; therefore is there such negligence in repairing to them, and vnre∣uerence, disorder, yea and prophane behauiour in the administring and receiuing of them, which is the principall matter that is to be regarded about the Sacrament, and looked vnto both of the minister and people.

[ D] But it is not my purpose to enter into this treatise: I conclude this point therefore, that seeing the Sacraments doe seale vp the promises of God to the faithfull receiuer, vnder a visible and infallible signe, and againe binde him (in reuerence be it spoken) to the performing of his couenant, and seeing particularly the first Sacrament of baptisme doth ingraffe him into Christ, and that other of the Lords supper doth by so holy preparation before he come, with such comfort ministring in and at his receiuing, and such strengthening of him after, worke vpon him, as hath been said; that there∣fore the Sacraments are singular helpes for all true beleeuers to growe in a godly life. And consequently, I say of the receiuers of them, as of them [ E] which vse the other helpes, that he who is not made more able to conquer his lusts, and weaken the strength of sinne, and is not more hartened to the life of godlines, doth abuse them, and seeth not Gods purpose in ordaining them. Which sinne how seuerely God will punish, the Corinthians example doth testifie and proue.

[ F]

CHAP. 4. Of publike prayers: also of the priuate helpes in generall.

THe publike prayers solemnly offred to God in the congre∣gation, and praising of him with Psalmes, is another of these publike helpes. In the which, if that minde be in vs, with the which we haue been taught to come to all holie exercises, and so be prepared for them; who doubteth but that wee may receiue much helpe by them? yea and the [ G] better a man is, the more he shall profit by them. For when the faithfull, from God himselfe, haue a promise that they shall be heard in all things that are good for them, euen the most excellentest, and doe then emptie their hearts by confes∣sing their sinnes, and with the rest of the godly, lift vp their spirits and voices together in praising him; is there any doubt, but that they are afterward in priuate more cheerefully bent to serue him? And in that the ignorant (which in the best places is the greatest number) take no more profit by them, it is not long of the exercises, but that they are vnfit to receiue benefit by them: and a preiudicate opinion in some that they can take no good by them, and therefore partly in ignorance, partly in rash zeale, they giue themselues to [ H] sleight and negligent hearing of them. The direct remedie to redresse both faults, as farre as in man lieth, were an ordinarie able ministerie: whereby both the ignorant might (besides other good things) learne rightly how to vse them: and the preiudicate ones (which conceiue the worse of them, for that they see small fruit to follow of them) should be silent and haue nothing to say against them, except with the Brownists, they will despise all publike assemblies. But whatsoeuer the ignorant get, the children of God may find especiall good refreshing by them: which is that thing that I haue to prooue and perswade. For when besides our owne priuate supplications and thanks∣giuings, we haue by the Lord himself, appointed for vs these also in publike: [ I] and that in so solemne a manner, the whole assemblie consenting with vs in the same, and God present amongst vs to assist vs, as he hath promised; the very ordinance of God (who is the author of them) doth promise a blessing ther∣to, as oft as we are partakers of them. So that if we come with reuerence, and a feeling of our wants, with an earnest desire and confidence to obtaine the things which we pray for, in true repentance, we shall receiue fruite of them accordingly. But herein a preiudicate opinion, which is a rash iudgement, doth much harme. For by reason of this, that the Ministers haue been, for the most part disordered persons and ignorant, and too many remaine so still; and thereby haue brought themselues, by Gods iust iudgement, and their [ K] owne deserts, as the sonnes of Ely did, into dishonour and discredit: it hath come to passe, that through rash and preposterous iudgement, many haue had an euill opinion of that, which hath been done by them, and of the ser∣uing of God which they haue vsed; and therefore haue thought that they haue had good cause to sequester themselues from being present at the ser∣uice of God, which is performed by them; and thus they obiect against it.

[ A] Another sort haue thought all set formes of prayer are to be disliked, and such onely to be allowed and offered vp to God, as by extemporarie gift are conceiued and vttered according to euery ones necessitie: which opinion is also to be reformed: Of both which I will say somewhat being obiections, though otherwise it bee besides my purpose to discourse of them at large. This I say, as I haue taken in hand, that publike prayer, as hath been said of preaching and Sacraments, is a great helpe to godlines, to all such as haue any measure of true godlines: or else it is long of themselues, who, through the ignorance and darknes that is in them, doe not know, that they ought to pray alwaies with all manner supplications and giuing of thankes; and therefore [ B] publikely as well as priuately, when many hearts are powred out to God ra∣ther then few, or one alone: or if they know this, their sinne is the greater, in that they resist and spurne against it.

For to fortifie this that I say, to the first obiection I answere; although it be not to bee denied, but that the example of ignorant and vnreformed, espe∣cially notorious persons in the Ministerie hath done, and doth much harme; yet if either they cannot be conuicted, or if their crimes be such, as cannot remoue them out of their places; there is iust cause of griefe, that such should haue any thing to doe in Gods matters, which are so weightie and to be dealt in with al high reuerence: Yet, if this burden must be borne, I aske, if [ C] among many sweete liberties which we inioy, wee may not ioyne in prayer with them, if wee can pray in faith, seeing their vnworthines cannot with∣hold the fruite of Gods promise from vs, which is to one kind of prayer as well as to another, aske and ye shall receiue, that your ioy may be full. And as it is farre from me to be a patrone of such, or to iustifie them: so yet, while wee may inioy the ministerie of better, I would not refuse to bee partaker of the prayers which are offered vp by them. Who can blame him, who desireth to pray with better then they be? and yet better to ioyne with them some∣time, then to leaue the assemblies publike altogether.

Concerning the next obiection, that though the ministers be not offen∣siue [ D] as the former, yet they should vse no set forme of prayer, but as they are moued by Gods spirit: I answere, it is a fond error so to thinke. For as there be necessarie things to be prayed for, of all men, and alwaies, and those are the most things which we are to pray to the Lord for: so there may be pre∣script formes of prayer made concerning all such things. Which being so, what letteth that in the reading of such formes either of confession of sinnes, request, or thanksgiuing; what letteth (I say) that the hearers hearts may not profitably goe with the same, both to humble, to quicken, and to comfort? For is the reading it selfe vnpure, when the minister in his owne behalfe and the peoples, vttereth them to God? I speake not (ye see) of the [ E] matter of prayer, but of reading it: for if the matter be erroneous and naught, the pronouncing of it maketh it not good, any more then the reading doth: if it be good and pure, being vttered or pronounced, the reading cannot hurt it or make it euil. And as the Church in the Scripture did and doth now sing Psalmes vpon a booke to God, and yet though it vtter a prescript forme of words, I hope none will say, that it is a sinne to doe so, the heart being prepared: in like manner, to follow a prescript forme of words in praying,

is no sinne: and therefore ought not to be offensiue to any. [ F]

If it be said, how can men repeate the same forme of words daily, as they doe in the reading of publike prayer, but it must needes be coldly done, and so abhominable to God? I answere, it is not the oft praying for the same things, that maketh it odious to God, but when it is done with an vnreue∣rent, vnprepared, and corrupt heart; for custome, not feruently and in faith. And further to satisfie them, they may know that in all Churches, and the best reformed that they would alleage, there is a prescript forme of prayer vsed: and therefore they who are of minde, that it ought not to be, must se∣parate themselues from all Churches. Also if a set forme of prayer were vn∣lawfull, then neither were the Lords prayer (which is a set forme of prayer [ G] prescribed by our Sauiour himselfe) to be vsed. Which yet though it bee sometime to be vsed in the forme wherein it is set downe: yet speaking of it by this occasion, I thinke it not amisse to adde this one thing. That though our Sauiour tied vs to the matter of this prayer, as being perfect and full: yet he tied vs not to the words themselues, seeing wee cannot either thinke on, remember, or desire at one instant, all the particulars contained in the same. And besides, we by crauing particularly the things which we stand in neede of, are more stirred vp and moued.

But these thus answered, I will proceede, perswading all good Christians to lay aside contention, and endles, and (many of them also) needles que∣stions [ H] about this matter: And to resolue with themselues, seeing it must of al, who are well aduised, bee graunted, that the publike prayers are an helpe to stirre vp Gods graces in vs, and to conuey to vs the many good blessings of God which wee want, beside other notable effects: therefore, to looke to themselues euery way so carefully, that they may euer keepe themselues fit to be helped and benefited by them, and with the same well ordered hearts and minds to attend vnto, and applie to themselues the prayers which either before and after the Sermon are vttered, or the other, which through the whole action of Gods worship are read in their hearing: And not to be led by opinion, that they can take no profit by them; nor as the common sort [ I] doe, who after long going to Church, doe prooue too truly, that they haue taken no good by them, being not indeede able to shew how they should pray, or behaue themselues in that action. But seeing they haue libertie to heare Gods word preached where they may most commodiously inioy it, (for so they are willed not onely themselues, but to call vpon their children to heare Sermons, and the Ministers are vrged as well by their preaching, as by their liuing, to giue good example) therefore to take their part in both, with cheerefulnes and thanksgiuing: And in singing of Psalmes, such as can not reade, should attend to them who are neerest them in the congregation, that they may ioyne with them, and consent to the action of praising God [ K] with the rest of the assemblie; and not to gaze, and tosse vaine imaginations and phantasies, where they should lift vp pure hearts and hands to God. And as for such as refuse to come to take part in the worship of God, altogether, as the Brownists and such like, let them beare their shame before men, and their peace shall be small to Godward, while they sit at home with their owne bare reading for their diet, who scorne the best liberties of the word

[ A] preached, prayer, and the Sacraments in the publike assemblies. For so I vn∣derstand they doe, as well otherwaies, as by the confession of themselues, and that before the Magistrate, examining what they did while, by the whole moneth and quarter, they absented themselues from the publike meetings: answere was made by the examinate, they sate at home and read by themselues. Let all iudge by what spirit such are led and guided.

Now hauing described and shewed the nature and vse of the publike meanes, I thinke it needfull before I doe more particularly enter into the dis∣course of the priuate, to say somewhat of the necessitie of them, as well as of the publike. For that thousands of the professors, and of them which are of [ B] the visible Church (amongst whom wee must hope that God hath many of his elect) are little acquainted with the priuate, but doe thinke it needles for them to hearken after the same. And besides, some of the deare children of God for want of ordinarie teaching, haue little vse of them: and therefore it is much the worse with them.

For these causes therefore, and such like, this is to be knowne and holden in firme perswasion, that the priuate are (in some sort) as needfull as the pub∣like: for they may be vsed at all times, whereas the publike cannot; as in per∣secution. For it being of necessitie that as our bodies, so our soules should haue some daily refreshing: therefore seeing the publike cannot daily bee [ C] had, we must vse priuate, as I said before: and therefore they are both autho∣rised and commaunded by one God. And the publike are but a part of the helpes, which God hath prouided for the profiting of his Church: and ther∣fore without the priuate, they doe the lesse profit.

For mens comming to Church (besides which a great number know no other seruing of God) cannot doe that good to the best Christians, which is to be looked for, if it bee not accompanied with these: as may bee seene in euery part of the publike worship of God. For hearing of the word read and preached, doth little profit, where it is not ioyned with preparation to heare reuerently and attentiuely, and where it is not mused on after, yea and as oc∣casion [ D] shall offer, conferred of also: and if reading priuately (where it may be inioyed) be not vsed; what is more manifest then this, that almost al in a con∣gregation doe by and by forget that which they haue heard, and make little vse of it in their liues? And what greater cause can be rendred hereof then this, that they neuer looke after matters concerning their soules, when they are about their priuate dealings, and (as we say) out of the Church?

Euen so, what vse doe such make of the Lords Supper? who (for the most part) besides that they cannot tell how to prepare themselues to it; so if some Ministers, more carefull ouer the peoples soules, then others, doe teach and examine them about the knowledge they haue, yet cannot they be brought [ E] to trie themselues indeede, in what true faith and vnfained repentance they come: seeing they are not wont, through the whole quarter before their receiuing, to beate their braines, or trouble themselues about such matters: Whereby it may be gathered for certaintie, that whatsoeuer the Scriptures speake in the commendation therof, they be in little account and reckoning with them. And if they doe not priuately before the receiuing of the Sacra∣ment, nourish these good graces of God in themselues very carefully (for I

speake euen of the better sort of Christians, as well as of others) who seeth [ F] not, that they shall haue much adoe, to bring their hearts, willingly to sift themselues, and to seeke for those gifts at that time?

So to say the same of the publike hearing of prayer in the assemblie, it is not onely to bee doubted, that they pray there in hypocrisie, drawing neere to God with their mouthes, their hearts being farre from him, if they doe neglect to pray alone, and secretly to God, and in their familie: but also the publike prayer groweth common with them, that is, wearisome, a bare ceremonie, and for fashion (so farre is it off, that they be eased and comforted by it) as I can prooue by too sure experience at this day, in such as haue not learned to make conscience of priuate prayer, but doe separate the one from the o∣ther. [ G]

And by this which I haue said, it may appeare how necessarie it is, that the priuate helpes should be vsed of al such as haue their part in the publike. And besides, as our necessities doe require it, so the Lord commanding the same, he hath giuen time and libertie from our other busines and duties either in familie or otherwise, to vse holily and continue the same: So that our world∣ly affaires ought to giue place to them, which through ignorance many count ridiculous, and foolish; and others, though they will not speake so grossely, yet being giuen ouer to the world so griplie, will put aside little, or no busines for the seruing of God. Although it is manifest, that where God [ H] is most purely, and best serued, their other busines, as these earthly, haue best successe.

These few lines I thought good (before further discoursing of the pri∣uate helpes) to set downe, that they which vse them conscionably, may not thinke that they doe any more then they ought, and haue neede of: they who vse them but slackly and coldly, may bestowe greater diligence there∣in, and that amongst all sorts they may bee had in better regarde, if they de∣sire to see good dayes here vpon earth.

[ I]

CHAP. 5. Of the first priuate helpe, which is watchfulnes.

ANd to begin with them, according to the diuision made of them, in the entrance into this treatise: the first priuate help is Watchfulnes: worthily set in the first place, seeing it is as an eye to all the rest, to see them well and rightly vsed. And it is a carefull obseruing of our hearts, and di∣ligent looking to our waies, that they may bee pleasing, and acceptable vnto God. And first, that it is an obseruing of the heart, Sa∣lomon [ K] prooueth, saying: Aboue all obseruations, obserue thine heart: for from thence commeth life. And that it maketh a man to looke diligently to his waies, who so is watchfull indeede; let the words of the prophet testifie; I thought I will take heede to my wayes, that I sinne not with my toung: I will keepe my mouth as with a bridle. And that by both these, God is pleased, it appeareth by the contrarie: For so it is said, Hebr. 10.38. He that withdraweth himselfe from liuing by faith,

[ A] (which cannot be without watching) my soule (saith God) shall haue no plea∣sure in him: euen as he delighteth in the contrarie. This is in sundrie places of the Scripture commended vnto vs, that we should haue a great care how we liue, and watch ouer all our waies. Saint Peter saith, 1. Pet. 5.7. be sober, and watch: as though he should say, notwithstanding we haue sobrietie, that is, a well ordering of our affections, which is a most fit vertue to keepe the life in frame; yet without watchfulnes, it will be lost, and depart from vs. So our Sauiour ioyneth it with prayer where hee saith, Watch and pray, least ye fall into temptation: As giuing vs to learne thereby, that the force of the one, is much weakned and abated without the other: and that men shall make but [ B] cold prayers, if they watch not their liues, yea and for oportunitie to pray also.

And both render their reason why watching ouer our selues carefully, should be a companion to vs: seeing without it, we are by and by plunged in∣to many noysome temptations by Sathan, & our owne sinful hearts. Besides, the necessitie of this one helpe may easily be seene in our owne experience, by the contrarie sinne, carelesnes and securitie. For what doth more easily grieue the holy spirit of God, and quench it in vs, then that whatsoeuer chaseth away godlines? or what doth so set open the dore to all confusion?

And further, because of the vrgent necessitie of it, Saint Paul warnes Ti∣mothie [ C] to watch in all things: not in some one or few, but in all; and therefore at all times, in all places, with all persons, and by all occasions. It caused that holy man of God King Dauid to couenant and professe this, that seeing he saw he could not discharge dutie to God, without an especiall regard and taking heede to his life (by reason of Sathans vigilancie:) I will watch or doe wisely (saith he) till thou come vnto me: I will walke in the vprightnes of my heart, in the middest of my house. And that I may not be thought to speake absurdly, because I speake otherwise then most mens practise doth approoue, view other Scriptures, and thou shalt see this truth more cleerely: For I must make this foundation strong; seeing there is a great weight to be set vpon it. [ D] In the third to the Hebrewes; Take heede that there be not at any time in any of you an euill heart: this that he saith at any time, what can it meane lesse, then that from time to time, the heart, and the manifold affections and desires thereof, should be looked vnto, and taken heede of, least thereby the Lord should be offended? &c.

This taking heede therefore to thy selfe, and to thy heart especially (be∣cause from thence the words and actions doe come) must be thy compa∣nion from time to time, and thou must set this watch before the doore of thy lips, and thou must be well acquainted with looking diligently to thy waies, that it may goe well with thee, and that thou maiest prosper. But if thou beest a stranger [ E] vnto it, and it vnto thee, looke to fall often (I meane) to fall daungerously, (for otherwise he that watcheth most warily, cannot be free from offending) looke to finde many woundes in thy soule, and to want many comforts in thy life.

And this I may boldly say, is the cause why many, and those not euil men, doe make many iarres in their liues, and breake often into vnseemely actions, and doe many things against their holy profession, which they by and by

couer with the gentle name of infirmities, when indeede they doe rather [ F] wilfully fulfill the desires of their hearts, and rashly and intemperately giue themselues the bridle, refusing vtterly in those cases this holy watchfulnes; yea and sticke not to count it bondage, and a depriuing Christians of their libertie, and too streight an holding of them in: whereas, who seeth not, that watching is that to the life, which the eye-lid is to the eye; and that which the eye it selfe is to the whole body: and as it doth easily fall into many an∣noyances, except it be carefully and wisely guided from wind and weather; so it fareth with thy soule and life, when thou doest not take heede to them, as Gods word and good instruction teacheth thee: for a due looking to thy waies, is the safety to thy life. [ G]

And because this is seldome welcome to men, and little in vse; therefore is a wel ordered and setled course, which should be diligently kept of them, a meere stranger to thē. But contrariwise, because they are secure for the most part; therefore they haue at least both their hearts out of frame, and their liues voyde of good order. For what other thing is to bee said, when those which goe for religious shall be so hot, hastie and furious, that they are not fit to be liued with, as Nabal? Others so vntrustie, and so hollow, that they cannot be dealt with, as Gehazi? Alas, I am weary of so often reprehending, and complaining of the vnreformed qualities and actions of the most part of them who goe for Christians, and many of them (it may be thought) are so [ H] indeede: and yet vntill they will take knowledge of this want of watchful∣nes, and learne to bee acquainted with it, they shall neuer be at better stay, but out and in, off and on, neuer setled.

But they must goe about it, to purpose and set their minde and delight vpon it, if they desire to be the better by it. They must be content in this be∣halfe, to be dealt with as children, whom we will not suffer to handle, much lesse to play with kniues: and as people distracted are kept in from water for feare of hurting themselues; so must Christians abstaine, as the Apostle saith, and by all meanes weane themselues from that which their hearts would naturally most desire, euen their euill lusts which fight against their soules to destroy [ I] them. They may not be so bold as to venture into any companie, without respect, nor to fall into any talke which liketh them, nor to giue themselues any libertie in their desires; the prophet saith, he behaued himselfe as one weaned from his mothers breast. And as experienced Christians cannot but remember how they lay open to danger and offences by all occasions, before they be∣came watchfull, and since doe see, what a benefit it is to them, and keepeth them in safetie on euery side: so they may easily know and bee able to dis∣cerne, how ill it goeth with all such as walke not accompanied with it: which by little and little must be gotten, especially, because it is one of the helps, yea and that of greatest vse (as I further will shew in the next treatise) [ K] which God hath commaunded vs to vse for our daily benefit.

But as our Sauiour admonisheth vs, prayer is to goe with it, as that which doth quicken, and (as it were) put life into it, and that causeth it to be con∣tinued with much cheerefulnes, and little tediousnes, whiles we consider that God will blesse it vnto vs, euen as by praying we beleeue: therefore he saith, Watch and pray, least ye fall into temptation: where also he doth (and that

[ A] not obscurely) assigne and point out the time wherein we should watch, namely, euen so long as we are in daunger of being tempted and drawne to sinne. Which I obserue, because many good Christians not hauing well weighed it, doe thinke it very much they should diligently stand vpon their watch, as thinking that it depriueth them of much sweete libertie, and there∣fore doe, as they thinke, with good reason dislike and refuse to be guided by that doctrine: although with little good aduice, as they who will not bee contentious, may easily see, by that which hath been said about this mat∣ter.

And for mine owne part, I thanke God, I can say, that many godly Chri∣stians [ B] in my knowledge, haue reasoned against the carefull vse of it, when they heard it first vrged, & before they had experience of it (for they thought it very much, that all which they had done in rashnes, haste, and without good aduice (as their whole life had been little better) should be brought in question:) and yet since, they hauing found the fruite of it so sweet, and the gaine so great, after better aduice, they would in no wise forgoe it againe, and be let loose to their former rashnes and securitie. So I doubt not, but that many, to whom God hath giuen some taste and sauour in heauenly things, for want of experience may at first, thinke the vrging of this watching, to be ouer strict; yet after further insight into it, as both commaunded vs of God, [ C] and it selfe of singular gaine, they shall see their errour, and rather pray most earnestly to haue their part in it, then to hold their former iudgement. I speake not, as though any which feare God were meere straungers to this grace and gift of God (for I know they are not without it sometimes) but for that either in their iudgement they are not resolued, that it ought to be in vse with them from time to time, that is to say, one time as well as another: or if they be, yet they haue too much neglected it.

As for them which obiect, that they cannot be so mortified as some are, nor bee alwaies obseruing themselues as some doe, contenting themselues with that which they haue, I say, it is a speech much vnbeseeming Christians, [ D] who are to professe growing forward to more watchfulnes, as to all other kinds of grace. And yet I count their case better then theirs, who thinke they can serue God (they hope) without all this adoe: For they indeede beare themselues in hand, that whiles in some generall sort they pray at some time, and goe to Church, they neede not greatly examine their other behauiour beside, or take heed vnto the same. Let all such please themselues as they list, sure it is, they resist God: and greatly to be lamented it is, that men being professors of the Gospell, should haue so little vse of this so gracious a helpe, so often preached vnto them.

But to let them goe, see thou, whosoeuer thou art, who desirest to walke [ E] with God in peace, that thou circumspectly looke vnto thy steps, and the se∣uerall affections of thy heart, what and how thou carriest thy selfe, as I haue shewed, how thou oughtest to endeuour thy selfe to watch in all things. And this is the rather to be marked and learned, because it lendeth helpe to all the other rules which hereafter follow, for directing thee in al the actions of the day, as I haue said: Because (as it followeth) neither in company with others, nor alone by thy selfe canst thou please God, nor in prosperitie nor aduer∣sitie,

except thou beest warie and watchfull to be led by Gods word therein. [ F] So necessarie to a Christian is this vertue, that the Apostle S. Paul to the E∣phesians giueth this warning: When ye haue put on the whole armour, and with∣stood the enemie, by it; yet after take heede that ye stand fast: least by the subtile and continuall attendance of the enemie, your fall be the greater. Which may easily be, if wee consider amongst how many occasions and prouoca∣tions we walke, and how shiftlesse we are to auoide them: yea rather how readie of our selues to like well of them, and giue place vnto them.

Our euill lusts, wherewith we be full fraught, doe carrie vs headlong into sundrie iniquities, in so much that wee can goe about nothing, but wee may feele (if we can discerne) that some one or other of them is in our way to hurt [ G] vs, and at hand to molest and disquiet vs: or if we cannot espie it for the pre∣sent time, yet it may be perceiued afterward that it was so.

If we be occupied in holy and spiritual duties, we haue shame and hypo∣crisie on the one side to hinder vs: dulnes, wearines, vntowardnes, and many such like poysoned corruptions, on the other side to breake vs off. If we haue to doe in things lawfull, and indifferent, and of their owne nature not euill, as recreation, or earthly busines, we are secure and careles how we doe them: we haue boldnes to defend our selues, be the manner of doing them, and our end and purpose neuer so vaine and euill. If we go about any euill thing, we haue reason and strength of perswasion from the pleasure and profit to goe [ H] through with it, and to see no danger that accompanieth it, but to extenuate it, and not to looke to the end, as we ought to doe: but all sound reason to dis∣swade vs is weake, the diuel shewing himselfe at such times as a tempter, who yet will afterward come to vs as an accuser, when we should repent.

Therefore if wee be not skilfull to know these disordred lusts, diligent to espie, preuent and auoide them, and so haue this foresaid watchfulnes ouer our liues, as a helpfull companion with vs; it cannot otherwise bee, but that wee commit many things vnbeseeming vs, contrarie to the holie doctrine which wee professe to follow; and that in many things through the whole course of our liues. Now when a man is thus carried of his intemperate [ I] affections, and bringeth foorth the loathsome fruite thereof, what comfort can his life affoord him? Euen all such to whom it is a sad matter to abridge themselues of their foolish will and vaine desires, and to whom it is a death to withdraw their heart frō that which they long after, or to pluck back their eye from that which it delighteth in, they must feede vpon froth, and take comfort in follie: but as for the sound and constant ioy of them who haue made a watchfull life their greatest quiet (who haue therefore libertie and free accesse to solace their soules in the varietie of heauenly pleasures) this ioy (I say) they are strangers vnto, neither can they be partakers thereof.

For hereby the Lord hath freely graunted vs to finde and inioy another [ K] manner of liuing here in this world, then the most doe know or beleeue, euen a peaceable life to Godward, safe and sweete, I meane, so farre as of sin∣ners in a vale of miserie may be inioyed; which whosoeuer be voide of, al∣though they haue varietie of earthly pleasures and delights, yet one vexa∣tion comming among them, shall make all comforts vnsauourie and irksome vnto them: As may appeare in Pharaoh, when but some one of the plagues

[ A] of Egypt were vpon him: in Nabuchadnezzar, when hee had his fearefull dreame: and in Balthazar, when in the middest of his iolitie, that fearefull and vnwelcome hand-writing on the wall at midnight was seene of him: and among all these there is none in whom this doth more liuely appeare, then in Haman, who for all his wealth, honour and promotion, could not sa∣tisfie himselfe, while one meane man, yea a straunger, Mordecai, refused to bow to him.

And to come neerer to such of whom the true God was more heard of or knowne, the same may be said of Saul; who although hee were a King, yet when the Lord answered him no more, his heauines was deadly: of Nabal [ B] likewise, who when he heard he must die and goe from all, he became sense∣lesse through sorrow and anguish, and was as a stone: and of Zidkijah, who for all his boasting of the spirit of God, yet being a false Prophet and a flatterer, was driuen to hide himselfe from chamber to chamber, when the arrow of the Lord was sent foorth against him, when the Kings shelter could not keepe him, as Michaiah told him. All these when they had but some one distur∣bance in their life, how did it make all other delights vnpleasant vnto them? So that I may truly say, that as the life which is passed in watchfulnes, is free from many, and those also the greatest discomforts, and filled with the con∣trarie peace: so whatsoeuer a man inioyeth according to his hearts desire, yet [ C] not looking to his waies warily, to keepe himselfe from euill, feare and sor∣row shall euer befall him, vnlesse (which is worse) he be hardened: so that his life shall be found to haue little in it, worthie the reioycing in.

And what cause there is to vrge this part of Christian dutie of continuall watching, we may see by the example of our grandmother Eue, who being in the estate of innocencie, and therefore the liker to haue been kept from euill; yet seeing she was not circumspect and watchfull to hold close to the commaundement, wee see she became the cause of transgression vnto her hus∣band, and consequently of the vniuersall miserie of her posteritie. The like we may see by the example of king Dauid, whom though the Scripture doth [ D] renowne with as great commendation for his meditating in the law of God, as any man: yet for that he was not armed with a watchfull heart at that one time when he walked on the roofe of his palace; behold how the diuell had laid a baite for him (which he, as wise as he was, could not discerne) and by his sub∣till and secret handling of the matter, caught him in his snare: So that hee re∣ceiued such recompence for the letting loose of his heart at that time, both in outward reproch and inward anguish and bitternes of soule, that by good right should make other men cleaue fast to watchfulnes, and be faithfull vn∣to the Lord; yea and to beware with all diligence, that they dallie not with the baites of sinne at any time, nor giue their hearts the bridle, vntill they be [ E] gone so farre, that they cannot, before great offence be committed, be called backe againe. The experience that I haue gathered, since I began to looke more aduisedly into this thing, I meane into the necessitie and benefit of a watchfull course, which hath bin long enough to teach and aduise both my selfe and others vpon so long a triall (well nigh these thirtie yeeres in some manner as I haue been able) this experience (I say) doth make me the bol∣der and earnester in it, to perswade such as haue truly imbraced the Gospell,

that they would adioyne herewith this godly watch, a speciall nourisher and [ F] strengthner of their faith, to settle themselues therein whatsoeuer they goe about, or take in hand: as that their talke be not idle and frothie, but sauourie and poudred with salt; that their actions be such, as they may defend with peace of conscience against their accusers; and that they labour to suppresse, and to bring into subiection euen their wicked thoughts and desires, and weaken euen the bodie of sinne it selfe, I meane the old man with his lusts. For behold and this know, that euen amongst those who reioyce in the testimonie of a good con∣science, such doe alwaies honour the Gospell most; most stop the mouth of the gainsayer, and doe carrie themselues most constantly and continually in an euen and good course, so farre as they haue knowledge, who haue been [ G] wise this way, and who haue determined with themselues to stand vpon their watch from time to time. And on the other side, such as in whō many good things may be seene (I speake both of teachers & hearers) and are for sundrie causes much to bee accounted of; yet being noted for rash and vn∣staied in their actions, and not so much looking to themselues, by wise go∣uernment of themselues, haue done the lesse good to others by their ex∣ample, and haue caused the other gifts which they haue to be the lesse regar∣ded. God be gloried for the good that is done by this in many: but if it were more commonly imbraced and taken vp of many moe, who for knowledge are able to season and giue light to numbers, they should not be most in dis∣grace [ H] who haue least deserued it, nor many please themselues in a loose and vnprofitable course, which beside that, it withholdeth from them much sound comfort, it is a sore blemish in their liues. Yet this I thought good to adde, for as much as the Romish Church, especially they who will seeme more deuout then the rest, stand much vpon their diligent keeping of the customes of their mother Church, and the precepts of the same, who might therefore seeme to themselues, and be thought of others to be before others in godlines: let all know, that this which I haue said of watchfulnes, leaueth not the least piece of commendation to them. For they watch to keepe the obseruances of men; but watchfulnes must bee vsed for the obeying of the [ I] commaundements of God: they superstitiouslie watch to obserue some houres and daies and times, wherein if they performe any thing in outward working, they thinke themselues more holy then others, though other times be little regarded: but the watchfulnes which pleaseth God, tēdeth to euerie houre, day and time, as well one as another. And to speak of their best watch which they keepe ouer their liues, yet from their owne words I conclude, that it cannot be allowed of God, because it commeth not of faith, that is, of as∣surance of the fauour of God, and consequently that he will blesse it (for this faith, which they call the Protestants faith, they vtterly renounce) without which yet, it is impossible to please God. [ K]

Now to grow to an end about this matter. It is further to be marked, that (because true Christians, & the dearest seruants of God do cōplaine of some especial infirmities, wherewith they find thēselues more troubled then with any other) they must be more suspitious of, and vigilant against them, then others. And because the diuell doth more easily winde them into some sins, then others (as he seeth their disposition and inclination, and thereby the

[ A] greater daunger they are in, by meanes thereof) therefore they are taught in wisedome and experience to haue a more narrow eye ouer them, and more especially to auoyde the very occasions of them whereby they haue fallen. For example, put the case, that some are strongly tempted to the sinne of vn∣cleannes, who being blindfolded about that which they desire, doe count it no offence, though they passe their bounds very greatly in wantonnes of eye, in libertie of speech that way, or secret desires, of though they see them∣selues snared therewith; yet hauing through long custome nourished their hearts in such lothsome delights, and too faintly misliked their offence when they saw it, haue brought themselues into bondage to their lusts.

[ B] In this therefore if there be not much occupying of the heart against this sinne, to see into, and weigh the lothsomnes, shame and danger of it; how vnbeseeming it is Gods seruants to be subiect to such slauerie; if it be not acknowledged heartily to God, earnest and daily prayers as occasion shall be offered, sent vp to God against it, with confidence both of pardon and power to mortifie and weaken it, with strong and many reasons to dis∣grace and renounce it, and the occasions of nourishing it wisely and watch∣fully auoyded; euen this one sin, though they should neuer offend grossely, would hold the conscience in great vnquietnes, cause the parties to wander in deepe sorrow, and make them vnfit to Christian duties: yea if there be not [ C] more labour bestowed there, then in other parts of the life, it will make e∣uery thing to goe forward much the worse, and in other actions of the life much confusion to grow; and the longer they haue nourished such vaine dreames, the more hardly they shall awake out of them, euen when they gladly would. And that which I say of this one, I may as truely say of the rest, if they haue been harboured. To this purpose, is that complaint of the people of Israel in their repentance and turning to God: wherein they declare that one sinne did more trouble them, then some other.

For thus they say in their confession: We haue sinned against thee, O Lord, but especially in asking vs a king, besides all our other sinnes. And as it troubled [ D] them most when they asked pardon of God; so it appeareth in the storie, that of all other sinnes they were most drawne by that to offend God: For when they would needes haue a King against the will of God, and Samuel was sent from God to tell them what a manner of one he should be, if they would needes haue one contrarie to Gods mind; it is expresly said, that the people would not heare the voyce of Samuel, but answered, nay, but there shall be a King ouer vs, and we will be like all other nations. Therefore as their sin, where∣by they did most offend God, put them to greatest trouble: so must those e∣speciall sinnes, which haue preuailed against Gods children, be most watch∣ed against and auoyded.

[ E] And is there not great reason in it, forasmuch as they haue most disquie∣ted them, that they should bend the most force of their strength against them? Euen as if some one troublesome person in a towne should disquiet the whole, all would lay their helpe together to remoue and keepe him out; And as in an house which hath many and great commodities, and yet some one sore annoyance, as a principal chimney casting smoke, with great speede that shall be redressed, more then other things, which yet are to be regarded

likewise: so in the life of sound Christians, wherein many good blessings [ F] of God may bee reaped and inioyed, the chiefe ruines are to be chiefely looked vnto, although the meaner are not to be neglected. And great labour must bee taken about it, and watching against that sinne, which most pre∣uaileth in vs; and much more, then against some other, by which there is lesse danger to be feared.

And this helpe (as I haue declared how) if it be vsed, and the meanes faithfully practised from time to time, let no doubt be made (seeing God hath promised successe thereby, euen greater grace in the vse thereof, then the sin shall be able to resist) let no doubt (I say) be made, but that they shall maister it, so farre, as it shall bring peace; vnlesse it be the case of vnmarryed [ G] persons, to whom God hath appointed marriage for a lawfull remedie, when by none of the forementioned, or the like meanes, the gift of continencie can no longer be enioyed.

This aduise how vnsauorie and vnwelcome soeuer it be to such as are wedded to their lusts, and will offer no violence to them: yet such as know the smart that is raised by this sinne, and that sometime the deere seruants of God haue been deceiued by it, will be glad to bee directed and helped against it. And that which I haue said of this, I may say of pride, worldlines, anger, malice, reuenge, vniust dealing and lying, that as euery man is more easily ouercome of, or hurt by them, more then of other sinnes; so hee [ H] should haue a more continuall feare of them, watchfulnes against them, and bestow more time in seeking the rooting out of them: that so the wealth and safetie of the whole life may be preserued, when such noysome sores, as did most of all impaire the same, be cured.

But if men be either ignorant of this dutie, or cannot be perswaded to set themselues to the entertaining of it, and to get acquaintance with it, they must looke to liue destitute of a chiefe part of godlines; or if it be but now and then in some especiall actions and parts of our life, regarded and looked vnto (as it is done of them who are not greatly experienced in the practise of Christianitie) it will make the godly life in great part to be bereaued both [ I] of her gaine and beautie.

Our hearts must not range where they list, nor our delights bee fastned where we please; but our eyes, our tongues, our eares, hands, feete, and the whole powers of our mindes, and members of our bodies must beholden within compasse. In so much, that if we see, we haue but broken out of our constant course a little, & that our consciences begin to checke vs, we should tremble to thinke what we haue done: and feare alwayes for the time to come, least we should offend. We must watch when we are well, to keepe well: and when we haue been deceiued, to returne speedily againe: we must watch in trouble, against triefnes and impatience: in prosperitie, against wantonnes [ K] and lightnes, Iob. 31.1. If we could frame to this, we should doe well enough, as he that looketh to his foote in a slippery place, shall not be hurt. And if we may by watching ouer our selues, haue our whole life in safety, and wel∣fare; are we not worthie to smarte, if we cannot doe so much for so great a benefit? Therefore, most worthily doe such suffer hardnes and sorrow, who will in no wise be brought to take heede to their waies; but cry out, that

[ A] it is precisenes and a kinde of death vnto them, to be restrained from their noysome and dangerous liberties: From whence ariseth boldnes and wil∣fulnes, which cannot want much sinne. But this watchfulnes doth God require to be in vs, and to be accounted no tediousnes, but had in high price: and he that with an honest heart and good conscience submitteth himselfe hereunto, he shall be able to proue by good experience, that watchfulnes is a great meane to maintaine a godly life. Thus much for the more plaine and full handling of this first priuate helpe, called watchfulnes.

[ B] CHAP. 6. Of Meditation, the second priuate helpe.

NOw followeth the second, which is Meditation: And that is when we doe of purpose, separate our selues from all other things, and consider as we are able, and thinke of some poynts of instruction necessarie to leade vs forward to the kingdome of heauen, and the better strengthening of vs a∣gainst the diuel and this present euill world, and to the wel ordering of our liues. I say of purpose, seeing we both must [ C] minde such things in good aduisednes, and set our selues about them reso∣lutely, when we take them in hand; that they may be done with more re∣uerence and profit: and also seeing it falleth out for the most part, that we seldome enter into meditation of heauenly things, when we doe not intend them, but are ledde by the obiects of our mindes, eyes, or eares an hundred waies amisse, or if any good thought arise, it is repelled by and by, and goeth no further. To proceede I say, that when we meditate, we ought to separate our selues from all company and troublesome occasions, as our Sauiour commaundeth vs to doe, when we pray priuately (these two being compani∣ons) as in our chamber priuatly, or in the field, or some commodious place, [ D] that we may the better performe it: the smallest occasions soone breaking vs off from such seruice of God.

And I say lastly, that we must there set our minds on worke, about the cogitation of things heauenly, by calling to remembrance some one or o∣ther of them which we knowe: and so debate and reason about the same, that our affections may thereby be moued to loue and delight in, or to hate and feare, according to that which we meditate on; so that we may make some good vse of it to ourselues. And this spirituall exercise of meditation is euen that which putteth life and strength into all other duties, and parts of Gods worship. And this the holy Ghost reporteth of Isaac the Patriarke, [ E] that he went out into the field toward the euening to meditate. Which had not been commendable, if he had not vsed so to doe (seeing it is the right kinde of such holy duties to be oft in vse) being taught of his father Abraham, who was the friend of God, and very familiar with him, and therefore (we may be sure) had much communion and talke with him. As also our father Enoch did, who for proofe hereof, is said in his whole life, to haue walked with God.

And this are all such as desire to take any good by it, to know: that they

must be acquainted throughly with this sweete and heauenly communing [ F] with the Lord and themselues, which was called of the Fathers of ancient time, their Soliloquie, that is, the talke which they vsed to haue alone by themselues: That as men wearied, desire rest; so wee by the varietie and mul∣tiplicitie of busines in this world, being troubled and distracted, may seeke ease to our mindes by meditation.

For otherwise wee may muse and thinke vpon any good things, and pon∣der our words and actions which wee doe, to see them done aright: which yet is not this kind of meditation that I now speake of, but that watchfulnes mentioned before; which is a warie regarding, and taking heede to our waies, in one thing after another. Which yet the Prophet calleth meditation [ G] also: as where he saith, All the day long doe I meditate on thy word: and in Io∣sua; Thou shalt meditate day and night on the booke of the law: which wee know, could not be vnderstood of meditation by intermission of companie, or o∣ther actions, and busines, but in their whole course a circumspect care and re∣gard that they might bee done after the word. And the matter of this our meditation, may be of any part of Gods word: on God himselfe, his wise∣dome, power; his mercie, or of the infinite varietie of good things which wee receiue of his free bountie; also of his workes and iudgements: or on our estate, as our sinnes, and the vilenes of our corruption, that wee yet carrie about vs, our mortalitie, of the changes in this world, or of our deliuerance [ H] from sinne, and death: of the manifold afflictions of this life, and how wee may in best manner beare and goe through them, and the benefit thereof, and the manifold and great priuiledges which wee inioy daily through the inestimable kindnes of God toward vs: but specially of those things which we haue most speciall neede of.

These and such like are the matter of our meditation, and as oft as we goe aside to thinke with purpose and desire of heart vpon these things, or any of them, for the better calling of our mindes out of the world, then we are said to meditate: so when in or about any of these, we sigh, moane, complaine to God, or reioyce, and are quickened in our hearts by such occasions, euen [ I] that also is meditation, and most commonly ioyned with prayer. Of which two holie exercises the booke of the Psalmes is full, namely that 119. Psalme: where the man of God setteth downe his meditations, which he had in eue∣rie state of his: as either lamentation, complaints, or supplications in his af∣fliction; or ioy and thankes for deliuerances and prosperitie.

By this vnderstand, what manner of exercise meditation is: Euen such an exercise it is, which is required of thee from time to time (as may be conue∣nient) through thy life, that by recording holie and diuine things, especially those which may make thee sound in the matter of thy saluation, a little time (when thou maist best) may bee bestowed of thee to drie vp thy fleshly and [ K] bad humours of earthly mindednes and worldlines, &c. or to quicken thy dull heart, least after thy sleepe in sinne, the diuell maketh thee forget thy for∣mer well ordrednes. And because I am too sure that few are acquainted with it, though it bee an helpe most profitable to godlines, I will somewhat more at large speake of it, that the practise of it may be more common: and that they which vse it with the other helps, may much more cheerefully go

[ A] through their course. How necessarie this heauenly exercise and recourse to God is, may easily be conceiued, for that the hearts euen of good Christians are so seasoned with vnsauourie thoughts, desires, and delights of follie, va∣nitie, and much other naughtines (seeing the best are chaunged and refor∣med but in part) that they thinke it vtterly impossible to bring them to any better point; and therefore many by this errour doe not greatly goe about it: yet if such noisome poysons be suffered to lurke and remaine in them, we know, they doe not onely, as sowre weedes choake the plants of grace in them, but also grow vp, and bring forth most noisome and dangerous fruits, as by wofull experience men feele and trie.

[ B] And for the weeding these out of the ground of their hearts, there is no meanes so auaileable, as this considering oft, and deepe meditating on them: namely, what swarmes of wicked cogitations and lusts, do lodge in the heart, and to finde them out, also to bring them into a vile account, to be wearie and ashamed of them, and so to entertaine better in their roome. I say there is no helpe more auaileable to hunt and purge them out, because although by the word we know them, by conference we doe reuiue the remembrance of them, and by reading we doe both: yet all these runne out of our riuen heads, and abide meanly with vs to suppresse our corruptions, and to tame our harts vntill wee bring our selues to often and much musing and debating of the [ C] good things which we heare and reade of, that so we may digest them; and of the euils which wee heare, that we may abandon them: euen as worldlie men ponder deeply their affaires which are weightie.

Now when we see so farre into the danger of them, and be wearied with the noisomnes of them, that we will tie our selues oft to gage these hearts of ours, to sift our thoughts, to accuse and condemne them, as we find cause by the filthines and shame of them, and herein will deale truly, as we loue our soules: then doe wee begin to breake the knot of such cursed swarmes, and to chase away the lurking litter of prophane thoughts and desires out of our hearts; then we waxe more watchful against them after, and make more con∣science [ D] of them, adioyning thereto, inward and earnest requests to God for assistance and blessing: Then also we shall furnish our hearts more gratiously with heauenly cogitations and holy desires: all which make greatly for the well passing of our daies. Therfore no man that will weigh how great things are wrought in our hearts, by holie meditating vpon our estate, and vpon Gods bountifulnes towards vs, namely, euen a framing of vs after the image of God, shall neede to doubt how necessarie it is.

And so much the more wee are to thinke it, because it is well knowne by Scripture, and tried by experience, that our hearts are deceitfull aboue mea∣sure: and thereby we beare our selues in hand, that if wee doe once obtaine [ E] thus much of them, that wee can commend that which is good, and speake against euill, we are readie to thinke our estate to be right marueilous good, when yet in the meane while, if wee doe not finde our hearts in our secret meditations (and when wee search our thoughts alone by our selues, how they stand affected) that we can feele vnfained hatred of euill to be in them, and loue to goodnes: wee doe but deceiue our selues. And in euery little triall, we shall finde it otherwise then wee would thinke: I meane, that sinne

sitteth neerer and is faster glued to vs, then wee did imagine. [ F]

For as he which goeth to warre, is first trained and made fit to vse his wea∣pon at home: and the scholler trieth masteries priuately, before he come forth to dispute openly: So a good Christian will trie what he can doe a∣gainst his affections and sinne, alone by himselfe in his solitarie meditation, and resolue against the same (accordingly as he seeth the difficultie thereof to require) before he can in his common dealings, with all sortes and com∣panies, be strong from temptations and falles, and free from offence giuing in his words and deedes. And therefore on the contrarie, this is the cause, why so many bewray themselues to be hypocrites before men, for that they haue no triall of the truth and simplicitie of their hearts alone by them∣selues, [ G] in iudging and proouing the vprightnes of them before God, and therefore haue not sought strength of him against their infirmities.

Oh how doth this communing with the Lord in secret, and debating with our selues about our mortalitie and corruption, and of his fauour in vanquish∣ing them; how (I say) doth this, as oyntment mollifie our hard hearts, and make them to relent, and doth relieue them pleasantly with the sweetnes of it? How doth this estraunging of our selues from worldly impediments, drawe vs into neare and heauenly communion with our God? How doth it make vs acquainted with the manifold rebellions of our nature? with our blindnes, securitie, earthlines, and infinit other loathsome filthinesses, [ H] which neither wee our selues will take knowledge of, while we carry our selues in many things as good Christians amongst men; neither any o∣ther (but such as doe know it) would euer thinke, that so much poyson could be inclosed in so narrow a roome, as within the compasse of one silly man.

Oh the fruite and benefit, which by our meditation and priuate prayer we reape, is so great (the spirit of God changing our hearts thereby, from their daily course and custom more and more, and bringing the heauenly life into more liking with vs, and making it more easie and sweete, which with the men of the world is so yrkesome and vnsauorie) that none can well [ I] expresse or conceiue it, but he which hath felt the same? For by it, God bringeth to passe, that the sugred baites of earthly delights and transitorie pleasures of the world (though Sathan kindleth an excessiue and an in∣ordinate loue of them in vs) become not deadly poison vnto vs, as they doe to many, the Lord teaching vs to see the painted vizor and deceiueable picture of them by looking into them throughly, that we may beware of them.

And as the Scripture noteth, how the men of God, who are most com∣mended there for their pietie, as Moses, Dauid, Paul, and others, were much taken vp of this exercise; so I dare boldly affirme, that the most godly of our [ K] time, may thanke God much for their acquaintance with it, and much vse of it: and others that are strangers to it, how wise and forward soeuer they be in practise of Christian dutie, should be much more purged and cleansed from euill, if with their other seruices of God, they were conuersant in this medi∣tation ioyned with their priuate prayers, and this secret talking with God, and with their owne hearts.

[ A] And therefore although I looke not by this speech to perswade prophane men and such as are addicted, and giuen ouer to the full inioying of their hearts desire in the things of this present world, to regard this practise of musing: yet my hope is, that I shall easily preuaile with those; Who haue been readie and willing long agone, if they might haue had any plaine direction to teach them how to vse it; to preuaile (I say) with them, to haue it in greater reckoning, for the neere and inward acquaintance which they may haue with God by it, as by little and little they shall be inabled. But the truth is indeede, that it is new and strange to such as haue not been accustomed to it, though people of good hope: in somuch, that when they heare by the word [ B] of God, that such a dutie is required by him at their hands, they are readie (though it tend to their great benefit) to reason against it, as needles, and too hard to be attained vnto, contenting themselues to serue God without it rather, then to imbrace it immediatly, vntill they may see further into the necessitie, benefit, and possibilitie of it. And for the first two, how necessarie and profitable it is, I haue shewed; as also it will further appeare by that which followeth, of the lettes which doe hinder it, and the remedies against them. And then I will shew how possible, yea in time how easie it will be∣come; and then will the benefit and fruite thereof, most chiefly appeare. And concerning the letters how many and great soeuer they be, before I [ C] speake of them, I haue no doubt, notwithstanding them, by Gods assistance to make the way so easie, and plaine to the true Christian to meditation (in this treatise of and about it) that by the same, the difficulties and discourage∣ments which doe most trouble them, shall be remoued, or at least weakned, that howsoeuer some take no profit by it, they shall haue the way shewed them in a few leaues, which they also may learne in a few weekes, to make good benefit of it, which otherwise they may (without helpe) be voyde of for many yeares.

To say somewhat therefore of the impediments first, which hold Gods people strangers from the vse of meditation with profit, they are of two sorts: [ D] For either they are such as hinder them altogether from going about, or entring into it; or else they keepe them from taking any good thereby, al∣though they set apart all other things of purpose, that they may giue them∣selues (for the time) wholy thereto. Of the former sort, there are three: The first is, when a Christian knowing this dutie to be required of him, goeth about it, either in the morning (as I here perswade, if it may be) or at any other conuenient time, but he hath no matter in readines to meditate vpon: he is emptie, barren, and vtterly to seeke about what to bestowe the time, and his cogitations: for although he hath heard many things in sermons, and wanteth many graces, which might driue him the rather to meditation [ E] the better to come by them, and carrieth about many corruptions, and hath receiued many blessings and mercies from God; yet the diuell holdeth him, as it were blinde, forgetfull, and his minde confounded (it being oc∣cupied and taken vp vsually other waies amisse) so that he can finde nothing to muse or consider vpon, whereby he might season his heart.

Which when he seeth, and thereby that he cannot proceede in the dutie which he hath been taught to performe, and desireth also to doe the same:

he is exceedingly discouraged, made heauie hearted, and thereby the more [ F] hardly perswaded to goe about it any more, but vnable to aske the way to redresse the same. For they who are so snared and ouermatched by the di∣uell, can hardly seeke remedy, if any thing be amisse with them, but leaue of altogether from the good, in the which they perceiue themselues to be stopped: which is cleane contrarie to the practise of the children of this world, who are so wise in their kind, that if they be disappointed and broken off, from their purpose one way, they will seeke the accomplishment of their desire many other waies, rather then to be frustrated.

Now against this Let, I haue set downe hereafter in this treatise a way to remedy it: vnto the which I referre the reader; that is to say, certaine [ G] rules to helpe him to meditate, and examples also to set him on worke: yet least euery weake Christian should not be able sufficiently to direct him∣selfe, this I adde further and more particularly, that it shall be expedient for him, principally to propound to himselfe, as he is able these foure things (till he shall be better able) to helpe himselfe, to muse of them. First, of his vnwor∣thines, vilenes, and other his seuerall corruptions, and sinnes. Secondly, of the greatnes of Gods bountie in forgiuing so many, and subduing daily more and more the dominion of sinne and Sathan in him. Thirdly, he is to thinke how he may be guided through that present day, after the rules of his daily direction, especially those that seeme hardest to be followed, both the well [ H] ordering of the heart, and framing his life, so farre as they agree with Gods word. Fourthly, let him meditate on the seuerall parts of the Christian ar∣mour, how God hath appointed to strengthen him thereby, and by the o∣ther helps, which I set downe to be vsed daily, for his better going forward, and how sweete his life shall be by these helps in many respects more, then o∣therwise it can possibly be, and how to watch against all lets which may arise to hinder him from this course.

These or so many of them as he may conueniently, when he goeth about it, if he hath no other thing more necessarie, and in the best manner that he can be directed (through the counsell of any who is able) these (I say) are [ I] an especiall remedie to helpe him, who for want of matter to meditate on, should neglect or omit it; and for varietie, those meditations which I shall set downe, shall helpe him forward also. For there is no true beleeuer (how weake soeuer he be) but he is fit (if he be willing) to follow this di∣rection.

The next impediment of the first sort that hindereth a Christian from meditating, is an vnfit minde vnto spiritual and heauenly duties, as when it being carried after other desires, is slow and vnwilling to be occupied in cogitation or consideration of any holy matters: and therefore letteth passe this meditation, as finding himselfe vtterly vnable to enter into the same. [ K] He that knoweth, it should be performed (it may be) is sometime grieued for the omitting of it: but if the minde be impotent, as hauing lost her for∣mer strength for the time, it is constrained to yeeld to the omitting of it. Now for the redresse of this, I answere, if he who omitteth it thus, through the vntowardnes of his heart, and vnfitnes to good duties, be such an one as hath learned and resolued to serue God euery day, he can the more hardly

[ A] beare this disordrednes of the minde, and therefore he will seeke more spee∣dily to haue it remedied: But if hee hath not yet obtained any such gouern∣ment of himselfe, but doth dutie to God more generally, seldome, and vn∣certainly, it must needes be the more hardly redressed: for it is manifest, that such an one hath giuen his minde more libertie to wander in the world from the Christian course.

The remedie to both, as they can receiue it, is one and the same; although not to both alike easie: yet seeing they are both the Lords, let them bring their minds to these considerations, and say with themselues, I haue receiued a minde to please God, to be teachable and readie to any dutie: I haue opposed [ B] my selfe against mine owne will, and the diuels secret and malitious coun∣sell, though sweet to the flesh: I am not a debter vnto it: how can I then yeeld to this vntowardnes of my heart, and so sinne against my God? Where are the manifold and comfortable priuiledges, which hee hath giuen me, that I might bee faithfull to him? Am I wearie of my peace, and doe I haste after mine owne sorrow? Lord therefore bring backe this ranging heart of mine from the deceitfull dreames, or feares, or doubts that it hath been snared in: and restore it to the libertie which it was wont to inioy, that is, to solace it selfe in thy fauour, and communion with thee, and to count it my greatest happines to commune with thee, when I may. And this gift being decaied, through [ C] mine owne fault, and Sathans crueltie and subtiltie, restore againe vnto me, and forgiue my weake loue towards thee, who haue prouoked thy maiestie, (if thou wouldest bee prouoked) to frowne and looke amiablie on me no more.

Thou Lord chargest me, thus to seeke thy face, euen thy sweete presence, which I haue gone from, and for a time been blinded, as hauing no abilitie to muse of any good things, and haue not seene that I was seduced, till I per∣ceiued that I had lost this sweete libertie: now therefore (O Lord) shew thy louing kindnes in my distresse and weakenes, and restore to me this libertie of my minde, which many of thy children doe finde.

[ D] Thus fall into consideration with thy selfe, and discourage not thy selfe, who hast learned to vse all thy wants to humble thee, and to bring thee nee∣rer to God, rather then to goe further from him: So that I conclude, that the remedie to such a one, as through an vnsetled heart, cannot meditate of any parts of Christianitie and godlines, hauing otherwise knowledge; yea the best remedie is to meditate of his present vnfitnes, loosenes of heart and earthly mindednes, to count it as an heauie burthen, to accuse his heart, and so to bring it to relenting, by considering how farre off it is presently from that mildnes, humblenes, heauenlines, and readines vnto dutie, which haue been in him at some other times. But let no man giue any libertie in any sort [ E] to his euill heart (when it is turned away from cheerefulnes and willingnes in any part of Gods seruice to goe forward therein) for that were to bring him into vtter bondage. And this for redresse of the second let.

The third followeth, and that is want of opportunitie, & leasure, by reason of necessarie busines taking vp the time: vnto the which may bee added this, that there is no conuenient place to some, wherein they may goe apart from company, as the sea-men, or such as must go farre from their dwellings, when

they should vse it, as hauing neither choise of roome, and yet the same taken [ F] vp with children, and stirring vp and downe within, and compassed round with other houses adioyning without, as in small and poore families it is to be seene. To them which alleage that they are hindred by necessarie busi∣nes, I denie not, but such may, and doe fall out sometimes, especially to per∣sons who are occupied about many things: whom I exhort, to weigh (as it behooueth all such to whom this belongeth) that one thing is necessarie: and that the ordinarie workes of their callings are not to put this dutie out of place: for if they doe, it is by the vnskilfulnes, or vntowardnes of them who commit this fault: but the one of them is appointed of God to goe with the other, and both of them to stand together to the vpholding of their inward [ G] peace. And if they say, that their hindrance is not thereby, but by workes more then ordinarie, I further beseech them by the mercifulnes of God, that they seeke not cloakes for their slouth; neither hold themselues backe from so profitable duties, by occasions of no great weight or importance, but ra∣ther for yeelding to the flesh. I call those businesses, occasiōs of great weight, when the omitting of them, although they be but household, or worldly af∣faires; yet may trouble them more at that time, then the omitting of their meditatiō, which may be performed another time, but their businesses can∣not: As it commeth oft to passe, that the neglecting of necessarie worke, through want of discretion, and heede taking, when it should bee done (al∣though [ H] in the meane while, prayer, reading, meditation, or such like be gone about) troubleth the mind (I say) with so deepe griefe, through some great discommoditie sustained, that in long space it is not quiet and at libertie to serue God any way againe. And seeing God requireth to be honoured of vs in al things, euen in these earthly, as well as spirituall, therefore we must not think, it pleaseth him whē any man shall through zeale without knowledge, doe that at one time, which shall quench zeale for want of wise heed taking, for many times after: but if any man will hereby let loose y^e bridle any thing the more to worldlines, let him know, that he hath frō hence no such liberty.

Now to returne, if any through necessarie lets shall be constrained to let [ I] passe this dutie of meditation, hereby let it appeare to haue been necessarie, and without his fault, if hee supplie this dutie after his necessarie labour en∣ded, and take heede that in no wise it be omitted altogether, vnlesse hee can be assured with peace, that God in the omitting of it hath been remembred some other way. And so I say of the hindrance, which commeth by want of conuenient place, that must be done which may most conueniently, seeing there is nothing gained by neglecting that dutie, in the doing whereof stan∣deth our peace and welfare. And thus much of the lets which hinder alto∣gether from meditating about our estate, that wee may be the fitter thereby vnto prayer and good life. [ K]

The other lets are such as hinder vs from the good and profitable vse of it, when we breake through the three former, and these may rightly be called abuses of it: and are two, which in few words I set downe thus. The first is a commonnes or customarines in it, when we through perswasion that it must be continued, doe it houerly and sleightly, and so make a ceremonie of it, not so much looking how our hearts are well affected in and by it, as that we

[ A] may not bee iustly charged for omitting it. Which sinne is easily and soone committed in priuate prayer also, and such like good exercises, when our mindes are not holden with a taking delight in them: and hereof it is, that all the seruing and worshipping of God is with the most, but onely for fashion: of all which it is said by God in the Prophet; In vaine doe they worship me.

The second is when, although wee bee desirous to vse it, and that for our helpe and edifying, yet our heads are so full of trifling and wandring phanta∣sies, or worldly matters, that wee cannot minde those heauenly things, which are so contrarie to them: And from hence ariseth a wearines of it, & an hastning to more libertie, that our hearts may raunge where they list, which is that [ B] which they most of all desire. And although through the very corruption of nature, the best of Gods children doe complaine, that they doe not the good they would, and therefore not this good sometimes (notwithstanding they mislike that it should bee so, and resist it:) yet the especiall cause of this vnsauourie, wearisome, and vntoward taking in hand, or setting vpon so holy and heauenly a part of Gods worship, is another besides this: that is to say, the letting loose of our hearts all the day (as I haue had occasion to say in another place) disordredly, without watching ouer them, and calling them backe from such endlesse rouings; that they may not forget God, but bee held within holie compasse, wheresoeuer we become, or whatsoeuer we goe [ C] about: for there must not be in vs at any time an euill heart.

Euen this (I say) is the cause why we cannot haue our hearts at comman∣dement in meditation and prayer to attend vpon God reuerently, when we would. For when wee haue at our pleasure giuen them scope through the day to fasten their liking where they haue desire, it hath been hard for vs to weane them from it, when we would. And whiles we will be at this point, it will neuer bee better with vs in our meditation: no although God hath ap∣pointed the same to be an especiall helpe to the well framing of our liues, and that our minds be brought into an heauenly estate thereby, if we would frequent it: yea although we appoint some especiall time thereunto, yet shall [ D] we be turned from musing on good things to wandring, and shall hardly fa∣sten on any good matter, hauing yet certaine principall points concerning our estate to set vs on work therein; so many trifling phantasies and dreames shall swimme in our braine to hold out better.

And till these by little and little be dried vp with the flame of heauenly and feruent affections, vnsually possessing our hearts in stead of them, it will neuer be otherwise with vs but worse and worse. And it is a thing to be won∣dred at, that seeing none of our actions any day can be well done when our hearts are not good, and so preserued and kept (which without circumspect care and watch ouer them cannot be) it may be wondred at (I say) that wee [ E] should yet bee secure and negligent about the keeping of them from such daunger to our selues and others, as we know will thereby insue.

Therefore as the Lord by his Prophets hath cried out against the people in sundrie ages, that they perished because they would not vnderstand, nor at all con∣sider their estate, and as there shall be an end of their deceiueable delights, al∣though they cannot be brought to thinke of their end and account: so hee speaketh as plainly, and hath done from time to time of this, that although in

the world we shall haue tribulation, euen we whom God hath chosen out of the [ F] world; yet seeing we are strangers here, we cannot neither may we place our hearts delight and felicitie here, but our chiefest comfort must be to haue daily communion with God, and to haue our conuersation in heauen, with him, (vnto the which, meditation is a singular helpe) and what waightie matters soeuer we be busied about, yet to remember our maker in them all, that he be pleased and trusted in of vs.

And in that many, euen of Gods seruants doe (through their corrupt na∣ture) loath this heauenly Manna (I meane to be oft and daily in musing on the things which concerne their peace) and haue their teeth set on edge with the deceitfull pleasures of worldly men, who know no better: euen [ G] this (I say) though there were no other thing, doth cause, that they inioy not the tenth part of the priuiledges and liberties which God hath proui∣ded for them in this their pilgrimage. Neither can any thing (if it be weigh∣ed) be lesse tolerable in the sight of almightie God, then whereas he hath giuen vs his Scriptures, which tell vs his minde, and therefore teach vs how we may commune with his maiestie, and for our behoofe, hath giuen vs an earnest charge to ponder them in our heart, to haue them in minde, to make them the matter of our cogitation, delight, talke, and practise; yet that Christians of good hope should not be better acquainted with this heauenly course, nor be occupied thus, but by fittes, very seldome and coldly, as if God had been [ H] earnest with vs about a trifle, or as though he had offered vs great iniurie to mooue vs thereunto.

So that although I cannot say, it is no part of their thought, which should season all their thoughts (as I may say of many lying protestants, who doe shunne and flie all consideration of heauenly matters, least they should trouble and disquiet them:) yet it is too manifest that they sauour too slen∣derly of Gods presence and companie; who shunne it, by being strangers to this meditation, whereby they may haue fellowship and companie with him.

Therefore to remedie this trifling out the time when we goe about to [ I] meditate and pray priuately, and to obtaine that we may be fit to performe this dutie, and not bee carried at that time after wandring, wee must re∣mooue that which hindreth vs from it: I meane we must tie vp our loose hearts throughout the daie from their deadly custome of ranging after vaine, fond, and deceiuable thoughts, dreames and delights: we must weigh how little worth this is, to haue our cogitations fastned vpon things transi∣torie, much lesse about those which are filthie, but rather bring them to be taken vp in those which are heauenly. This we are called vnto: and vn∣till we can learne to doe thus, that how weightie soeuer our dealings be, yet we count this the chiefest to keepe peace with God, and euer feare to offend [ K] him: it will be an hard matter to bring ourselues to meditate, and pray with cheerefulnes and fruite.

Now that I haue set downe the necessitie and profit of meditation, when∣soeuer we list to vse it, and the especiall lets thereof, I will now in that which followeth, onely helpe the reader with some rules to guide himselfe the bet∣ter herein, vntill it be more familiar vnto him (and then he shall vse it bet∣ter

[ A] then all rules shall teach him) and I will set downe with the same, some ex∣amples in particular meditations, which shall agree with euery good minde which readeth them: that such as be not yet able to helpe themselues by en∣tring into their owne estate and heart, nor to draw matter from their owne experience to meditate on, may learne by this which I write and such like; and others that can, may yet when they be vnfit by troubles and other occasi∣ons, helpe themselues by these examples which I shall propound to them. Onely there is required teachablenes and diligence to consider of them, and profit by them, and that whatsoeuer be hard to them, they would craue the helpe of such as can resolue them. As concerning the rules, I haue had [ B] occasion in other respects to make mention of some of them, but not so, as the reader may easily gather them as rules. Here therefore I will set them downe together.

The first is, that he, who desireth to haue helpe by meditation, doe weigh how slippery, fickle, bad, and wandring his heart is infinit waies, to his exceeding hurt; and that he must of necessitie appoint some set time, to checke, reclaime, and weane it from the same.

The second, that he watch ouer his heart (hauing been so oft deceiued by it) throughout his whole life, and haue it in suspition, that so it may be more fit to be drawne to such heauenly exercises, and be staied therein, and [ C] attend vnto the same.

This being obserued, let him (if hee bee able) draw matter of medi∣tation and prayer from his owne wants and infirmities; from Gods bene∣fits; from the changes and mortalitie of this life. I haue before set downe, what hee should chiefly meditate vpon: of loue, humilitie, meekenes, peace of conscience, the glorie of Gods kingdome, his loue, and the con∣trarie: but especially of that which for the present time, shall be most auail∣able.

If he cannot thus doe, let him reade before, some part of the hundred and nineteene Psalme: some of the epistles of the Apostles: Christs sermons, or [ D] some part of this direction, or some meditations, which follow, so many as conueniently he may, or any good matter fit for this purpose to season & wel affect his mind: that so he may learne how to performe this duty, and quic∣ken vp him selfe to it oft & from time to time, when he once knoweth how. If he cannot reade, he must desire more helpe of others: and for want of helpe, he must needes looke to goe the more slowly forward, either in the right, and kinde vse of meditation, or in any part of sound godlines, and Christianitie: seeing we cannot be ignorant of this, that the old subtill fowler sets his snares and nettes so thicke in our way, that we haue no shift, but to fall into them, and light vpon them, except with the winges of me∣ditation [ E] and prayer wee mount vp on high aboue them, and flie ouer them.

Now follow the examples or particular meditations, which I thought good to adioyne to that which hath been said of this matter, to teach the ig∣norant; and to helpe euen the stronger Christians, when they be not so fit to helpe themselues; and neuer out of season or vnprofitable to either of both: I set some of them downe more briefly, that they may giue occasion

to the persons when they are fittest for breuitie, to discourse of the matters [ E] contained in them (seeing they be such as shall euer concerne them) and apply them to their owne estate more at large to moue their hearts to prac∣tise them. I set downe some of them more largely and fully, that such as feele themselues more barraine and vnable to call to minde such good things, as they would be glad sometime to thinke on, may with lesse trouble be satisfied, while they shall neede no more but to reade them (so many of them at one time as may be fit to moue their affections) and then to con∣sider of them, and examine themselues by them, whether they be with them, or against them, that the end thereof may be peace to them by their readines alwaies to yeeld to that which they ought. I haue not set downe too few, [ G] least they should soone grow too common; nor too many, least they should be too tedious, seeing the booke it selfe is large, and they serue not onely for meditation, but also to helpe the practise of the whole booke. This I thought good to say about this thing.

But consider and be resolued of this one thing, that thou must nourish and hold fast a loue and liking of this duty: so that when thou art barraine and vnprofitable in thine owne sense and feeling, yet thou mayst then be willing to be well seasoned by it, and restored to thy former grace againe. For if thou beest not so affected, thou shalt finde no sauour in it, as neither in any other good helpe whatsoeuer: seeing to him, that is full, an hony combe is [ H] not sweete. And though I set downe the points that thou shouldest meditate on in sentences not applyed to thee: thou must apply that which is set downe generally to all Christians, to thy selfe, as if it were spoken onely to thee.

As thus for example, if thou wouldest meditate on this point (The Lord is all in all, and who is like vnto him:) thinke after this, or the like manner, in applying it to thy selfe: O Lord, whom haue I in heauen but thee? and whom doe I desire on earth in comparison of thee? For thou art my portion and my ioy, of whom I make my songs euen in the night season: I sigh to be vnburdened, and desire to be dissolued, and be with thee: Oh when shall I come into thy glorious presence? &c. And [ I] so draw all other holy sentences to thy behoofe and vse. If thou wouldest meditate on this point, because of mens wandring and inconstant profes∣sion of the Gospell without fruite; it is both wisedome and our happines to reioyce in our owne going forward, not in other mens: and in prouing our selues, we may reioyce in our selues, not in other, Gal. 6.4. Lift vp thine heart to God, and pray him, that it may be so with thee.

[ 1] No man shall be fit to gouerne himselfe aright before men, if he doe not vsually acquaint himselfe with, and frame himselfe after that Christian course, first before God.

[ 2] No man can rest in his priuate meditations and prayers before God, if a [ K] well ordered life, as a fruite thereof, appeare not before men.

[ 1] When a man looketh so diligently to the seuerall parts of his life and cal∣ling, that he may haue peace thereby, it is well.

[ 2] It is a point of Christian wisdome, to be most circumspect and best armed, where we be weakest.

It is no way tolerable to lie still, if a man be fallen, Ierem. 8.6. but to haue

[ A] recourse to God againe, if we be ouertaken; though with much adoe we ob∣taine it, Exod. 33.8.

Although in a well ordred course, all crosses and incumbrances be not vt∣terly remoued: yet many by it are auoided, and others profitably sustained, Prou. 19.23.

It is some grace to vse prosperitie well, that is, that a man may cheerefullie [ 1] and fruitfully passe his time: but if wee be voide of this vnder the crosse, wee may gather, that the benefits of God make vs merrie, and not our resting in this fauour of God.

It is a good thing to reioyce in our Sabboths, and communion with Gods [ 2] [ B] people: but so, as wee rest not euen in them, but in this, that God is our portion in all estates and places. Psal. 119.57. 2. Cor. 5.16

When many earthly troubles take hold of vs at once, wee must carrie our selues very soberly and gratiously, if wee be not vnsetled from willingnes to dutie by some of them: Frowardnes, impatience and forgetting our selues being so readie, by the smallest occasions, to breake out of vs.

We seldome inioy commoditie, when we doubt of the lawfulnes or con∣ueniencie [ 1] of keeping or comming by it, but the Lord maketh it as sowre and discommodious in the end.

Wee seldome haue in great price any thing below, as house, land, &c. but [ 2] [ C] the Lord crosseth vs some way in it, that we may loue it with measure.

Reioyce not at the first hearing of heauenly things only; but more sound∣ly continue it, when thou knowest them more soundly and better by expe∣rience.

Prepare and look for affliction before it come, least thou be besotted with [ 1] thy peace and prosperitie: and also, that the burden of trouble may be easier when it commeth.

In the middest of tribulation (because that easily oppresseth) thinke of the [ 2] best priuiledges which thou hast, that is, Christ with all that commeth with him. 1. Sam. 30.6. Dauid, and Psal. 77.

[ D] The greater thy troubles are, the greater must thy strength bee, and the [ 3] more godly must thou be.

When thy heart can rest in God, and the pleasures which come thereby, take in hand all thine affaires soberly, that thy ioy be not quenched thereby. It would make one wonder to see, how by such occasions the heart is vn∣setled.

Deadnes of spirit, loggish vnprofitablenes (if not wound) take hold of a [ 1] man, when he doth not faithfully make vp any breaches made in his consci∣ence, by true returning to God.

The Lord is not farre off from vs, nor hard to be intreated, when after any [ 2] [ E] fall or escape wee turne to him in humilitie and repentance. 1. Sam. 7.10. and 12.22.

Of the manifold vexations that fall into our liues, wee may obserue that the most of them doe become annoyances to vs, through our owne fault: that wee either preuent them not when wee may, or beare them not as wee ought, or make not vse of them as we might doe.

The talking of the commodities of this life is so sauourie and sweete to

flesh, that being in it, wee hardly get out of it, no not when better things are [ F] in speech before.

When our callings become a pleasure to vs, to discharge them faithfully for the Lords sake, what outward helpes of blessing soeuer God sendeth vs, they shall make our liues so much the more easie and comfortable: but these without the other are but deceiueable vanities.

[ 1] The place wherein Christ vsed to pray often, and had found much com∣fort, in the same he was taken and betrayed; but yet he continued his godly custome euen till he was led away: so must we looke to haue our best places of prayer and walkes, made traps for vs: for the subtiltie of the world know our haunt, and where to find vs. But let vs perseuere, that if we be taken euen [ G] there, wee may reioyce: as being found well occupied when the Lord shall come.

[ 2] Although for want of proofe, we count all afflictions hard; yet when wee haue experience (Heb. 5.13.14.) and haue bin exercised in bearing them, and see that the feare is more then the thing it selfe; our confidence in God will make them easie, when our cause is good: But yet by degrees, that is, when we can first beare sharpe words and firie contentions of men, after stripes, im∣prisonment, and so death. As Moses, Exod. 3.11. compared with chap. 10.25, 26. and the Apostles, Act. 5.41.

When matters of more importance then our saluation is, fall into our [ H] hands, let vs bee occupied in them with more feruencie, then in that: but if there be no such, why should we more earnestly looke after them? and why should not that be with greatest delight wrought on, and looked after?

How can we say, we loue the Lord, when wee be not euer willing to goe home to him, and in the meane while to be as neere him in all communion, as we may?

Christianitie and practise of godlines is compared to a rich and gainfull trade (Prou. 3.14.) wherein little profit commeth in, except it be well follow∣ed, and diligence vsed in it, and one thing not letted nor slacked for ano∣ther. [ I]

To haue a willing mind to be well occupied, and matter about which we may, and time to bestow therein, and freedome from lets therefrom, is an estate much to bee made of; and yet for the most part, they who haue almost all outward incouragements, cannot tell what to doe with them.

Whereas the very name of death is fearefull, when men heare that they must be readie to suffer for the Gospell (and therefore many are dismaied) we must know that we are the more vnwilling to heare of it, because wee ac∣custome our selues to loue this world, and our life here, too well; which must be lesse set by. And God, by diseases, and the miserable estate of things in this world, and by many other meanes, can make our liues loathsome and death [ K] welcome: which if wee would thinke much of, the hearing of it would be more welcome. But begin in time, least it bee too late, when wee can stay here no longer.

It is needful, besides our set times of prayer in the day, to haue oft recourse to God by watchfulnes and prayer, in all our dealings; least we goe too farre in surfeiting our hearts with them, and (as we can) to looke to God secretly,

[ A] though not so solemnly as at other times, praying him to keepe vs. Neh. 2.4.

Whatsoeuer taste of good things we haue gotten, and how sweete soeuer they seeme; yet it is certaine, that God hath yet much more then wee can thinke of, if they be the matters which wee haue in greatest price: but being set light by, and the meanes neglected which preserue them, they die.

That estate is to be made much of, wherein we are not onely delighted in seruing God by the duties we doe presently; but also as ioyfull to thinke of them which are to come, and the more, the better they be.

It is a singular mercie, that wee take comfort and delight in the things which we hope for, and in the seruice of God; which to the world are most [ B] irkesome and tedious.

The more sure of Gods fauour thou art by faith, the more humble also thou art, and not contrarily, Matth. 15.27.

They are worthie of great punishment, who set light by the plentie of that grace, the crummes whereof Gods hungrie seruants doe set great store by.

What is more liuely to our vnderstanding then the heauenly and spiri∣tuall course of a Christian, in comfort and godlines, throughout the Scrip∣tures; as Rom. 5.4.5? and what is more vnlike it, then the liues of men?

One especiall point of profiting, is, to know our owne vilenes and miserie better daily, that so we may come to know the inestimable bountie of God, [ C] and what wee are beholding to him, for receiuing increase from him in par∣don and other graces.

As excesse of eating and drinking doe bring slouth and sleepe: so surfei∣ting our soules in pleasures, cares, &c. rocketh vs asleepe, and maketh vs vn∣willing and vnfit to see what is amisse. In steed whereof, sobrietie, that is, a ru∣ling of our passions, and watchfulnes are to be our daily companions. 1. Pe∣ter 5.7. Psal. 5.8.

We must not flatter & deceiue our selues with the calling to mind of the forwardnes and care that hath bin in vs in times past, hereby to gather slouth vnto the flesh, which is readie to take the smallest occasions that may be to [ D] fauour it selfe, and to make vs grow cold and slacke in duties: but we are to looke to continue and increase any good and forwardnes (which hath bin) for hereafter: as to delight more in walking with God in a Christian course, and to hold fast our faith and comfort euen in trouble, and not to thinke our state the worse for it. But with our Sauiour to despise the shame of the crosse, al∣though it be euen to the thrusting of vs out of the world: and therfore much more in prosperitie, to be fruitfull in all good workes. Ioh. 15.8.

Seeing it pleaseth the Lord to let vs know, that we haue this pretious and blessed libertie, al the day long to be with him, to inioy his presence by faith, to solace our selues in bold affiance in him, and that for all good things; and [ E] to be free from the feare, terrour and anguish, which hunteth the vngodly: It were pitie that we should, for some deceiueable follie, depriue our selues of such sound happines and peace, as he alloweth vs, euen here, to be parta∣kers of.

When men receiue not the word with meeknes, that it may be ingraffed in them, Iam. 1.21. and doe not so heare, that they may beleeue (Act. 14.1.) but take a taste and a liking, at the most: I denie not, but for some cause, one may hold

out longer then another: but if they goe not forward, ye shall see them fall [ F] vnto nothing: for a momentany and weake desire is not enough to hold vp a godly life, but a delight in it, which faith worketh.

When we are afflicted, and the wicked spared, our state seemeth to them most vile. When we are both in prosperitie, they seeme more happie, thē we. When they and we be both afflicted, they count our state happier then their owne: But especially when they are afflicted, and we spared, Exod. 14.25.

We may not assigne the Lord in what place, state, condition, or in what companie we would liue, but as strangers wait on him, euen as the hand-maide on her mistres, for whatsoeuer he will allow vs. And when great afflictions come, yet not to be discomforted, nor vnquiet, but cheerefull still through [ G] hope, as may be obtained of vs, as we were in prosperitie, least we should de∣clare, that we serue God for our belly and ease: and seeing our God is neuer changed in any sort, we not to change.

We are readie most commonly to be called away by death, before we be fit, or haue learned how to liue.

Looke what care, conscience, zeale thou haddest, when thou first im∣bracedst the Gospell, what reuerent admiration at the excellencie of it, and what loue towards it; the same at least retaine, and be sure thou keepest still afterwards. And howsoeuer thy heart was weaned from the inordinate loue of the world, and vaine delights, which might quench those which are spiri∣tuall: [ H] see that the longer thou liuest in this vale of miserie, thou doest not drinke vp the draffe of it, and fashion thy selfe after the iniquitie of it: nor the more knowledge thou hast, that thou beest not the more secure. For thus it is with many at this day, who therefore doe smart for it.

If a man be a diligent obseruer of his course of life, he shall seldome finde himselfe free from all kindes of offences, but one shall trouble him much, if another be weakned; yea and without much faithfulnes and strength of grace shall preuaile against him. But if there be care, that they weigh not downe the affections in being too much taken vp of them, it is well: for the Christian mans life is a continuall battaile, and when it ceaseth, we are readie [ I] on the left hand, or on the right to fall to euill and danger.

As we are subtill to beguile our selues, so we doe especially in this one thing, that where we either are perceiued easily, when we be out of the way, or be afraide of ill report; there we can frame our selues to sobrietie, and to the keeping of measure in our liues: which is no sure token of peace and safety to our hearts, though for the present time we auoyde offence. But where we are daily conuersant, and therefore shall haue more occasions to runne into some trespasse (especially with our inferiours, before whom we thinke we should not regard how loosely we behaue our selues) there we looke not so carefully to our selues, which should most chiefly be don of vs. [ K]

By this, that we see that grace is giuen to a Christian at his first conuersi∣on, to haue victorie, and to get strength ouer great sinnes, long delighted in; it appeareth how they abuse grace, who haue long been counted the Lords people; when they many yeares after, do yeeld and giue ouer themselues to sodaine and weaker temptations, and are easilier ouercome of them, though they haue lesse force in them.

[ A] Learne to know the preciousest liberties, though there be many lawfull.

It is wonderfull, that a man knowing that he shall not inioy the grace now that he had twentie yeares agone, except he be as carefull to keepe it, as he was then to come by it: yet that men shall be so loath to striue for it by such holy indeuour of hartie prayer, when they waxe weake: and though they bee resolued neuer to offend in the reprochfullest sort; yet that they loue to linger after the same in affection and desire, which neither they can haue without vnutterable woe, neither dare set their mindes to inioy, though they might.

Keepe downe carnall libertie, and thy spirituall libertie shall be great; and [ B] rest on God, and it shall make thee ouercome the hardest things.

No man can liue long and comfortably, as Psalm. 34.12.13. vnlesse he flie from euill and doe good, and that betimes, Eccles. 12.1. and why not? seeing heathen men got learning and friends in their youth, that the way∣wardnes and tediousnes of their old age might be mitigated.

Seeing in age we are awaked by the least voyce of a bird: and yet take no pleasure in the sweetest noyse of the musicall instruments: By the first we learne to be partakers of that rest and Sabboth which belongeth to the peo∣ple of God; from the which, God commaundeth in the Canticles, that we be not awaked. By the other we are to learne, that being washed and well [ C] refreshed with the wine of the holy Ghost, we may sing to God cheerefully, and when we cannot heare others sing we may heare our selues, and be de∣lighted therein.

That we must remember God, walke with him, and serue him by dayes and not by weekes, and months onely: that proueth Psalm. 90.12. Teach me to number my dayes: where he sets himselfe to it by dayes and daily.

The godly may doe that with delight, which is tedious and wearisome to the wicked, that is, to walke with God at large and at libertie, Psalm. 119.45. and take pleasure in good things, whereby they may auoyde many troubles vtterly which would oppresse them: seeing the greatest sins bring the grea∣test [ D] sorrowes: and such afflictions as God shall send may bee easilier borne of them, when the other shall rage and turmoyle themselues, Lam. 3.39.

Such varietie of good things is in Gods word, that we may haue by the meditation thereof, good prouision to keepe our liues from shamefull euils: and though by Sathan we should be turned away; yet by our knowledge and experience we may returne (who else can?) and when we cannot doe good, yet we may keepe from euill.

While we haue peace in the land, we are at variance in our townes and houses: and when we haue all, we are oft times not at peace with God.

Husbandmen long for their fruites; but we doe not so, for that which we [ E] pray for: whereas we should waite for that which we pray and hope for, and so we should be ioyfull when we obtaine it. For if we bee beloued of God, then we may looke for any good.

If we can reioyce at the conuersion of a sinner, then are we Christs friends; and therefore deare vnto him, Luk. 15.6.

If all stolne libertie cost men as deare, as rouing fancies doe some, they would make small haste after them, Psalm. 51.4.11.

Few doe make due reckoning of the benefits which they presently enioy, [ F] but are euer discontentedly gaping after new: but when they be taken from them, then they see what they once had, Lam. 1.7.

Neuer better liking in health and bodily welfare, then when we are most heauenly minded.

In this time of hardnes of heart which is in the greatest number, and this spirit of slumbring, this is to be most lamented: that there are few to lay it to heart, and morne for it; but senseles, or taking part with them.

Seeing the most finde no sauour in prayer, and yet the Scripture charg∣eth vs neuer to be wearie of it, know that there is precious fruit of it: and that is, when we praying in faith and repentance are answered from God; [ G] that we are heard either in assuring vs of benefit, or helping vs against sinne: both which when after prayer we beleeue more strongly, we are well satis∣fied, and comforted, Ioh. 16.24.40. pray often.

Many professors doe not onely drowne themselues in the world, but also when they come in company, they poyson others, with casting the smoke of their naughtie hearts vpon others: so farre off are they from checking themselues, for any of their sinnes.

There is no iust cause of doubting of Gods fauour, by our outward af∣flictions, or our inward infirmities (both which yet doe often cause vs to doubt) but by sinne, which we willingly commit, and lie in: and it is iust [ H] with God, to haue it so, as in Peter Luk. 22.62.

When we are well humbled, God will cease to afflict, Matth. 11.29. Let the desire of them, who thinke they haue it aright, be sound, that it may be∣gin well: secondly, feruent, that it may grow: and constant, that it may con∣tinue; then it shall seeke for reconciliation with God: which in a touched and humbled heart is a signe of faith; and will after growe to greater strength, for the hungrie desire after grace is a sanctified affection; yet hath the wicked no whit to thinke his state good, fleshed for all this: for they haue onely flitting desires to doe good which come to nothing; but the other hath reformation of life with it. [ I]

Let outward afflictions the greater they be, as losses, disgrace, diminish the infirmities which are inward of the minde (as impatience, and rebelli∣ousnes of heart) not increase them.

Before sinne be committed we extenuate it as Esau; after it is committed, we contrarily aggrauate it, as Iudas. For the diuell comes first as a tempter; after, as an accuser.

We shall neuer want somewhat to exercise vs, sinne, or trouble: neither were it profitable for vs, to the end we may be euer in combate.

Though we doe a good thing, yet if it be not in knowledge, it is sinne, Ioh. 13.17. [ K]

No good thing abideth long with vs in his strength, and beautie, with∣out new quickning: yea quailing and deadnes sometime groweth vpon vs, what meanes soeuer we vse.

We cannot rest in any estate, how prosperous soeuer, except we see the Lord goe with vs to guide vs.

We should not suffer our selues to be carried from the best things, what∣soeuer

[ A] weightie dealings or matters be in hand: and hauing been imployed in Gods businesse, in liuing fruitfully and cheerefully among men, we should be loath now to faint and chaunge our course.

When wee feele any wearines in a godly course, by what occasion soeuer it be, the diuell hath met with vs. Complaine therefore and relent wee, for our vnkindnes, and wandring from God, and he will be found, and returne right soone. Hos. 4.3. Cant. 3.3.

It is well prooued, that faith and godlines are the vpholders of our ioy and peace, Rom. 5.1.6. and 2. Cor. 1.12. and that they make an hard estate easie; and a prosperous, fruitfull. 2. Cor. 6.10. Act. 9.31.

[ B] Among many reasons to moue vs to goe vnder afflictions meekly, these are two. Thinke that God will exercise and frame vs: for hard times (Lam. 3.27.) and perhaps an end of our daies, is at hand. Matth. 24.39.

God is not only the same to vs in afflictions, that he hath been, but will be felt more sweete, when the world becommeth more bitter.

That seeking of ease, profit or pleasure, ought to be restrained, which hol∣deth from seeking the common good of others.

We may obserue, that when our Christian state is at the best, it is no bet∣ter then it had neede to be: but when wee consider how many waies wee might decline, we may thanke God it is no worse.

[ C] Hardly is a good Christian brought to giue ouer many vaine liberties, some hee will, but not others: but after his excursions from God, hee hath much adoe to returne into a good course againe. This causeth much vn∣cheerefulnes in the life: and till we cleaue to him with delight to serue him, it will neuer be otherwise.

A great difference there is, betwixt the continuall obseruing and viewing of our life from day to day, and the doing of it by fits now and then: in the one we are safe, cheerefull, and fruitfull: in the other, rash, offensiue, and af∣ter vnquiet for it, walking in feare and with little comfort.

If thou wilt finde Christ sweete, thou must euer finde sinne sowre.

[ D] If thou wouldest forgoe thy riches willingly, and readily; vse and enioy them soberly and moderatly: set little by them, and lose little.

It is to be feared, that many professing the Gospell with some liking, doe onely generally aime at godlines, and therefore they haue many vnsetlings and rangings out: but they doe not particularly looke to themselues; there∣fore they gather not experience, nor finde any great fruit of it.

Feare euer to offend God, and thou needest feare no other perill: as ill ti∣dings, Psal. 112.7. Exod. 20.20. for he keepeth thee, Psal. 32.7. and 91.11.

It is strange, that we hauing no good part in our life, but through the well [ E] framing of our hearts; yet that wee should thinke it much to keepe them in compasse, Prou. 4.23.

They who can neglect, and set meanely by a little vaine glorie and credit with men, may gaine and enioy much peace with God.

A man by Gods spirit shall doe a thing well, which another without it shall doe very ill: Iosh. 6.4. compared with 1. Sam. 4.4.

Looke not to tie God to thee in thy neede, who regardest not him in thy ease. 1. Sam. 4.5.

They are rare men, who are not led by their passions into extremities, see∣ing [ F] they are rare, who so looke to themselues, that they may keepe from ex∣tremities, 1. Sam. 4.5.6.

Many at their death hold that they ought to be godly: but is it not good at one time, which is at another?

He is a rare person, who is in fauour with God, when he afflicteth, Psal. 2. vers. 12. and he oft afflicteth; because wee should beleeue that he will deli∣uer vs.

It is follie, yea madnes, to be heauie to death for any earthly thing, when yet a man desires nothing more then life.

All our life ought to be a prouiding for a good end: and a keeping away [ G] of woe by sinne, which few will doe (for they will not lose an inch of their libertie) and yet but for this what were the life of Gods people?

When the Scripture telleth vs of the happinesse of the Church, as Psalm. 89.11. and 87.3. we may thinke we come short very much, when we esteeme not our estate better then the best of the world.

If wee would euer through the day be at peace with God, and know wee are pardoned, wee must be euer readie to remoue our sinnes, which raise a controuersie betwixt vs.

We would willingly please our selues in some vnlawfull liberties, when we haue pleased God in some duties. But a wise man will keepe well, while [ H] he is well, and not trouble himselfe with an ill conscience, when God doth not trouble him with hard afflictions, seeing it is written (Hebr. 3.12. and 1. Cor. 10.31.) whether we eate, we see many fall fearefully and offend, but few returne againe: therefore it is to be feared, that many perish, or at least are in great daunger.

The more grace we perceiue in any man and constancie, and the more he is like to God, the better we ought to loue him, as Christ did Iohn, and con∣trariwise, Ioh. 13.23. Psal. 15.4.

This is a worthie thing: when in feare of, or by great afflictions, our in∣nocencie and repentance is so sound, that wee haue bold confidence to [ I] claime Gods promise of helpe in the time of neede, and are vpholden by it from the strength of feare, till wee see an issue, as Israel did in feare: reade 1. Sam. 7.8.10.11.

Where there is wilfulnes in sinning, there is great difficultie in relenting: as also no power nor boldnes in beleeuing.

As for such as count it more then needeth to seeke and to make chiefe reckoning of godlines, let them learne what these Scriptures meane: are they not for vse? Psalm. 87.3. and 84.11.12. One day in thy house (O God) is better then a thousand elsewhere: And Psalm. 4.8. Trie out therefore the truth of them. [ K]

When we become to the highest degree of seruing God with much tra∣uaile, yet wee abide hardly and a short time therein: at least much vnprofi∣tablenes and barrennes will meete with vs againe after, euen by meanes of our corrupt hearts: which being so, we neede not thinke that we be too for∣ward, when we be at the best.

Many beginning well in godlines, haue fainted and quailed, or been iust∣ly

[ A] reproched before their end, that others may the more feare their owne weaknes.

When pettie troubles arise in families and other waies, we should stay our selues thus: These are small, in comparison: and I must looke for greater. Heb. 13.5. and 12.4.

The carefull obseruation of our hearts and waies, is an especiall meane to keep vs from euill, and to see our infirmities better, that we may bow to God and obtaine pardon of them.

Where new knowledge is not sought, there is the lesse sauour in, and vse of the old: and when men make not good vse of the old, the seeking of new [ B] is but noueltie.

Seeing the conscience is so tender, and so soone pricked, a man would meruaile how they do, who make many breaches therein, and solder them vp slenderly and easily.

Men hauing experience of Sathans malice and continuall dogging them to euill, it should teach them to trust better to their armour, and lesse to them∣selues.

Dispose thy outward affaires with wisedome, and so as thou spend not ouermuch time about the same, when thou maist doe it in a little: whether it bee in companie by talking thereof (for commonly when wee enter talke [ C] thereof once, wee cannot tell when to make an end:) or whether it be alone by our selues in consulting; for thoughts of the world doe tickle vs: and that may be determined in a few sentences, and in a part of an houre, which may hold vs worke the most part of a day, yea many.

If any of Gods children will waxe bold against the Lord and break forth to seeke libertie amisse, he shall surely smart for it. Psal. 89.31. If mine owne children breake my lawes and keepe not my commandements, I will punish their sinnes with the rodde, and their offences with the scourge. And if they sinne openly against their conscience, they shall one time or other, and one way or other, come to smart for it openly: As Iosiah, 2. Chron. 35.22, 23.

[ D] God afflicteth sometime to correct pride, least wee should be lifted vp a∣boue measure, 2. Cor. 12.7. and sometime to instruct vs and make vs wise in our course, and constant as we were not before, Psal. 119. and so to bee wiser and afraid to offend. Psal. 119.

Men haue neuer too much wealth, but the more is euer welcome: Why should not wee doe the like in spirituall things, euen whosoeuer hath most (1. Cor. 14.1.) and greatest part therein? For a while, we finde sweete sauour in an holie estate oft times: but the strength of feruent desire is soone cooled many waies, namely by feare of outward troubles, and losses, &c. for if that take hold once, it eateth deeply.

[ E] It is too cleere, that many professors doe but aime at a godly life, and ther∣fore they are soone vnsetled when they be at the best: and gather not expe∣rience for the time to come to be directed.

Where we suspect that conceits grow, if wee goe not about to pull them vp, they will be too deeply fastened in a short time.

Though a man pray and meditate and keepe a better course in his life then some doe; yet if he doe it but sleightly, that the flesh preuaileth much

in hindring the well performing of it, all will soone come to naught, it [ F] may be perceiued by the sway it beareth in other parts of life; and then let it be speedily amended.

It is good so to taske our selues with duties, one or other at all times and in all places, that so doing we may cut off occasions of much sinne.

Let no sin be sleightly passed ouer or committed: For when it commeth to remembrance in trouble, it will be an heauie burthen, and pinch vs to the heart.

Seeing in age our company will be tedious, and we shall be left alone without company, let vs learne in our youth, to ioyne the Lord to our com∣panie; and to haue him our familiar: that we may be neuer lesse solitarie, [ G] then when we are alone.

He that can sinne freely, and giue it no vent out againe, by repentance, though he will not see, nor remoue it; yet seeing he knoweth he must, Lam. 3.40. he shall not thriue nor prosper in Gods familie, nor taste of his dainties by faith.

Sundry necessarie obseruations for a Christian, fit also to meditate vpon.

1. THat we keepe a narrow a watch ouer our hearts, words, and deeds [ H] continually.

2. That with all care the b time be redeemed, which hath bin idly, care∣lesly, and vnprofitably spent.

3. That once in the day at the least priuate c prayer and meditation bee vsed.

4. That care be had d to doe, and receiue good in companie.

5. That our familie be with diligence and regard e instructed, f watched ouer and gouerned.

6. That no more time or care be bestowed in g matters of the world, then must needes. [ I]

7. That we stirre vp our selues to h liberalitie to Gods Saints.

8. That we giue not the least bridle to wandring i lusts and affections.

9. That we prepare our selues to k beare the crosse, by what meanes it shal please God to exercise vs.

10. That we bestow sometime not onely in l mourning for our owne sinnes, but also for the sinnes of the time and age wherein we liue.

11. That we m looke daily for the comming of our Lord Iesus Christ, for our full deliuerance out of this life.

12. That we vse (as we shall haue opportunitie, at least as we shall haue ne∣cessitie) to n acquaint our selues with some godly and faithfull person, with [ K] whom we may conferre of our Christian estate, and open our doubts, to the quickning vp of Gods graces in vs.

13. That we o obserue the departure of men our of this life, their morta∣litie, the vanitie and alteration of things below, the more to contemne the world, and to continue our longing after the life to come. And that we me∣ditate and muse often of our owne death, and going out of this life, how we

[ A] must lie in the graue, all our glory put off; which will serue to beate downe the pride of life that is in vs.

14. That we p reade somewhat daily of the holy Scriptures, for the fur∣ther increase of our knowledge, if it may be.

15. That we q enter into couenant with the Lord to striue against all sinne, and especially against the speciall sinnes and corruptions of our hearts and liues, wherein we haue most dishonoured the Lord, and haue raised vp most guiltines to our owne consciences, and that we carefully see our couenant be kept and continued.

16. That we r marke how sinne dieth and is weakned in vs, and that we [ B] turne not to our olde sinnes againe, but wisely s auoyde all occasions to sinne.

17. That we t fall not from our first loue, but continue still our affections to the liking of Gods word, and all the holy exercises of religion u diligently hearing it, and w faithfully practising the same in our liues and conuersati∣ons: that we x prepare our selues before we come, and meditate and confer of that we heare, either by our selues, or with other: and so marke our daily profiting in religion.

18. That we be often occupied in y meditating on Gods benefits and workes, and sound forth his praises for the same.

[ C] 19. That we z exercise our faith by taking comfort and delight in the great benefit of our redemption by Christ, and the fruition of Gods pre∣sence, in his glorious and blessed kingdome.

20. Lastly, that we make not these holy practises of repentance common in time, nor vse them for course.

And these I haue set downe to helpe thee to meditate. And who sees not now, by that which hath been said, that a good heart may be able to medi∣tate? That as the exercise itselfe is both very needefull for all Christians, and many wayes gainefull, so none may haue iust cause to complaine, that they cannot tell how to make vse of it. But let vs remember, that besides the [ D] benefit and gaine of it, it is one of the priuate helps that God in his wise and mercifull prouidence ordained for his deere children to make their life sweete and comfortable here, which otherwise would bee yrksome and painefull, euen to them who are best able to passe it well. And therefore to neglect it, shall not onely bee grosse vnthankfulnes: but a charging of the Lord with a worke meerely needeles. Let vs also, for the better heartning of ourselues hereunto consider the vncertaintie and shortnes of our life, and the warnings which God hath giuen vs of our mortalitie, not onely by the doctrine of his word and common experience, but more especially, within these few yeares, by taking from vs so many worthie instruments of his glo∣rie, [ E] as I must needes say, if it be well weighed, will worke in vs a lesse desire to liue, seeing they liue not with vs. And this, among all the rest of the vexa∣tions and molestations of this life, should whet and sharpen vs to medita∣tion, that we might the more shake off the burthen and weight of the inor∣dinat desire of liuing here, as boults from our heeles.

But as it is too true, that the righteous perisheth, and no man almost conside∣reth it, that they are taken away from the euils which shall meete with such as remaine

behinde: so, who is meete to heare our Sauiours words, weepe for your selues, [ F] and for your children? and therefore to muse and thinke deepely of it, that he may doe it. So that meditation should be one with vs, whatsoeuer should be the other: That it might not be verified in vs, which was complained of by the Prophet Ieremie: I stoode and hearkned when God reproued the peoples se∣curitie, to see, if any would returne; but there was none that said, what haue I done? As if he should say, there was none, that pondred in his heart, how God was offended. Paul willed Timothy to meditate and throughly exercise and season his minde with the doctrine which he deliuered to the people, euen to be taken vp of it, that both he himself might be throughly seasoned with the doctrine for euery part of his life; & that he might feede his hearers the more plentifully. [ G]

But alas, how sleightly is the Apostles admonition regarded of a number euen in the ministerie? who, though some of them reade much, and teach good things in their sermons, when they doe preach: yet haue they small vse of their knowledge; neither deliuer any thing by their owne meditati∣on, more then they finde in their commentaries; whereas, if they did, they should draw aboundant matter out of their priuate readings. Besides that, many receiue whatsoeuer they finde in their bookes, seeing they meditate not vpon it: and so, as they can the lesse speake priuately of the same things (which they deliuer publikely) to the edifying and consolation of him, who demaundeth a question of them, seeing they speake onely out of the booke: [ H] euen so, they are the meanlier and more weakely furnished with the doc∣trine, which they teach, to make their liues fruitefull, because they doe not weigh the vse, benefit, and necessitie of the doctrine in their hearts: and this, beside other great inconueniences, causeth some to fill their sermons with authorities of men, to proue the truth of God: which is all one, as to set vp a candle to giue light at noone tide, and to prop and hold vp a great and weightie building with a weake and slender pillar. So that this is iustly to bee complained of in the minister or people, if they bee not acquainted with this meditation.

As for the obiection of the one or the other, that they haue the world to [ I] looke after, and to care for (for this is the probablest defence that they haue, for the omitting and neglecting of it) they should know it to be their sinne, that they will thus set God against himselfe, as though he should commaund them to doe that, which hindreth them from an other dutie commaunded. Nay rather, they should thinke, that following of the world to be too much, which is not moderated and ordred by the due considering, how far, and in what manner they should deale in the world: that is, not to be hindred from holines by it. If they be rich, they haue the lesse cause to be holden from it, by worldly care. If they be poore, they haue the more neede of it, to mo∣derate their care, that it exceede not, nor carry them to vnbeliefe. For it must [ K] be remembred, that I speake of such, as say, they esteeme most preciously of the greatest riches, which is godlines. And what example so euer they haue of the contrarie in the multitude of worldlings, among whom they liue; yet they must know, though others will not, that they are not set here in their places, and callings, to doe as loose and retchles seruants, when they goe to market: who when they should buy prouision for their maisters

[ A] familie, neglect that which they should chiefly intend, and fall to drinking, play, and other ill rule with their companions.

Neither should they be like bad husbands, who reckon what they haue comming in, but not what must goe out of their hands, who are not like to vphold their occupying long. But they must be like the wise builder, who loo∣keth whether he be able to make an end, when he hath begun: So should they euery while, be looking and wisely considering, whether they take the course to fi∣nish the building of their christian life, euen to the full perfecting of it, which is another manner building, then any made with hands. And he that will meditate on this seriously, and such other good things as further this, he shall [ B] not neede to feare the fall of his building, but that it shal stand in al weathers, till he inherit a building made without hands, which is immortall. And he that lo∣ueth to smell on the sweete sauours, more fragrant then Aarons oyntment, which in his Soliloquies with God and in his meditations he receiueth of him, euen the sweete odors and graces of the spirit; he shall smell of Gods presence in his talke, companie, and dealings: which wil testifie, that he came from God. And especially on the Sabboth, when the whole day is appoin∣ted of God to it, and the like spirituall seruices (the word preached giuing so gratious occasions:) that man shall be able to say, that meditation is a won∣derfull helpe to faith and a godly life.

[ C]

CHAP. 7. Of the third priuate helpe, which is the armour of a Christian: and of the first three points of it.

THe third priuate helpe is the armour, which was next men∣tioned among the rest. This being not so cleerely vnder∣stood, nor the vse of it so well seene into, requireth a more full handling, then I purpose to vse in the most of the rest. [ D] And this armour God in his mercie hath appointed to furnish the Christian souldier withall in his warfare, a∣gainst all his spirituall enemies, that by the helpe thereof, and the other meanes in this treatise mentioned, he may be able to be directed aright from time to time, and keepe a good course in his life, and beate backe the strong and subtill assaults of the diuell, that he be not led by, nor ouercome of them, nor of the manifold bad passions and euill desires of his own heart, which o∣therwise will draw him continually after them. But before I proceed any further, I will set downe the points, worthie to be learned and practised in and about this armour, that the reader may see better how to make right vse [ E] of it.

First therefore I will shew what this armour is, and the chiefe parts of it. Secondly, that a Christian life cannot stand without it, nor be practised of a∣ny, except he be armed, as God hath taught and appointed him to be. Third∣ly, how it is gotten and come by, and how wee should put it on. Fourthly, how we may, by the helpe of it, practise godlines from time to time, and be able to stand fast in our Christian course, and resist in the time of daunger. By

all which, God will make vs able to liue christianly, which is to haue our con∣uersation [ F] in heauen with our God, as he requireth.

The whole complete armour therefore, is the spirituall furniture of the gifts and graces of the holie Ghost, by which, God doth deliuer his from all ad∣uersarie power, and bring them to the obedience of his will. I speake not here of those who are to bee called, but who are effectuallie called alreadie: and they by the helpe of this armour, doe not onely cast downe strong holds of temptation, and ouerthrow imaginations, and euery high thing which exalteth it self (in the opinion of him that is tempted) against the knowledg of God: but also bring into subiection euery euill thought in them, to the obedience of Christ. And this armour is that which is set downe to the Ephesians, the parts whereof [ G] are these: Truth or sinceritie; righteousnes; the shooes of peace, or preparation to beare the crosse; faith, the helmet of saluation: which in another place he calleth, hope, and the word of God. This is the full furniture of a Christian, by the which the Lord hath taught him to fight against the diuell, and his instruments, and thereby to preuaile, in and through their captaine and head Christ Iesus.

And although there are other points of armour set downe in other places of the Scripture, yet are they but parcels of this, or the same in other words expressed. Neither shall there neede any other: for he who is attired and ar∣med with this, shall not in any point be vnprouided, or to seeke of strength in the time of neede. But yet doth not euery man see by and by how these [ H] may be accounted armour, therefore will I describe them seuerally.

Sinceritie or vprightnes is that weapon of the spirituall warfare, and that fruit of the spirit which should accompanie the whole conuersation (not some few actions of a Christian) by the which hee is simple and without fraud and hypocrisie bearing sway in him, both towards God and his neigh∣bour: and it may the more cleerely be discerned by considering the person in whom it is found, namely an vpright man, whom (in the description of Nathaniel) our Sauiour Christ calleth a true Israelite in whom there is no guile: which vertue although it be a part of the Christian armour, yet that it is rare, not onely the best doe see, but euen the bad sort doe complaine: according [ I] to the words of Salomon: Many men will boast, euery one of his owne goodnes, but who can finde a faithfull man? that is to say, who will prooue himselfe to bee such an one indeede, as hee will seeme to be, by word and shew? For to say the truth, men are so infected with hollownes and glozing, and through cu∣stome and continuance therein so confirmed in it, that vntill God changeth the heart, Ieremies words are true of this one, as of other euils, It is as possible for him who is accustomed to euill, to returne and doe good, as for the blacke Moore to change his skinne, or the Leopard her spots.

And this veritie consisteth as well in holding and keeping the truth, I meane the sound knowledge of the word of God in our iudgement, as the [ K] practise of it in a good conscience. Which I say, because there are some, who professe great friendship to the Gospell, who yet maintaine strange opini∣ons not according to the truth of it: as that the law ought not to be preached in any wise: and that there should no differences of men be made; when yet the Scripture putteth difference betwixt good and bad, both in their life and in rewards, Psalm. 1. The holding of such opinions therefore, standeth not

[ A] with sinceritie: which freely admitteth all opinions to bee measured and censured by the word.

Now therefore if this be sinceritie and vprightnes to be free, not onely from double heartednes and halting, but also, to be readie to yeeld a francke assent and practise to the truth; and also if this vertue bee one part of the Christian armour: he who is voyde of this, must needes lie open to great danger, both by error in opinion and by corruption in life: for he wanteth that which should defend him. And contrarily, he who seeketh to please God vnfainedly, his conscience bearing him record, that he hath some true measure of this sinceritie, and still laboureth after it, that is, to be simple and [ B] plaine (though politike) in his words, actions and meaning, he hath this part of the armour: the vse whereof how great and gainefull it is, shall ap∣peare hereafter. And such a thing is veritie or sinceritie. But let this be ad∣ded, that if any will purpose this in some things, yet not resolue to shew it in all, euen this is the man, who is farre from sinceritie.

Righteousnes is that part of the armour, and such a gift of the spirit where∣by our hearts are bent to all manner of goodnes, and righteous dealing, ap∣proouing of it as most excellent, desiring feruently and delighting in it; and that because it is good: and disliking and hating all naughtines and euill. And he who looketh to be preserued in manifold temptations to [ C] sinne, and to keepe in obedience to all kind of duties both towards God and men, whiles he liueth, had neede to haue no lesse, then this firmenes and constancie of a righteous heart, and to be so throughly perswaded of the beautie and price of this one part of Christianitie, namely, innocent and righteous dealing, that though infinit occasions shall arise to diminish the credit of it; yet he may cloath himselfe with it, as with a garment, and weare it as an ornament, that such an one he may shew himselfe to be in his actions, that he may cause others to be in loue with it also. Which vertue so shined in Ioseph, that sundrie times, when he might haue wrought euill without feare of reuenge to his brethren, who had giuen him strong occasion, he [ D] would not: nay, when he might haue been preferred, by hearkning to his whorish mistresse, he refused it with detestation (though thereby he pro∣cured to himselfe no small danger) saying, how can I doe this great wickednes and so sinne against God? Genes. 39.9.

He that seeth into this vertue, and liketh it so, that he will be wary that he commit no vnrighteous thing against God nor man, as farre as his know∣ledge guideth him, but setleth himselfe to doe that, which is pleasing both in the sight of God, and before men: he hath this part of armour, and is fenced with the brestplate of righteousnes. Such shall say with Iob, If mine aduersarie write a booke against me, I will put it behind my backe (reade it, who will) and [ E] glorie in mine accusations. The beautie of this grace and vertue is such, as may appeare in the examples of those who were found innocent when they were charged and accused, as in Dauid towards Saul, 1. Sam. 24.17. that if it could be seene with eye, it would exceedingly prouoke men to be in loue with it. And let all marke how fitly these two sinceritie and righteousnes, or innocencie doe goe together.

To be prepared with the shooes of peace by the Gospell, is this, that we

hauing receiued forgiuenes of our sinnes, and assurance of saluation through [ F] faith by the Gospell, and thereby found most sweete peace to our consci∣ence, we are now by this Gospell, as they who are readie to take a long iour∣ney, shodde and prepared to be readie to deny our selues, and to take vp our crosse, and follow Christ, throughout this our pilgrimage. This part of armour did our mercifull father see meete for vs, his weake children, see∣ing we are so dismayed at the beholding, or hearing of troubles to be at hand, although before they come, we were cheerefull. He would therefore that we should not faint, nor be discouraged, no not euen by them: but lift vp our heads, and be of good comfort, seeing they are but for a short time, & our peace is continuall: besides that, for the exceeding greatnes of it, it passeth all [ G] vnderstanding: and therefore it is able to keepe our hearts comforted, euen in our tribulations, through hope at least. Which our Sauiour foretold, that the faithfull should haue, but he armed them most gratiously against them.

Neither is there indeede any other thing, that is able to stay vs from dead∣lie vnquietnes and bitter anguish at such times. For seeing we are going to God, and that must be through most dangerous rankes of cruell enemies, as through a wildernes of robbers, this is our incouragement to goe on man∣fully, in that we know by the doctrine of the Gospell, that we take our iour∣ney to God who is at peace with vs. He therefore, who hath this peace by the Gospell, is armed with this part of Christian armour, called the shooes [ H] of preparation, as the souldier with his brassie bootes, against all such hard and sharpe afflictions, and troubles; which as pikes in the way, would other∣wise so wound him, that he should not be able to stand in the battaile; he is armed (I say) because he thus thinketh with himselfe, if God be with me, who can be against me? the Lord is my saluation and light, whom then should I feare? the Lord is the strength of my life, of whom then shall I be afraid?

To haue this shield of faith, is to build our perswasion on Gods faithfull promises, that Christ Iesus is ours: and that God hath giuen him to vs, to ob∣taine forgiuenes of our sinnes and saluation by him; yea and all other good things also, meete for this present life: As the Apostle saith; He that hath gi∣uen [ I] vs his Christ, how can he, but with him giue vs all things also? So that he which hath embraced these pretious promises and resteth vpon them, as certaine and not doubtfull, no more to be remoued, and vnsetled, as (if it be well weighed) there is no cause he should: he hath this part of the armour, and therefore shall not be ouercome by those fearefull temptations of Sathan to strong distrustfulnes, which as firie darts be deadly to all which are not thus armed with a true and sound faith: and such an one may be rightly said, to put on the Lord Iesus, which cannot be done but by faith.

This hope is a ioyfull longing, and stedfast desire, Luk. 2.30. (as we may see in old father Simeon) and looking for the performing, and accomplishing [ K] of all those mercies temporall and eternall, which God hath promised, and we by faith are assured of. For this the Lord would haue vs to know, that he hath made no one promise to vs, but he meaneth to fulfill it, that we may see it, and glorifie him, for such louing kindnes of his towards vs: and there∣fore would haue vs also in reuerence to hope perfectly, that is, confidently and constantly to the end, as the Apostle speaketh, for such gratious gifts, as he

[ A] hath bequeathed vnto vs. The which holy boldnes, whiles we are propped vp withall, our hearts are so well satisfied and contented, that we passe our dayes cheerefully, and walke in our callings ioyfully, seruing God therein: we like our portion marueilous well, and we inioy our prosperitie with much thankfulnes.

And all this we doe, because we haue hope from God of all good things which shall be meete for vs; yea and all this we doe, not after the flesh, or be∣cause we haue whatsoeuer heart can wish, or eye lust after (for our God in∣denteth not with vs after any such manner) but because we haue some mea∣sure of godlines with contentation, and haue learned to be perswaded, that to [ B] be best for vs, which he bringeth to passe; and so to hope still, that all things shall fall out to vs for the best, because he hath so promised. And if it were not for this sweete hope, our liues should be most wearisome, except we should suffer them to be meerely diuelish. And without this of the armour of hope, all other hope is vaine and deceitfull, and as the rush without mire and moy∣sture which withereth: and as the spiders webbe which is sodainly swept downe.

Lastly, the armour of the word, which is called the sword of the spirit, is to be well instructed in the sound and liuing knowledge of the Scriptures, and to digest the same, and season our vnderstanding with it, in such wise, [ C] that we may know the will of God, and haue the same in remembrance, in the things which most concerne vs (as we can) that thereby we may at all times, and in all cases be readily led by it. That this may be a light to our feete, and a lanterne to our steppes, as the Prophet teacheth: that so neither heresie in o∣pinion, nor errour in our life which shall be daungerous, may carry vs away from our stedfastnes in our Christian course: no nor so much as deceiue vs secret∣ly, but we may be able to draw forth this sworde of the spirit, and to say, it is written▪ that so no such thing may be done of vs.

Such knowledge therefore of good and euill, cannot be wanting in vs, nor the daily increasing of it be neglected, but fore and perilous wounds [ D] will by the aduersarie pearce our soules: so farre is it off, that the most expe∣rienced and skilfull Christian should thinke, he knoweth enough. Yet least any should deceiue himselfe about this, thinking that he hath knowledg, this (I say) that if he be not counselled and guided by that he vnderstandeth, He knoweth nothing, as he ought to know. For the feare of offending God is the beginning of wisedome, and he that keepeth (that is) faithfully indeuoureth to keepe the com∣maundements of God, is most wise. And so speaketh our Sauiour to his Apostles: If ye know these things, happie are ye, if ye doe them. This knowledge therefore, and the experience that we learne by it, how we haue prospered, by liuing after it; is that part of Christian armour, which is called the sword of the [ E] spirit: and who doth not see, what a singular and necessarie helpe it is, to the practising of a godly life? for as a blind man is without a guide; so is a man without it.

And thus I haue giuen the reader a taste of the armour of a Christian, what it is: who by due consideration of the power and vse of euery part of it, may easily see, that he who is furnished with the same, may be able to doe won∣derfull things, in respect of him, which goeth to worke by his owne aduice

and power, or (which is all one) by mixing it with the word of God. And [ F] yet so doe the most, who professe the Gospell: they will not altogether ex∣clude the commaundements of God, so that they refuse altogether to be go∣uerned by them: yet for all that, they will not binde themselues to be ruled by them, in one thing as in another: and therefore doth their life, and talke iarre and iangle, in respect of the knowledge of dutie which they haue, and is euen harsh and vnsauourie to good and bad, and to themselues also, if they would but search and looke into their waies seriously and carefully at any time. And this briefly bee said of the first point concerning the Christian armour, to shew what it is, and which are the parts of it.

Now to go forward to the second, which is, that the Christian life cannot [ G] stand without it. He that is willing to liue Christianly throughout his life, (for God giueth vs no libertie of intermission or stay) hee must not be con∣tent to haue this knowledge of the armour swimming in his braine, or lying by him in a booke, but to be digested of him, and made his owne, and no more stand at the putting on of this holie armour, then to doubt of the truth of it: he must alwaies bee readie to cloath and furnish his soule with the se∣uerall parts of it (to couer the nakednes and shame thereof, and to make it comely and well fauoured in the sight of God) as his bodie with apparell: and to arme it therewith as the souldier is with his Corselet, head-piece, sword, &c. because by it, God hath appointed to defend him, from the spiri∣tuall [ H] craftines of his deadly enemie the diuell, and from the deceitfulnes of the most noisome sinne.

And most sure it is, to him who will look into it, that all other good helps to godlines, as prayer, reading, conference, though in themselues very profi∣table; yet they doe Christians the lesse good, if they be without the armour. And therefore when the Apostle had taught the Ephesians to practise the particular duties of Christianitie, he sendeth them to this armour, to enable them to stand fast therein, without the which, the diuell (he telleth them) would with his subtill baites and delusions, draw them from whatsoeuer he exhorteth them vnto; yea although they had desire to bee obedient to the [ I] same. Thus he writeth, saying: Take vnto you that whole armour of God, that ye may be able to resist in the euill day: that is, in the hard time, when Sathan ben∣deth all his force against you, and proclaimeth (as it were) open warre; as well as when the daunger seemeth to be smaller: and hauing done all things, that is, resisted your enemie, stand by the strength thereof, and keepe your selues armed still against new assaults. By this it is cleere, that seeing the diuell is a professed enemie of ours, and one that woundeth vs secretly, when wee are not aware, and is at hand to doe vs most harme, when we doe not so much as dreame of any such matter: it is cleere, I say, that if wee be not prepared a∣gainst such daungers, we must needes be sore hurt. Who goeth foorth naked [ K] and vnarmed vnto the battell, where so many kinds of weapons are readie to take away his life? nay all is little enough, though hee be armed in euerie part.

That which I say in generall of the whole, will better appeare if wee goe through euery particular part of it. For who will aduenture to goe barefoo∣ted among thornes and stubbes, yea to runne vpon the pikes, but hee will be

[ A] well shod? euen so, who will be bold to goe thorough the manifold stormes and tribulations of this life, which rise vp in his way, in euery place, not to pricke his feete, but to pierce and goe thorough his heart: as it is said of Ma∣rie her troubles, that they should pierce thorough her soule, euen as a sword, which goeth to the intrailes: who (I say) will go thorough these stormes, but he will be well armed against them, and strongly prepared and setled to stay himself vpon God by the peace and comfort which he draweth from Christs owne words, euen these: Though in the world ye shall haue tribulation, yet be of good com∣fort, for I haue ouercome the world?

And that which I say of this one kinde, I may in like manner say of all the [ B] parts of the armour which God hath furnished a Christian with: that he can walke in no safetie thorough the Campe of this world without them, and euery of them. Who can be free from despairing of Gods mercie (which is a firie and venimous dart) or els from dreadfull doubting and feare (which are companions thereunto) or (which is as deadly and daungerous) from pre∣sumption, vaine hope, and deceiuing of himselfe, which hath not the shield of faith; and is not certaine thereby of eternall saluation; and of the fauour of God to guard him in this life? And though this man had no other thing to make him vnhappie: yet who doth not see, that euen this is enough to make al his pleasures vnsauourie, if he should either feele the one, or might be per∣swaded [ C] of the other?

Besides, what is his life (euen at the best) when hee hath no trust in Gods manifold promises? And although these things being not seene with eye, be as little thought vpon of the most part in the world; yet the Scripture hath concluded, that there is no sound peace to any such; yea rather that the diuel hath, as a raging lion, his paw vpō their throte ready euery houre to take away their soule: as the Apostle sheweth (though this seeme lesse, seeing it is not knowne nor felt) whereas if they were shielded by this faith, and that in their neede, it should not be so with; them but thereby they resisting him, hee should flie from them.

[ D] Againe, to shew how impossible it is to bee in safetie without the other parts of the Christian armour; how can any man walke innocent and harme∣les among his neighbours, though others should walke so towards him, ex∣cept he hath put on the breast-plate of righteousnes; and armed himselfe with this cogitation, to doe no man any wrong; and not onely so, but also to doe no other iniquitie or euill, which might offend any, or wound his owne soule? How many waies shall hee be carried to sinne against God, and his neighbour? I speake not of an vnbeleeuer, who can doe nothing but sinne; but euen of a Christian, who hath an heart which hateth sinne: yet euen he, if he indent not from time to time a fresh with his heart, against all vnrigh∣teousnes, [ E] and the parts of vnholie life, he shall be disfigured with many ble∣mishes, and disgrace himselfe and his holie profession also, by his many vn∣lawfull actions: so farre is it off, that innocencie is in his heart, and in his hands, and that he liueth vnrebukeable, and without blame amongst men.

And therfore it is that S. Paul teaching the Corinthians how they should be apparelled with the parts of Christian armour, as puritie and vprightnes, know∣ledge of the word of God, and with patience and long suffering, which hope ingen∣dreth,

doth among the rest, commend to them this one, by his owne ex∣ample, [ F] namely, the armour of righteousnes, both on the right hand, and on the left, that is, in prosperitie and aduersitie, that so they should giue no occasion of offence in any thing, but in all things approoue themselues as the seruants of God.

The same may be said of the other parts of the Christian armour, that I haue said of the shooes of peace, of the shield of faith, and of the breast-plate of righteousnes. For if there be not some cleere and sound knowledge of the word of God (which as a sword may cut the bands of sinne asunder like a cord) how shall a Christian be able to discerne the deceitfulnes of sinne, but be led by it and taken with it, as with a baite? How can he choose, although he be zealous and desirous to doe well, but to be led into many errours, and so [ G] goe without the sweete life, which in Christianitie is to be found, if hee haue not well learned and digested this in the depth of his heart, it is written, to the contrarie? So if he be not girded, as it were, with sinceritie, that hee may be adorned with it wheresoeuer he become, and all other good gifts of God in him be bound together by that, that hee hath them in truth, that hee deligh∣teth in them indeed; how shall he be infected with hollownes and hypocri∣sie, what shew of holines soeuer appeare in him?

To conclude, what can there be in his life daily, but fainting, vncomfor∣tablenes, and sundrie discouragements, whiles he is weaned from the foolish and vaine delights of this world, and seeth not the pleasures of heauen with [ H] mortall eyes; what can there els be to him (I say) if the hope of saluation be not as an helmet, to keepe life in his soule: and with this hope of saluation, which cannot deceiue him, a cheerefull hope of well passing the course of these conflicting daies also vnder the wings of Gods protection, till he come thither? As for other hope, who knoweth not, that all other hope of earthly peace, or long life, is like to a broken tooth, and sliding foote? But by this hope, tediousnes is remoued, and cheerefulnes to waite contentedly in this pilgri∣mage for a full deliuerance, is obtained. Therefore how truly may this bee said, that the Christian life, without the armour of God, cannot be conti∣nued? [ I]

For if euery part of it be so needfull throughout our life (as hath bin said) who seeth not, that euen such an one, as hath receiued grace from aboue, by the preaching of the Gospell, to be borne a new, and to be begotten to a liuely hope; yet for all this, shall not thriue, nor prosper, without diligent and vsuall nourishing of this new birth in him, nor grow vp to a perfect age in Christ, deli∣uered from the hindrances by the world and the diuell, except he be strong∣ly armed, as God hath taught him to be?

This is so truly verified in all Gods children, that euen they who are not the forwardest of others, yet if they haue any strength against euill at any time, they haue it from God thus, euen by the meanes of the armour. If they [ K] were not sometimes armed, they should make as great breaches, and fall as dangerously, one day as another: and yet if they were acquainted with this armour thoroughly, they should make their worst and most vncomfortable day in the weeke, equall with the best and the happiest (which they some∣time inioyed) in heauenly passing of their time, and in sweete comfort. And for want of this armour (either for that men know it not, or for not hauing

[ A] vse of it) the infinite irkesomnesses, heauines, distraction, dumpishnes, doub∣ting, and feare doe vexe them, and such like deadly poysons doe occupie the hearts euen of Christians, as also light reioycing in a fleshly manner, vaine hope, phantasticall dreames of peace and safetie, where none is. And for want of this, their liues also before men are kept from shewing foorth light and good example in one thing, as well as in another: yea rather, they are harbourers of sundrie euill qualities, in so much that few are incouraged to waxe better by them, nor to suspect that any thing is amisse in them, but are hardened to goe forward in their old course still.

And if it be thus with such, as haue some good and sound beginnings in [ B] Christianitie, let no man meruaile, though they, who are vtterly destitute of faith, and of other parts of the Christian armour, be so farre off from good life as they be, seeing they renounce this arming of themselues, which I haue proued, that a Christian life cannot be without.

And now by this which hath been said of the armour hitherto, it is the ea∣sier to vnderstand what it is, and what the parts of it are, and how the Chri∣stian life cannot stand without it. Now I will proceed (as I haue promised) to the third point in this matter concerning the armour, namely, how it should be put on, and be worne, that so wee may better see how to take that good by it, which God offereth vs. For which end and purpose it is to bee [ C] marked, that euery true beleeuer in his first conuersion to God, is thereby made partaker of all things pertaining to life and godlines, and therefore is not de∣stitute of any common grace of a true Christian: hauing them, as a childe lately borne, all the parts and faculties of soule and bodie, though weake in all: amongst which, these that are here compared to armour, are princi∣pall.

This being so, a faithfull Christian need not wonder, when he is willed to haue this grace, and parts of this holie armour in a readines; hee neede not wonder (I say) where he shall haue it, or doubt how to come by it: For we see he hath it alreadie; and as our Sauiour Christ said; The kingdome of hea∣uen [ D] (that is, the glorious raigning of his in the elect) commeth not by obserua∣tion, neither shall men say, loe here, loe there; for the kingdome of heauen is in you: So (I say) this armour, which God hath appointed to defend his militant Church withall, from infernall slauerie, it is not to be seene, nor to be gazed vpon with the eye, but it is in the faithfull, and possesseth their soules, euen now, when many will (perhaps) aske how shall we come by it? or, where is it? For if any should imagine, that he hath it not after beleeuing (as through ignorance he must needs) can such an one choose, but be exceedingly trou∣bled about this, how hee should come by it, and put it on? for such a charge the Apostle giueth.

[ E] Let vs know therefore, that this armour is not alway to bee in seeking, (which had not need to be, whē it should be in occupying) but the Lord ac∣cording to the necessitie of it, which he seeth to be in euery one of his chil∣dren, against the infinite dangers of the world, doth prouide it for euery one of them; and furnisheth thē with the same. Euery one of them hath some measure of true faith and hope, though this be weake in them: euery one hateth iniquitie, and is readie to worke righteousnes, according to his skill:

and the most feeble Christian hath an vpright heart, and some spirituall wis∣dome [ F] to discerne good from euill (which yet a man of greater knowledge, if he be not inlightened with the spirit of regeneration, cannot) although one more then an other. And the same I say of the rest.

But ye will obiect, why doth the Apostle will vs to put it on, if we haue it alreadie? and will say, this doubt is not yet answered, neither can ye tell what he meaneth by that, when he speaketh thus, Put on the whole armour? To this I answere, that his charge is, that Christians should not haue this spirituall armour, as men in time of peace, haue bodily armour hanging by, and rustie, and vtterly vnfit for vse; but as souldiers haue theirs in battaile, that is, girded to them, and put vpon them, and this also whiles the battaile con∣tinueth: [ G] So he commaundeth vs, that we let not the parts of this armour so to be vnoccupied in vs, that we haue no feeling of it, and so no benefit by it, but be sure continually that we haue it on, and readie for vse; that we lie downe with it, and rise vp with it, and be well aduised, that through the day in all places, and whatsoeuer we goe about we haue it with vs, as farre as we can be able.

This is his meaning when he saith, put on the whole armour: and in an other place, put on tender mercie, and kindnes, as the elect of God. For our battaile lasteth all our life long; and our enemies be deadly, and all our strength is by our armour: Therefore who seeth not now, that a Christian can safely be [ H] no time without this armour? If this be darke and hard to any, euen they may know themselues to be those, who haue not skill to put on this armour, and who haue been ignorant of the vse and power of it: they haue not well learned the will of God about the necessitie and benefit of it. And therefore euen such, though they may be the Lords; yet doubtles the diuell holdeth them in strong chaines of darkenes, and ignorance: and therefore also in great slauerie and bondage, which God for his part hath shewed them the way to come out of, if they could once come to see the same, and be perswaded that they haue a part in it.

For through the vnskilfulnes of men in the right vse of the armour, and [ I] vnacquaintance with euery part of it, the liues euen of the deare seruants of God, are much blemished, and vnglorious amongst men, and to themselues (besides the idlenes, and vnprofitablnes, of them) exceedingly vncheerefull. Therefore, seeing God hath giuen them all helps needefull for their de∣fence from this present euill world, from subiection to Sathan, and their owne damnable lusts; seeing also he hath taught them to know this their libertie and priuiledge, to haue the daily aide and benefit of their armour, for the strengthening of them in all good duties, I know nothing to remaine doubtful, which should neede to trouble them hereafter, no not the weak∣est, saue this one thing: namely, how this armour should be put on. [ K]

Now to haue the feeling of euery part of this armour (faith against di∣strust at any time, hope against fainting, vprightnes against hypocrisie, know∣ledge against the deceitfulnes of sinne, righteousnes against all kinde of iniquitie, and the preparation of the Gospell of peace against crosses) to haue (I say) this armour in a readines to safe cundict and keepe vs through∣out our life in the practise of our Christian direction, this is to be done:

[ A] Watchfulnes continuall, and prayer hartie and oft is to be vsed of vs; which also is prescribed of the Apostle himselfe, when he saith (after he willeth the Ephesians to take to them this whole armour) pray alway withall manner of prayer, and watch thereunto with all perseuerance, &c.

We see God will haue vs perswaded that this whole armour may be had and put on, and therefore to pray to him for it. But in any wise, these prayers he will haue to be made without doubting and wauering, without which manner of praying, we cannot looke to receiue any thing. For it hath pleased our good God, seeing we are so prone to doubting, to giue vs a most sure word of promise, of all such things as we haue neede of, that if we [ B] thinke God to be credited, we may looke for them without feare or waue∣ring.

He that hartily craueth this, as a thing which he cannot be without (seeing he asketh according to the will of God) and that which God commaun∣deth him, as we see Ephes. 6.14. he hath and obtaineth the same which he desireth, 1. Ioh. 4.16. and Matth. 6.7. aske and ye shall receiue. For if Hagar pray∣ing in her distresse was heard, when she saw not how; and if our Sauiour did say to the woman of Samaria, if thou haddest but asked, I would haue giuen thee water of life: is it to be doubted of, that Gods deare seruants shall be de∣nyed their requests? If a naturall father will giue that which is meete to his [ C] childe, who yet neither knoweth alwayes what is best, neither is at all times so kinde as he ought; shall we call the readines of our heauenly father into question, especially about such a gift, as both he hath bidden vs aske, yea and also take? yea and such a gift, as without the which, we cannot ho∣nour nor serue him aright?

This I speake to hearten and incourage all, to pray oft and earnestly (which is in so little request in the world) for this gift, that they may know that by this meanes, they shall put on this holy armour of God, especially when they shall herewithall, watch, that they doe receiue strength by their prayers, indeede so to doe. And if this be not found and obtained by such [ D] as yet doe pray for it, let them know, that they pray faintly and coldly, or slackly and negligently: for otherwise this is the way to put vpon vs the whole armour; as Dauids dealing with Goliah doth prefigure, and the example of the Saints of God for the particular parts of it; as by their especiall necessities they haue been prouoked: as Salomon for wisedome. Dauid did thus vsual∣ly stirre vp his faith, which was the putting on of it, which before lay by, as it were, vnoccupied, and so of the rest. And to get wisedome, whereby to be prepared for the crosse, and to beare it meekely, the Apostle willeth to pray without doubting.

With our prayer, holy meditation is to be vsed of euery part of our ar∣mour, [ E] when we haue been taught it, till we know the vse and benefit of it. And vntill the matter of it bee more familiar to vs, conferre about it with such as haue knowledge and experience therein: that whatsoeuer is hard to be vnderstood or practised, may bee made easie. This I speake for the be∣nefit of the weake, seeing euery thing is most hard to them, before they haue attained to it, although it be neuer so plainely set downe to them. And reade either this which I haue for thy sake written of this argument, or any sound

treatise concerning this matter. Stirre vp, and perswade thy selfe hereto, by [ F] this reason, that thou walkest naked, except thou be clothed with it: and as an vnarmed man fighting with many strong enemies throughly furnished; so art thou in this world without it.

And when by reading, hearing, or conference, thou shalt see what helpe commeth by thine armour to the well framing of thine heart and life, and by meditation sometime on the seuerall partes of it (as I haue prescribed) and hast dulie weighed and mused vpon the same, to affect and season thy heart therewith, and by prayer hast with confidence desired of God, that euen thou particularly maiest finde, as thou shalt see cause, thy selfe strengthened with euery part of this armour: when (I say) thou hast done this, then hast [ G] thou put it on. This is the way of putting it on: that when thou knowest euery part of it, and whereto it serues, and canst be willing to walke in this spirituall attire, thou mayest be kept safe (as they say) from winde and wea∣ther, euen from world and diuell.

For then shalt thou, hauing this grace of beleeuing, hoping, righteous liuing, vphight meaning, &c. bring forth the fruite of it, as thou shalt haue occasion through the day, that is to say, to giue credit to Gods promises from time to time: to hope at one time, as well as another: to be vpright and without fraud in one thing as well as in another; and yet remember that I can speake to thee, when thou art at the best, but as to a man subiect to in∣firmities; [ H] and lastly to giue duties to God as well as to men, and to one man, and in one action, as well as in another: which to doe, is to shew forth the fruite of the armour of righteousnes. And the same I say of the rest.

But with all this, it is to be knowne and regarded, that as it is thus to be put on: so it is after the same manner to be kept on. For example: for the retai∣ning, or recouering of this one peece of the whole armour, I meane peace, or reioycing, which we should not be voyde of at any time, continuall pray∣er is required: for he hauing said, reioyce euermore, he addeth, pray continually. And as Saint Paul saith, that by this putting on of the whole armour, a Chri∣stian may stand fast in the euill day of temptation, which is the hardest time: So [ I] Saint Peter saith, that if we giue all diligence hereto, that we ioyne with our faith, vertue, knowledge, patience, &c. (which who knoweth not, that it is cheefely done, by watching and prayer?) we shall neuer fall, that is, dangerously: to take any great hurt, or annoyance thereby. Whereby, he sheweth that he agreeth with Saint Paul, namely, that for the furnishing of our selues with the graces of the spirit, which are the seuerall parts of the armour; continu∣all care and diligence bee vsed by prayer and watchfulnes, which is the on∣ly way to put and keepe it on.

But here let the reader remember and consider to whom the Lord speak∣eth, when he willeth to put on, and to haue in a readines this armour against [ K] all spirituall craftines: For as he, who is not yet resolued fully to be a Chri∣stian, and to leade a godly life, is vtterly vnfit for this armour, and hath nei∣ther minde nor desire to it, neither can possibly put it on: so on the con∣trarie not onely the stronger Christian; but also the new borne babe, and he, euen the weakest youngling in Gods familie, who hath neuer so small abi∣litie to resist sinne, and withstand the same, God hath bidden him to take it

[ A] to him, and to gird himselfe with it, and to put it on. It is munition appointed to him of God, to saue him from daunger, euen the greatest that can bee rai∣sed against him: who therefore shall withhold him from it? It keepeth his soule and his life; what should therefore make him so slauish to feare, and full of distrustfull phantasies, and discouragements, as to cast away his wea∣pons, and wittingly to offer himselfe into the lions mouth? Euery such ther∣fore must put foorth himselfe to be more bold with reuerence, to take vnto him this armour which none can want with safetie) when hee seeth who in∣courageth him, euen hee that is able to strengthen him, to the obtaining of that which he setteth him about, namely, God all-sufficient. He must be more [ B] bold to keepe his crowne, and honour, euen this holie armour, which is more pre∣tious to him, then life it selfe, and suffer none to take it from him.

This I speake for their sakes, who desire, as much as I exhort them to: who yet doe but weakly know, that there is such armour, or that it hath any such vse to make a Christian strong against sin and Sathan: much lesse doe them∣selues receiue any such benefit by it, to their knowledge; and yet are not without it, that they may see their case better then they haue thought it, and that God hath prouided for them farre better, then they were perswaded. Therefore let them, for whom God hath prouided this, not onely not be ig∣norant of it hereafter, but neither let them be slouthfull, or backward to get [ C] a part in it, by putting and keeping it on.

And therefore let them vrge themselues (if they waxe cold or vntoward) to vse the meanes before mentioned, wherby this armour is put on and held in a readines. And if the meanes themselues grow vnsauourie with them, ordinarie prayer (I meane) and watchfulnes, as they may easily doe, if the heart be discouraged or set in euill delights, let them driue out that diuell with fasting and prayer, and giue no rest to their eyes, nor ease to their hearts, vn∣till they haue in some comfortable manner, recouered their first loue and strength, which they had once by this armour; I say, let them not rest till they haue recouered it againe.

[ D] And let them perswade themselues, that fearefull daunger is not farre off from them, if they awake not, and that speedily. For although it be at the first, with a weake Christian in the putting on of this spirituall armour, as with a fresh souldier, in putting on his bodily armour, namely, to account it straunge and wearisome, as not being acquainted therewith; and therefore to wish to be vnburthened of it: yet weighing with himselfe, that God hath giuen it him for his singular benefit, he will be admonished, and take coun∣sell to doe otherwise.

[ E]

[ F]

CHAP. 8. Of the last point, which is the benefit of this armour.

ANd thus to come to the last point in hand, hee which will learne to put on this armour, and to goe cloathed with it through the day, shall finde euery thing true which God hath spoken, and I haue here set downe vnto him; that is, that by resisting the diuell, he shall flie from him: and hauing these parts of it fast tied to his soule, the depth and subtiltie [ G] of hell shall not preuaile against him, which is the fruite and vse of it; as no man should neede to doubt, if he could take delight in being watchfull to be thus occupied. For as S. Paul writeth to the Corinthians, The weapons of our warfare are not carnall or bodily, but mightie through God, to cast downe holds; euen imaginations, and euery high thing that is exalted against the knowledge of God, and bringing into captiuitie euery thought to the obedience of Christ. So that, whether the diuell and his instruments doe assault by craft and deceit, or by force and might, the Christian being armed, as hath been said, and furnished with that strength, shall mightily preuaile against them, and preserue himselfe.

Such is the power of this armour, that euen of one part of it, the Scripture [ H] giueth wonderfull commendation, ascribing to faith alone victorie ouer the world, and all the deceits of it. S. Peter likewise saith, that hee who is stedfast in faith, resisteth the diuell himselfe. So our Sauiour saith, All things are possible to him that beleeueth. For all things are not onely possible, but also easie which we doe desire, hauing a promise of God, for the performing thereof, vpon which wee firmely rest. As the benefit of this one part of our armour, faith, is singular great, and the power of it mightie: so it may be said of the rest, and namely of a pure heart.

For euen this one is able to carrie vs thorough strong temptations, that we shall not halt, and deale hollowly, as men of the world doe, but simply and [ I] in a good meaning; yea it keepeth vs merrie and ioyfull, as the Apostle saith, when such as want it must hold down the head: and that I say no more, it ma∣keth our estate happie, according to that which is written; Blessed are the pure and vpright in heart.

Now therefore, if some one part of this heauenly attire and armour be so helpfull, and of so great vse, what thinke wee the whole to be? Yea, as I said, to be cloathed with the whole complete armour of a Christian, is such a safe walking against the subtilties of the diuell, the allurements of the world, and the deceitfulnes of sinne, that a Christian may be vnwounded, whiles he goeth through many daungerous attempts; yea and inioy most sweete com∣munion [ K] with God throughout the day thereby, and yet without flattering of himselfe and daungerous securitie.

As, in particulars, he being resolued to put on, and to cloath himselfe with righteousnes, and preparation for the crosse, by the defence and shelter of the doctrine of the Gospell, whiles hee is to warre here in this life, shall be brought hereby, to meekenes, patience, and long sufferance with ioyfulnes,

[ A] (when God afflicteth him) by the one; and to loue those which are his ene∣mies, and to be innocent towards all (because these are branches of righte∣ousnes) by the other, and not to be led after the contrarie euils: for all these duties, and many more (such are the fruits of the tree of righteousnes, which God hath planted and watered, in the fruitfull ground of his heart) al these, I say, shall he bring foorth, and many more aboundantly.

Likewise, he who hath set himselfe to seeke wisedome as gold, and to lay vp vn∣derstanding as treasure within him, he shalbe taught the good and perfect way, when others shall euer reele and fall; yea when they shall walke in by-waies, and be wandring (although seeking it) and that for euer, he shall see the way be∣fore [ B] him, as the Kings high way, broad and plaine; and know the will of God, which shall be his guide: and therefore his steps shall be pleasant, as in the plaine and knowne way, in respect of the rough, and that which is vn∣certaine.

And the like fruite I would set downe of the rest, but that I haue done it alreadie, and would not grow tedious, seeing much matter to arise. If there∣fore wee can like to be accompanied with this holie traine; and loue to goe armed with these weapons; with that measure of knowledge which God hath taught vs, and to enioy new increase daily; armed with righteousnes and godlines which we can reach and attaine; vpholden in that hope, which [ C] he hath put into vs; strengthened with that faith in all his promises, which, at our first imbracing them, we receiued; and prepared and staied in our af∣flictions, with peaceable and quiet hearts, by the Gospell, as he hath incou∣raged vs: then shall we be able to liue in all estates which God shall set vs in, and in all places which hee shall bring vs to; and chaunge by no occasions, seeing he hath strengthened vs, vntill we see an end of all difficulties and vn∣certainties.

And all such as conceiue the matter which is presently handled, should thinke this aduice and counsell so needfull for them, of going thus armed thorough the battaile of this life, that they should not think themselues rea∣die [ D] any day, till they haue put on the Lord Iesus with his wisedome, righteousnes, sanctification, and redemption: that is done, when by faith they count him theirs; that so they may as farre as Christ can helpe them (and wherein can he not?) want nothing. And when by the helpe of this, we shall be defended against the euils of the day (for behold and this know, that to this end is this mightie armour bequeathed vs by our God) then haue wee acquited our selues well, and brought the worke of that day to a good end, that so we may doe one day after another.

And thus to bring this whole matter of the armour to an end also: whoso∣euer thou art, who canst be perswaded resolutely, to be thus armed thorough [ E] this warfare of thy life, thee will I not doubt to leade into the only safe way, yea pleasant, profitable, beautifull, honourable, and the onely happie way. And thou thy selfe shalt say it in a short time, when through some experience thou shalt bee able to compare it with all the daies of thy life past, euen the best of them, and shalt finde it, euen at the first entrance into it (which is the weakest) farre to exceede them in their greatest beautie. For the longer thou shalt abide in it; the better thou shalt finde it, and the more it will make thee

to be in loue with it, for that thou shalt see a continuall vse of it, and no estate [ F] to be comparable to it.

Neither maketh it any matter, how ignorant thou art (for that perhaps may discourage some) if thou hast knowledge enough to see this to be the best of all other wayes; nor how weake thou art, if thou beest strong enough to be perswaded to walke in it: and gesse what thou shalt want of that which I haue said, when God shall giue thee an heart thus inclined, as bid∣ding farwell to all courses which he approoueth not, to settle thee in this, which he commendeth to thee.

And when thou seest that thou art acquainted with this armour, and how it helpeth thee daily to liue innocently and christianly, then consider what [ G] thou hast, how rich it maketh thee, and what great priuiledges the Lord hath giuen thee: and then as Abigaile said to Dauid, when thou shalt reape such fruite of it, thou shalt not repent that thou tookest such counsaile: be glad of them, be highly thankfull for them, more then if thou haddest found great treasure: weigh what protection against the diuell, thou hast thereby: what safe-conduct from falles: what feare and doubts thou art deliuered from: what mists of ignorance, as scales from thine eyes, are pluckt from thine heart: what strength against thy strongest infirmities thou findest; how ea∣sily thou maist turne into the way againe, if at any time by weakenes thou hast slipped: yea consider moreouer what peace to thy conscience thou [ H] hast, and rest to thy soule: when thou seest, not onely more cleerely then before thou wert thus armed, that there is no condemnation to thee; but also that God now fighteth for thee and maketh thee fit to resist the deceitful∣nes of strong temptations, who wert before so faint and impotent in resisting them.

In few words to speake what I thinke meete, concerning this matter, thou canst neuer sufficiently esteeme of this blessed estate, although thou art not vtterly free from all temporall afflictions thereby. Oft times shalt thou be thinking, it is too good to continue: till thou remembrest that there is no shadowe of changing with God. Oft times thou shalt wonder to see, what a [ I] liberall portion God hath giuen thee, to haue such sweete communion with him, and to haue confidence and boldnes before him, in all difficulties: when the most part of the world is euer subiect to most dreadfull feare of his vengeance, as oft as he shall shew them the danger wherein they lie. And when thou shalt see and feele all this, how much it is worth, to be thus fen∣sed in from daily vexations, which most men are turmoyled withall; then thou shalt not neede to doubt, whether thou shalt be willing to keepe on this armour still, for thou shalt see that thou canst not feele thy selfe well with∣out it.

Now whereas it may be obiected, who, or where is the man, which find∣eth [ K] this libertie in his life? or what arming of a man is able to set him in safe∣tie from the manifold euils, which most men complaine of daily? I affirme of my knowledge in all reuerence giuing the praise and glory of it to God, that there are many such, who to the peace of their conscience enioy it; and I as little doubt, that there are many more whom I know not: And yet I am perswaded, that thousands euen of Gods deare seruants are holden

[ A] backe from this blessing through the malice of our common enemie, who are kept at a stay by his subtilty, either ignorant of this libertie, and thinking that God doth not honour any of his seruants with such priuiledges while they liue here, and therefore count it presumption to looke for any such thing: or if they know it, yet doe fauour themselues in their present wants and infirmities, and doe vse small violence against the same: and so they are holden backe from inioying this comfort and blessednes in their liues, which they might otherwise be partakers of.

For let all know this, that the suffering of their hearts to take their fill in the delights of this world, and little paines taken in musing vpon this hea∣uenly [ B] estate, and their slight praying for it, is the principall cause (seeing God hath promised to worke by meanes) why Christians haue not further acquaintance with this armed life, and the blessed fruites thereof: and ma∣ny other attaine not hereto, seeing they neuer vnderstand (although they are not vtterly without faith) that God hath appoynted them to liue after any certaine direction throughout their course, and to be armed thereunto, but in a generall manner onely serue God, without any great watchfulnes ouer their particular actions.

Now if they count this burthensome, they must bee content to bee brought to shame sometimes for their doings, and sometimes to terrour [ C] and torment of conscience, for their slippery walking, and small regard of honoring God, aswell in one duties as in another, seeing these are properties of sinne, which cannot be separated from it, that howsoeuer they oft feare no such thing, yet one time or other it will finde them out. This diet, I say, they must oftentimes looke to be kept at (who settle not themselues sound∣ly in the Christian life) euen to finde here much shame and sorrow, which other of Gods seruants shall be voyde of. And if it be so with them, iudge what is the estate of the hypocrite, and prophane sort?

But that none may bee troubled at that which I haue set downe of the power and vse of the armour: as thinking that which I haue said, but a meere [ D] fancie and vntruth, seeing the enemies which wee fight against, are strong and raging; and many good seruants of God haue been subdued of them in temptation: whereas I haue not spoken much (say they) of the conflicts and combats, which they haue with the allurements of sinne, as though they resisted and ouercame them with ease, and without any great striuing: To satisfie such, I answere that the speaking of conflicts belongeth to another treatise, namely the fift, where I handle the doctrine of the lets; here I onely speake of the armour, according to the parts of the diuision set downe; and yet none can vnderstand me (if he marke) that I thinke sinne and our lusts to bee easily ouercome, which I call furious and raging; or [ E] Sathans suggestions by obiects or without, to be soone resisted, which I say, are both slyly wrought to deceiue vs, and to haue mightie force to draw and allure vs: but rather euery discreete reader may gather, that I count it the most hard and difficult of all other things to subdue, and conquer them, because I shew such necessitie of walking armed continually against them. For what can I say lesse, then that we must striue manfully, and stand vpon our watch, and that we cannot be crowned except we striue lawfully, that is, sted∣fastly:

yea and that for all our armour, we being vnskilfull, or faint and ti∣morous [ F] in vsing it, nor onely we may be, but also are oft times foyled, as if hope of victorie and of preuailing against them, were past.

All this I say: and yet in the weakest estate, we are not forsaken of God, though in some distresse for a time: nor swallowed vp, though we be in sorrow: nor in despaire, when we be in some discomfort, but when we are at the lowest ebbe, that in some temptation we yeeld and be ouercome of it: yet euen in that we are not so miserable as others who striue not at all, but are for a while left to our selues to see our weakenes, that afterwards wee may gather more strength, and (as it were) fetch our breath, that we may take better hold, and resist more valiantly; especially when through any of our owne defaults, [ G] we were ouercome: And yet whensoeuer it is so with vs, who can deny, but that it so came to passe, because we were no better armed? and for that we were either vnskilfull and vnexpert, or slouthfull and slacke in vsing it? So that, I say still, as I said before, that whatsoeuer our temptations and as∣saults be, by the helpe of our armour, as Christ our captaine hath taught vs to weare and keepe it on, we preuaile and thereby reioyce; euen as contra∣rily, we must needes sorrow, whiles we bee naked and vnarmed in the bat∣taile. But we may for iust cause be vpholden, and warre cheerefully against all kinds of enemies, when (as Iosua) we haue promise of the victorie, the weapons of our warfare being mightie. [ H]

And thus I haue shewed, how the third helpe, namely the Christian ar∣mour is an especiall furthering of vs in a godly life. But because I know, that this which I say, will seeme to some very doubtfull, and scarce like to be true, that for want of putting on, and keeping on this Christian armour, their estate is both vnglorious and vncomfortable (who yet are of this minde, that they may be Christians good enough, though they know it not) I will therefore satisfie such as I can, in few words. Other some thinke, that although it is fit and meete for strong Christians, yet that weake ones ought not to be troubled with the seeking for it, but may content themselues to serue God as they can, without it: their reason is this, least whiles we lay [ I] such strong loade and burthens on them, being yet but weake, we discou∣rage and driue them out of heart, altogether.

These two obiections indeed, the wit of man after the hearing of this pre∣sent doctrine of the armour, will be readie to put forth, and he that is past both these doubts, and troubled with neither of them, I thinke (nay, I know) that he hath ouercome much, and hath well profited. For the satisfying of those who are weaker, I will answere a little to both. To the formost, why should any thinke, that they may be good Christians without this, seeing they must needes graunt, that if they walke nakedly, they cannot walke safe∣ly (euery man being a blinde guide to himselfe:) I deny not, but that a [ K] Christian fearing God, and beleeuing in him, may be ignorant of this ar∣mour; but then let not such say, that they may serue God well enough with∣out, it, which is here obiected: for that is farre off from the most zealous, and he who thinketh himselfe forwardest, yea and hath a large heart filled with holy desires, is farre off from it. For what substance of godlines is there in such a life, that it should be a seruing of God aright, and as it is behoofull?

[ A] seeing it shall be found both idle and vnprofitable, or a wandring course, and that which is in no wise to bee rested in without the helpe of the armour: from which they haue their strength to liue well, whosoeuer hath any mea∣sure of grace to liue godly, as by considering the force and vse of the ar∣mour may be easily seene. And therefore it is a speech at the least, full of ig∣norance, to say, we may serue God as it is meete, although wee haue no ac∣quaintance with the armour.

For the second obiection, that it seemeth to bee too heauie a burdening of weake Christians, to impose and lay it vpon them, it is as vnsauourie as the former. For they who are new borne (which sort is the weakest and feeblest [ B] in Gods familie) are no sooner brought out of the thraldome, and feare of damnation (wherein Sathan held them before) but if they were able to speake, they would first aske for this, that they might euer abide in the estate of saluation, wherein they now see themselues to be, and neuer forget Gods kindnes, but daily and hourely feele and enioy it: also to honour him for it, to testifie their thankfulnes, to please him in all things, and in all estates, and for this cause to know his will: for all which purposes the armour serueth: This (I say) is their nature, and this desire is in them, euen when they are at the weakest, as the young infant crieth for nourishment. So that none shall need to feare, that they be pressed sore by offering them this, being euen that [ C] which they most desire and long for. The seede doth no more naturally de∣sire to pricke vp out of the ground, and so giue hope of an haruest, though it be held backe by stormes and cold, then the young Christian doth desire to be holpen forward in the forementioned graces, and cloathed with them, as he is able to reach to them. And what other thing is this, then to desire to be well armed, to the end that God may be daily honoured and obeyed of him, and he himselfe may prosper and keepe his soule in safetie? True it is, he is not setled herein to his contentation: and who marueileth at it? hath not the young child, and tender plant their season to grow vp in? but when they shoote foorth and flourish (as they may doe, for their time) will not all say, [ D] that they prosper, though they haue their wintring, as well as their somme∣ring time? So it is with the beloued, though weake Christians, and children of God: who although they haue many discouragements and hindrances, as the stormie cold is to the young plants, and many sore doubts, feares, dis∣comforts, as nippings of their growing, by the diuell, and their owne strong reliques of their corruptions; yet do they, being rooted in good ground, and well watred, and weathered (as there is none to the armour, which Gods word teacheth) grow vp and prosper as the Lords plants.

But it may be, that some beholding diuers zealous and godly Christians, (for in respect of the common sort they may so be accounted) who haue bin [ E] both pricked in conscience for their sin, and seemed to haue receiued com∣fort, and to be earnest louers of the word, and the greatest bringers on of o∣thers to religion in many places, who yet seeme not to be thus armed against sinne; therefore much lesse new borne babes in Christianitie are fit to bee vr∣ged with it: to this I say, what effects of the Ministerie such haue had, it skil∣leth not, neither how they haue been affected by hearing the word, nor with what zeale they professe it: and therefore no good reason, that if such haue

not had vse of it, therefore that weake Christians should not be forced there∣unto. [ F] For it hath been prooued, that the weakest, if they be the Lords, doe desire it: and therefore the other (in what account soeuer they goe) if they doe not so, but can thinke themselues in case good enough without it, are hereby brought into suspition of bastardie, and that they are not the Lords, though some things worthie commendation may be in them, more then in many others. Neither ought this which I say, seeme straunge: for both in Scripture, and in experience, many haue shined as lights for a season, and in shew of zeale and godly life, haue been (both of the Ministers and people) in account aboue the most: who for all this, haue shamefully fallen from their first loue, such as it seemed sometime to be. And therfore no marueile, [ G] though this vrging of the Christian armour doe not sauour greatly to them, which yet is sauourie to the new borne in Gods household.

But of those men, which haue seemed forwarder then they are, I haue here no fit place to deale further with them: onely let them consider what daunger it carrieth with it, to haue been in likelihood of goodnes, and now not to be: and whether this be with the righteous to shine daily more and more, as the light doth, vnto the perfect day. I conclude that which I propounded to answere, that the putting on the armour of a Christian, is not too strong meate for the yongest that is nourished vp in Gods house, nor too weightie a burden to lay vpon them, but the very same, which of all other things they [ H] most desire, as they can discerne it, that they may more fruitfully and cheere∣fully serue God thereby.

CHAP. 9. Of our owne experience, and what a speciall helpe it is to the leading of a godly life: Also of the vse of companie and family exercises.

I Haue shewed how the forementioned three priuate helps, (watchfulnes, meditation, and the Christian armour) are [ I] singular furtherances of vs to a godly life: Now I should passe to the next, that is, to the vse of companie by confe∣rence. But I must here stay a while, to lay foorth the benefit of experience, which I had done in handling the doctrine of the Christian armour, seeing it belongeth to one part of it: but I could not conueniently speake of it there, but as I haue done, briefly, least among all the parts of the armour, which I haue described in a short manner, this which is but a branch of one of them, should haue been discoursed of more largely, then all they together, which I did not thinke expedient. Now ther∣fore of this our experience, as it shall be fit for the present purpose; namely, [ K] what an helpe it is, to confirme vs in faith and obedience: which shall bee prooued, after that I haue shewed what it is, and how farre it reacheth. Now it is a branch of that part of the armour, which is called the sword of the spi∣rit, that is, the word of God: and that knowledge which we learne by proofe and triall for the bettering of vs. I call it a branch of it, seeing there is another besides it: and I say, it is the knowledge which wee gather by proofe, seeing

[ A] the other is that which men get out of the letter of the Scripture onely, and so haue it but by rule. For by the word of God we learne both: and that such knowledge doth better vs, shall appeare afterwards.

Now, if wee will see more cleerely what this experience is, consider of it after this manner: Compare it with experimentall knowledge in all trades and sciences, what a difference there is betwixt it, and bare and naked skill in the same without experience. So it shall the better appeare what this is, in matters which are heauenly and spirituall, in respect of the bare knowledge, that men haue by rule or instruction onely. He that hath been trained vp in an occupation, it may be, hee hath got knowledge and skill in his science or [ B] trade: but he is not able to vse it to the best aduantage and his owne greatest profit, neither how, where, and when, to buy and to sell, and how to dispose of all things, that hee may not decay and grow behind hand, but thriue and prosper. These (I say) and such like, he is ignorant in, and all for want of ex∣perience: All which, he that hath been exercised in, and acquainted with, is able to doe, as God shall see good to blesse him in the same.

Euen so it is in the spirituall trade. For a man that hath bin taught sound∣ly and plainly out of the word of God, & catechized in the principall points of Christian religion, is able by the helpe thereof, to make a confession of his faith, and giue an account of the hope that is in him: and to answere soundly to [ C] questions that shall be put foorth to him. But all this is but the knowledge of the letter, if hee goe no further: and may delight a good man to see it in him, rather, then yeeld any great fruite, towards Gods kingdome, to him∣selfe. But the Christian, who hath had the proofe of this knowledge, that is, how it hath been effectuall to him: how it hath assured him of his owne sal∣uation: reformed and chaunged him, and cast out the filthines of heart and life, which was in him before, and so hath wrought in him many other waies; he (I say) that hath experience of this, hath receiued another manner of bles∣sing then the other, and is like daily to receiue much more.

Such a thing is experience: for hee considereth, obserueth, and applieth [ D] the things which he heareth, seeth, and doth, to his owne vse: and by things past thus duly regarded, hee learneth and getteth wisedome to aduise and guide him for the present, and the time to come: no otherwise, then the ex∣perienced husbandman doth in his calling and dealings. And by this wee may gather what experience is. Now to shew how farre it reacheth, we may vnderstand, that it maketh vs wise in all things, which are profitable to godlines, and eternall life: in so much, as our life is little worth if it be not helped by this. For till wee begin to marke how true euery part of Gods word is, and that God doth daily execute that in the world, which he saith in his word, he wil bring to passe, we reuerence it not, neither regard it, but only in speech and in shew: [ E] till we marke and obserue, how God punisheth the hollow hearted, and the workers of iniquitie, we feare not to doe ill: and so on the contrarie, till we find how sweete and pleasant a thing it is, to be gathered vnder the Lords wings, and what a shelter and defence he is to his faithfull seruants, wee make no reckoning of his seruice, but it is vnsauourie and vnwelcome to vs. But the experience of Gods dealing toward vs, and of the carriage of our selues to∣ward him, in what course we best prosper and finde most rest to our soules,

this bringeth the true feare of God, which is the onely wisedome. For the [ F] due consideration and remembrance of the time past, and Gods worke therein, is a forcible meane, through his blessing, to make vs goe forward better and better in the Christian way. For when wee can say, vpon good proofe and triall, that wee haue seene that it hath alwayes gone well with such as are vpright in heart, and innocent in their liues, and with our selues, when wee haue walked after the same rule; and that when wee haue kept our selues from the defilements of the world, we haue seene good dayes, and liued comfortably: this establisheth vs in the same course most firmely and con∣stantly afterwards: and when wee haue obserued, that God hath punished securitie, an ill conscience, rashnes, and wilfull sinning (as they are very blind [ G] that marke not that) this experimentall knowledge bringeth great wise∣dome, in the choyce of our wayes, and causeth vs to take heede to our selues, that it may goe well with vs.

So when we are able to say we haue in our troubles humbled our selues to God, confessed our sinnes, and sought pardon in faith, and had hope to see a good ende of it, and patience to beare it, and haue (though it seemed very vnlike for the time) found and obtained it; this is a cleere demonstra∣tion to vs, that therefore in the like trouble, we shall finde the like blessing by the like meanes vsing. And this experience neuer faileth, if wee rightly ground it, that is, if that which wee haue marked to bee wrought by God, [ H] hath been agreeable to that which in his word hath been spoken by him. This wee finde to haue often stirred vp the deare seruant of God, Dauid, both to bee comforted in his affliction, because before he had so been, and also to bee constant in a godly life, because that hee had marked that it euer bringeth a peaceable ende.

And what maruaile should this be to any, who are trained vp in the Lords house? For this we know, that as in all trades or sciences, the beginnings are hardest and fullest of discouragements; so it fareth with Christians, namely, that their first entrings are most doubtfull, and fullest of weakenes: yet who cannot remember that euen then, God wrought most louingly for [ I] them, and dealt most tenderly with them, when their faith was yet so weake and young, that they could not well discerne it? For how hath he kept many of them from sore falles, holden them from manifold and great afflictions, and not brought many of their sinnes to light at once, least they should haue been discouraged (euen as he hath promised to regard their weakenes) whereas otherwise they must needes haue been driuen to great extremi∣tie?

These and many other such like, why hath the Lord done them, but that his children should marke and obserue them, to learne experience by them against the times which shall come after? and that they might safely and [ K] boldly promise vnto themselues, greater proofe of his assistance and fa∣therly kindnes towards them? And why hath he giuen a good end of their former chastisements when they penitently desire it? euen to this end, that their hope may be strengthened for the times that shall come after: As the Apostle speaketh of himselfe and other godly people; God hath deliuered vs, doth deliuer vs: and we trust in him, that yet hereafter he will deliuer vs. Also

[ A] why preserued hee them from fearefull falles, when they earnestly craued it; or made the way of godlines more easie, then they could haue hoped for? but to hearten them on to looke more confidently for the like grace and blessing, when they haue now receiued longer proofe of Gods kindnes toward them, and of his keeping promise with them, if they shall seeke him in the same dutifull manner that they were wont to doe? For the Lords hand is not shortned that he cannot helpe, but is neerer to them, as they are better ac∣quainted with him to beleeue it. So that as men who haue found out the way to bring in profit, cannot be disswaded from it: euen so it fareth with these.

[ B] But wofull it is, that where so great benefit and gaine might bee reaped by so small trauaile, euen by marking Gods manner of dealing with his ser∣uants: yet that so few should be brought to this wisedome, and perswaded to seeke out the best and happiest way, which yet is not hard to them that would gladly finde it. For I must speake the truth, and God hee knoweth it, that few set themselues about this worke to get this experience, when yet they haue oft smarted for their foolishnes: but for all that they loue to lie in it still, more foolish then children, who cannot bee made to come nigh the water, when they haue once been in perill of drowning: and so they verifie the words of Christ, Prou. 1.22. O ye fooles, how long will ye loue foolishnes? Which [ C] is the cause, why not onely the most part of hearers are dead and cold practi∣sers: but euen many of the teachers, though they do boldly vtter that which they haue read, yet are faint followers of that which they teach: or conceale much of that which they should deliuer, because they finde the contrarie to be done of themselues, which they see, they should teach others; and would shunne the reproch of the prouerbe; Physition heale thine owne di∣sease. But they who turne their thoughts, consideration, wisedome, and studie, to this, marking what is the blessed course of life, and how it is at∣tained vnto: as they shall declare that they are wise; so shall they bee sure to finde a singular helpe to godlines, which they shal neuer repent of trauailing [ D] for.

It followeth in the next place, that we see, how God hath prouided no lesse helpe for vs in companie, which because we haue much vse of, and oc∣casion to be often in it, therefore least we might possibly returne out from it worse then we went into it (as the most companies are such as doe make men more corrupt then they were before) therefore the Lord hath taught his people how to carry themselues in all their meetings with others, in such wise, as not onely they may shunne the harme which is easily gotten there∣in, but also haue much helpe and furtherance thereby to goe better forward in Christian duties. But this point is handled at large in the next treatise. [ E] Therefore I referre the reader thither.

[ F]

CHAP. 10. Of prayer and the parts thereof, thankesgiuing and request, where∣unto is added confession of sinnes.

HAuing now made mention of the two first kindes of the priuate helpes, the third followeth, containing the helps which may be vsed by ones selfe alone, or with others al∣so: as prayer and reading. Prayer is a calling vpon God according to his will: and hath these two parts: thanks∣giuing, [ G] and request; whereunto is added the confession of sinnes. Thanksgiuing is that part of prayer, in which, we being comforted by some benefit, which in fauour God bestoweth vpon vs, are drawne to loue and praise him, and shew forth the fruites thereof. In the which de∣scription we see three duties to be required of vs, and three motiues or per∣swasions, to drawe vs to performe them. I will first mention these latter, and then proceede to the duties. The first motiue is knowledge and re∣membrance of some benefit receiued or promised vs. Which may be seene in the thanksgiuings of all Gods seruants; as in Dauid after that he had re∣ceiued the sauorie and seasonable counsell by Abigaile: and in Abrahams [ H] seruant, when God had blessed him in his iourney to Aram. The same may be said of the leaper, when he saw that he was clensed, after he had made request for it to Christ. And where there is no knowledge and due consi∣deration of some particular mercie, how can there be any true, and hartie thanksgiuing, howsoeuer in words there be a protestation for fashion sake? as in them who say, we must thanke God for all, when yet they consider of nothing that moues them thereto.

The second motiue to thanksgiuing, is ioy and gladnes of heart for the benefit which we thinke of, or call to minde: As appeareth by the psalme, in them which returned out of the captiuitie, saying; When the Lord brought [ I] againe (that is, turned away) the captiuitie of Sion (his Church) we became like them that dreame: then was our mouth filled with laughter, and our tongue with ioy. And except we finde such sweetenes in Gods benefits either alreadie receiued, or by faith embraced, being promised; the dutie of thankes can in no good sort be performed: But that is verified which is commonly spo∣ken, that is, a worke is vntowardly done which is not cheerefully gone a∣bout.

The third thing that should moue vs to this dutie of thankes, is that which is most fit to worke the foresaid ioy, and that is a perswasion, that the bene∣fit, for which we giue thankes, commeth to vs from Gods fatherly loue: [ K] which is a farre greater matter to make vs glad, then the benefit it selfe, which is bestowed on vs. For if we should feare that it is sent as a snare to intangle vs, or to heape hot coales vpon our head, and to make our condemnation the more iust, smal sweetenes should we finde therein, but that which would be quenched with that feare, and by an accusing conscience.

As for example, what hartie ioy, or sound thankes could that of the

[ A] Pharisie be, though in tongue he gaue the one, and in countenance shewed the other, when he had not this perswasion? But God be thanked, it is not so with his beloued ones: but they knowing that their most louing father hath giuen them his Christ, which is the greatest, doth much more of fauour giue them all other things, which are of lesse account; which both reioyce their hearts, when they remember any of these his blessings, and stirreth them vp to a much more heartie performing of this dutie.

And as these three former things must be found in vs to moue vs to true thankfulnes for our comfort: so to make it effectuall three duties are requi∣red. First, a continuance of our loue to God. Secondly, a desire to set foorth [ B] his glorie, and in words to professe and confesse his goodnes. Thirdly, a fur∣ther proceeding in obedience, and walking worthie his kindnes. For how can we choose but loue and set our hearts vpon him, when wee may see the fruites of his fauour on euery side, whither soeuer we turne our selues, and the same euery morning renued? Euen as the Prophet saith: I loue the Lord, be∣cause he hath heard my request, and for his great and many mercies, which there hee reckoneth vp. So that they, whose loue is set vpon the gift it selfe, and the benefit; being little affected towards the giuer and bestower of it, how wide soeuer their mouthes are open in giuing thankes; they are farre from the right offering of thankes to God.

[ C] Now if we loue the Lord, we cannot but be carried with a feruent desire, that God might bee knowne and beleeued on by others, that they might come out of darknes: neither can we satisfie our selues in seeking to aduance and magnifie him. As wee may see in Dauid, who being stirred vp by the consideration of Gods benefits, had this affection in him, thus declaring the same: What shall I render to the Lord, for all his benefits? As if he should say, Oh, that I knew, and could satisfie my selfe herein. And where this affection and desire is, can it otherwise be, but that by all good opportunities, there should be an expressing, and an acknowledging of this his goodnes? Euen as the same person setteth himselfe downe to vs for an example, I will praise the Lord, [ D] and call vpon him with thanksgiuing: and elsewhere in the congregation in heart and tongue: and with instruments well tuned and of many kinds.

Now with these before mentioned, if this last propertie be adioyned, that we walke worthie his kindnes, and within holie compasse, which is to doe the will of our heauenly father, then doe wee rightly performe this dutie of thanksgiuing. The which one, if it be wanting from the rest, maketh them all lame and maimed, and as odious to God, as the mortlings and vntimely first borne of the beasts, which were offered to him in sacrifice. And how with our thanksgiuing reformation of our liues should goe, Moses sheweth, by setting downe the daunger of the contrarie, saying: When the Lord thy God [ E] hath brought thee into the land, which he sware to thy fathers, Abraham, Isaac and Iacob, to giue thee, with great and goodly cities which thou buildedst not: and houses full of all manner of goods, which thou filledst not: and welles digged, which thou dig∣gedst not: vineyards and Oliue trees, which thou plantedst not: and when thou hast eaten and art full, beware least thou forget the Lord (in steed of remembring his kindnes and bountie) but feare and serue him. So the Psalmist saith: What doest thou taking my word in thy mouth, either in thanks, prayer, or speaking of it, and

hatest to be reformed by it? And these are the three duties, necessarily required [ F] to be in true thankfulnes.

Thus I haue shewed what thanksgiuing is, and what properties are required in it, to the end it may rightly be performed to God. Now then, if this dutie be thus performed of vs, in aduersitie as in prosperitie; for so God will haue them doe, who worship him aright, Iob. 27.10. and alone by our selues, as well as in companie with others, that so we may be free from hypo∣crisie in offering it: must it not needes be a singular helpe, with the rest, vnto godlines? I say, when wee shall many times from day to day, thinke vpon Gods louing kindnes, how great it is, and hath been towards vs, and finde sweetnes in his benefits, as being perswaded that wee haue them in Gods fa∣uour; [ G] when for them, we shall haue our hearts inlarged to loue the giuer, de∣clare his goodnes to others with a desire to honour him, and be more readie to our particular duties; when wee shall frame our selues in all estates to this thankfulnes: is it not a mightie and forcible meanes to mollifie the hard hart, and to hold vnder the sturdie corruptions of it, so that they may be subiect to God, yea euen when strong prouocations doe draw to the contrarie?

Then we cannot be ignorant that thankfulnes is one helpe, and that not the least, to the continuance of a godly life: whether wee vnderstand it of that solemne thanksgiuing, which wee adioyne ordinarily to our supplica∣tions; or that which now and then wee doe vse in a more briefe manner by [ H] any occasion offered. And this of thanksgiuing. With this we are to adde supplications, which also containe confession of our sinne: all which three are indeed but one action generally, but particularly haue euery one of them an especiall and seuerall vse. Therefore it followeth to shew, in what sort we should make confession of our sinnes, and our priuate requests to God, that they may much more be helpes to godlines altogether, when one part, euen thanksgiuing is so great an helpe alone.

And first, of confession of sinnes, as in order it is to bee vsed, next vnto thankfulnes: and afterwards, of the making or offering vp of our requests and suites vnto God, and namely, for the remission of sinnes, with the which, it is [ I] euer to be ioyned. Now this is an acknowledging of our selues to be guiltie, and worthily to haue deserued Gods wrath, and manifold punishments, for our grieuous faults and offences: and an acknowledging of them also, with a free and humble bewailing of them before the Lord; such as are vnknowne to vs, in a generall manner, but those which wee doe know (according to the nature of them) particularly. And this dutie is rightly done and practised of vs: first, when we feele our sinnes odious, and burdensome to vs. Secondly, when we accuse our selues of them to God. Thirdly, when we confesse them to him (hauing examined our life) and that we stand at his mercie deseruing to be condemned. And fourthly, when wee abase our selues thereby, and so [ K] are meekned, and our pride abated. In all the confessions of the seruants of God, all these foure are to be found; that I may shew it at once, and not stand long about euery one of them. As in Dauids confession, after that Nathan the Prophet had accused him, saying, thou art the man, euen this great offender, he answered, I haue sinned: in which one word, he found and shewed al things that are required in a true and penitent confession: that is, that he both had

[ A] his sinne in a detestable execration, accused himselfe to God of it, confessed that he had iustly prouoked God against him, and was greatly humbled by it. In the Psalme, if any doubt of this, hee may see them particularly descri∣bed. The same may be said of Daniel his confession in the ninth chapter; and in the Publicanes, when he knocking on his breast, and looking downe to the ground, as ashamed to looke vp, said, God be mercifull to me a sinner. All these are likewise in the confession of the prodigall sonne. The first in these words, he came to himselfe, and entred into consideration of his life past, with himselfe, whereby he felt his burden so great; that secondly, he commeth and accuseth himselfe to his father; and thirdly, what hee thought of his deserts, [ B] may easily be gathered, when he asked not such mercie, as to bee counted a sonne, but thought it a large fauour to haue the place of an hired seruant: which also doth cleerely lay foorth his abasement.

What manner of confession therefore we should make ordinarily in our prayers to God, by this may be seene: (if it be otherwise framed, that is, out of our owne braine God will reiect it) and then shall we not (as many doe, to their little comfort) coldly confesse our sinnes in generall, nor for fashion, but in particular, and those especially, by which wee haue most offended God. Now this confession being from time to time oft made vnto God, shall not suffer vs to goe farre, and lie long in any sinne, but hunt it out, be∣fore [ C] it be warme and nestled in vs. And when we see euery while, in com∣ming to confesse our sinnes, how we haue burthen enough of our sinne, although we sinne not wilfully; who seeth not, but that we shall be much preserued euen by confessing them in this manner that I haue set downe, from daungerous falles and offences? So that the very confessing of our sinnes, which is but one branch of our prayer, is of great force to strengthen vs in a godly life.

And as for the obiection of them, which say, that the oft comming to performe this duetie, will make it common, and without force to kill our sinne: I answere them thus: God hauing promised by this and such other [ D] helpes to chaine vp the vnrulines of our nature, doth graunt to his seruants (for all the rebellion that remaineth in them) much to preuaile against it; so that ordinarily they may finde ease by these helpes, and a cheerefull readi∣nes to the vsing of them; much more then they, who by custome in earthly matters, finde hard things easie.

Thus I hauing shewed how thankesgiuing and confession of sinne should be vsed, and being so vsed, what helpes they are to godlines, it re∣maineth that I speake to the same end, of request making to God: how that ought to be done, that the like fruite may be reaped thereby: Of the which the lesse shall neede to be said, seeing this point is after handled, and [ E] more is written of it, then of the former two. Request is that part of prayer, in which we earnestly power out our suites vnto God, in contrition of heart, according to his will, with a comfortable hope that through Christ wee shall be heard, and therefore forsaking the sinne which might hinder our suite. Wherein briefly note these foure things necessarie to be ioyned with this dutie whensoeuer we goe about it.

The first is, that we shew this contrition of heart, by being pressed with

feeling our wants, vnworthines, miserable estate, and manifold necessities, [ F] earnestly desiring to be pardoned and eased, which shall not be found hard, if our confession of sinnes be hartie, and according to the rules before men∣tioned: For he can most freely make request to God, who can most hartily accuse and complaine of himselfe. And our praying to God, is but cold and counterfeit, when we be not touched with our owne vilenes, and so consequently, the better feele our necessities, which wee desire to haue re∣lieued. But if this be, we shall neither pray in lip-labour, which God abhor∣reth, nor thinke our selues too good to waite Gods leasure, if at first hee graunt not our requests, but continue them as he commandeth.

The second is, that we aske of God no other things, then by his word he [ G] alloweth vs to pray for, and therefore are agreeable to his will; and such as we haue a promise to obtaine, and that in such sort, as hee hath promised them: and so doing, we shall not pray in vaine. Therefore the Apostle saith, this assurance we haue of him,that if we aske any thing according to his will, he hea∣reth vs. Which rule, as it suffereth vs not to hunt after our owne desire and will: so it is no small benefit, that whatsoeuer we stand in neede of, asking it according to his will, it shall be giuen vs. And who would desire to haue that, which our louing and most prouident father doth not see good for vs? which if it content not some, marke what they get thereby: For they aske, but they obtaine not, because they aske amisse: and further, they lose all their la∣bour [ H] in praying, thinking themselues good Christians if their lips be going, when God in the meane season, counteth their supposed deuotion to be but much babling, being done in ignorance of his will. From this second, ariseth the third, that seeing wee haue so great incouragement, so preti∣ous promises of so many and great good things, as God hath bequeathed to vs; therefore wee should quicken our selues to come in faith and confi∣dence, and oft times and cheerefully to this dutie. Euen as men doe come cheerefully, and with good hope goe to their approoued neighbours in their necessities to borrow, when they haue often promised them to lend. And no maruaile it is though there be both seldome praying, and vntoward [ I] going about it, where faith is wanting to set them forward, and assurance of obtaining, to bring them on, with comfort. And in great wisedome and loue, hath God giuen vs leaue to reioyce in making our prayers to him, by this beleeuing, that we shall receiue somewhat thereby (according to that which he saieth in Saint Iohn: Aske, and ye shall receiue, that your ioy may be full) both because wee haue many things throughout our life, to make vs sad and heauie; and also because we are by naturall disposition so slow and vn∣willing to this dutie, and distrustfull when we offer it. And if we be not so fully resolued of this, for want of experience, that both we ought, and may with cheerefulnes come to pray, and with gladnes be occupied in it (con∣sidering, [ K] he is our most louing and deare father, who cannot forget nor put off kindnes toward vs) then let the effects of prayer, and the fruites that haue been reaped thereby, perswade vs of it, which are such, as will easily drawe vs with delight to vse it, though by the flesh, wee be as with cords haled back∣ward. Of the which effects of it, I will briefly set downe some, and they are especially three.

[ A] The first is, that by prayer wee are made acquainted (a great word to speake) yea and in a sort familiar with God, and know his minde and will, and how he is affected to vs, being admitted to speake to him. The second is, that it giueth life to Gods graces in vs, which before lay in vs halfe dead; as faith, hope, care of dutie, vntill by the bellowes of prayer they bee reuiued in vs: for we are dull, forgetfull, vnprofitable, faint in hope, and our comfort dimmed ofttimes; when yet in, and after prayer, wee are well refreshed a∣gaine, euen as the fire is quickned by blowing: as in that worthie example of Queene Ester is to be seene; who being timorous (as we may gather) before prayers made to God, was mightily incouraged and strengthened [ B] after prayer, in a most weightie matter. The third effect of prayer is, that it reacheth out to vs in our greatest neede, the good things and gifts of God which our soules desire; as it is written: Aske, and it shall be giuen you: yea such things, as we thought sometime had not been to be looked for: ioy in heauines, light in darkenes, and hope for despaire, as by the song of Anna 1. Sam. 2.1.2. after her effectuall prayer, 1. Sam. 1.10. But I will end with fourth and last propertie of prayer; that when we pray wee bring not with vs the sinnes, which will turne away the eares of the Lord from hearing vs. And these sinnes are any which be not repented of, but lien in, or nourished in vs, secretly at the least, and not renounced: This Salomon confirmeth in these [ C] few words when hee saith, Who so turneth away his eare from hearing the law, (and so any part of it, being of like and equall authoritie) euen his prayer shall be abhominable. And Dauid agreeth with him saying, euen as he powred out his requests vnto God, if there be any wickednes in my hands (for all my prayer) shall that excuse me, shalt not thou, O Lord, finde it not? But when our requests shall be made to God with these properties (for in such manner doth God require them to be offered vnto him) the Christian who obserueth them, shall reape no small fruite thereby: whether he intreate for remission of his sinnes, or for any good thing whereof he standeth in neede, or against any calamitie or burthen, wherewith he shall be distressed; yea he shall there∣by [ D] preuaile with God for others, as for himselfe: and what incouragement thinke we doth this adde to a godly life?

But when all these three parts of Gods worship now spoken of, shall re∣uerently and humbly be adioyned together, I meane thanksgiuing, confes∣sion of sinnes, and request (which ordinarily in our prayers ought to goe one with the other) how much more gainefull (thinke we) are they to the poore Christian soule? especially seeing by confession of sinnes, hee ac∣knowledgeth himselfe a guiltie person, and debter to God, that so he may be the slower to runne further in debt with him. By making his suites, he de∣clareth, that he is a begger, and standeth in neede of all things, as hauing no∣thing [ E] of his owne (if he know himselfe well) but sinne and filthines, Reuel. 3.17. and by giuing thankes he confesseth, that whatsoeuer he hath, or in∣ioyeth, he receiueth it of God. All of them make him to see himselfe infinit∣ly indebted vnto the Lord: his pride to be abated: his heart stirred vp to seeke vnto him, and inlarged to loue and obey him. And if he be fallen, this prayer of faith will raise him vp: if he be heauie, this will comfort him: if he be dull, this will quicken him. Oh, who can reckon vp the infinit and maruel∣lous

commodities that come of prayer, if it be accompanied of the foremen∣tioned [ F] properties?

Therefore I conclude, that seeing it is a present remedie to the oppressed heart, a preseruer of the godly minde, a giuer of strength to the weake, an especiall meanes to make a man fit to liue in euery estate, wherein God hath set him, &c. I conclude (I say) that it is a strong and mightie helpe to the godly life. For pray well, and liue well, and keepe thy selfe in case fit to per∣forme this dutie, as thou hast been directed, and thou shalt not neede to feare in thy life, any great annoyance. But how this, with some other of the helps, are to be brought into vse euery day, that the fruite of it may be more certaine, shall be set downe in the next treatise of the daily direction, which [ G] is the place fit for it.

CHAP. 11. Of reading.

THe next helpe to godlines is reading (as oft as may be) the Scriptures and approoued good authors. The which ex∣ercise and dutie, that the Christian, whom I goe about to informe, may finde it an helpe to the furthering of him [ H] in godlines together with the other, some direction I will giue him about the same. And first, seeing it is to be vsed, and that as oft of euery one, as conueniently maybe, this is one caution, that it be not neglected: and the booke of God laid aside, and couered with cob∣webbes, or not so much as in our houses at all. For let the best know this, that if they vse not reading, they shall finde much more incumbrance in their life, vnsauourines, vnquietnes, vnfruitfulnes, and vncheerefulnes, with other such, yea though they vse other helps.

And secondly the same in effect I say of them which reade seldome, euen when they must needes, for feare or shame. Both these faults are too com∣monly [ I] committed euen of Christians: and that because some of them for following the world one way or other, can finde no leasure thereunto: othersome taking their full scope in play, and pleasures, cannot attend to such sad matters, whiles the other are so welcome to them. Others through idlenes, slouth and swarmes of vaine cogitations or dangerous lusts carry∣ing them, or through grosse ignorance, needles, and idle talke, neglect so good a worke, and necessarie dutie: whereas, if they had learned to make conscience of this duty, they might shake off much of noysomnes, by watch∣ing their opportunities, whereby they should not neede to feare, but that their labour therein, should be plentifully rewarded. [ K]

Thirdly, seeing bookes, which are fit for the building of them vp in god∣lines, must be read of them, therefore they must not bestow their time in reading filthie, lewd and wanton bookes, no nor needles and vnprofitable bookes, the reading of many such being but wearisome to the flesh, and vanitie: much lesse superstitious pamphlets, and Machiuels blasphemies (which it is a shame should be suffered to come into mens hands) nor the subtill de∣uises

[ A] and deceitfull dreames and errours of the Church of Rome, except they be able for their sound iudgement to discerne them, that so they may be the better able to detest, and giue others warning of them.

But the bookes which are to be read, are the holy canonicall scriptures, and other sound and godly authors, as I haue said. Wherein this as a fourth rule is to bee obserued, that in the reading of the Scriptures, they reade not here and there a chapter (except vpon some good occasion) but the bible in order throughout, and so, as oft as they can; that so by little and little they may be acquainted with the histories, and the whole course of the scriptures (hauing before the grounds of Christian religion layd) and [ B] so may haue the more comfortable and liberall vse of them.

And in reading of other good bookes, they are to be counselled rather to reade some one or two well penned, either of the whole Christian religion, or any particular argument, & matter, and them often, rather then a leafe of one and a chapter of another, as idle readers vse to doe for nouelties sake. Often, I say, because a good book is of the most part of Christians little seene into, at once or twice reading ouer, much lesse the vse of the doctrine of it reaped and inioyed of dull heads, slipperie memories, and weake practisers, such as it is too well knowne, that the most Christians are. And therefore the most not hauing leasure to reade many bookes, shall finde most profit by di∣ligent [ C] going ouer of the same often, making their choice of the best and ne∣cessariest, by the helpe of their faithfull teachers.

Now as concerning the manner of reading; it must bee with an heartie good will to learne and profit thereby, desiring God to prepare vs with reue∣rence: to lighten our vnderstandings, that we may conceiue that which we reade, and setling our selues for the time of our reading to be attentiue, and [ 1] so to abandon the wandring of the heart, as much as may be: the which will [ 2] be the easilier done in reading, if it be well watched ouer (as hath been said before) in our course of liuing. Also it is duly to bee regarded, that wee [ 3] applie that which we reade, wisely to our selues (seeing all that is contai∣ned [ D] in the Scriptures, is written for our instruction and comfort) as perswa∣ding our selues that all precepts of dutie and good life, are set downe to di∣rect vs (not others onely) to the practise of the same: that all sinne is for∣bidden vs, and that all the generall promises which we reade to be made to the Church, are to bee beleeued of vs, whether they appertaine to this present life, or to the life to come; and the comforts that accompanie them.

Likewise, that all exhortations and admonitions quicken and stirre vs vp from coldnes, deadnes, and drousines: and all reprehensions to checke vs for faults escaped: and all threats to feare our boldnes, and appale our secu∣ritie, which is too easily and readily kindled in vs, that so wee may make that vse of them, which the Apostle requireth when he saith, that all Scripture is gi∣uen by inspiration of God, and is profitable to teach, conuince, to correct, and instruct in righteousnes: and thereof in matters as well concerning God as men; and amongst men, all particular kinds: and therefore Prince and subiect, noble and base, men and women: and more particularly in families, husbands and wiues; parents and children, masters and seruants. Thus to reade, that there∣by

wee may be made fit vnto euery good worke, and to glorifie God there∣by, [ F] is vndoubtedly to make our reading, as it is appointed of God an especial helpe and meanes to grow forward in a godly life: and therefore wee are commaunded to search the Scriptures: and (with the godly people of Berea) to compare our hearings, and our readings of them together. For reading is much commended to be one of the three duties that make vs happie, the A∣postle saying thus: Blessed is he that heareth, and readeth, and keepeth the contents of this booke.

But this one thing I cannot omit, that the benefit and comfort of this ex∣ercise of reading being so great, and the substance of the Scriptures being so brought to light as it is, and such varietie of good bookes being granted vs of [ G] God; that yet, euen such as looke after eternall life delight so little in them. I speake not of the prophane and vnruly, whom nothing will moue to reade, no nor so much as to heare Sermons, till God make them see how they haue deceiued themselues. But I am sure, it is one speciall cause, why heart is ta∣ken from many learned and godly men to set out any new workes in print, seeing the professors of the Gospell doe bestow so little labour and time in reading of those which are extant alreadie.

And herein these two things, I thinke meete to adde, in regard of some Christians; that such as haue not the gift of reading, may endeuour to follow the foresaid rules, by vsing the helpe of others: exhorting all by their losse [ H] and discommoditie to haue reading in greater reckoning, then it is with most at this day. The second is, that besides the former rules, such as haue better helpes of vnderstanding, memorie and leasure, doe, besides their pub∣like hearing, note their doubts, and as they shall haue opportunitie, seeke re∣solution of them, at their learned pastors hands, or of some others: and mark the coherence of the Scripture, how it hangeth together: and the agreement that one place hath with another, that thereby that which seemeth darke in one, is made easie in another. This shall suffice to haue said, for making some better vse of reading, then commonly men doe. And though there are other things besides these, which the learneder may take profit by: yet they being [ I] more out of the reach of the greatest number of Christians, they doe not so neerely nor necessarily concerne them. And it must bee remembred, that I propround not to say, as much as may bee gathered together about reading, but how it may bee profitably vsed to helpe the Christian to be fruitfull in a godly life. And that which I haue said, is auaileable thereunto.

For hee that shall consider, how many waies the conscience is appeased, the iudgement inlightened and inlarged, the heart perswaded, the memorie relieued, the affections moued; and in a word, the whole man drawne by that which he may reade, shall not neede to doubt how great the benefit of rea∣ding, together with the other helpes, is. And that it being vsed as oft as pos∣sibly [ K] it may, in such manner as hath bin prescribed, and so many good things drunke in and receiued of vs, as wee shall meete with in our reading; who doubteth but it shall be a singular helpe and furtherance with the rest, to a godly and Christian life? For a mind well seasoned before, shall be vndoub∣tedly better seasoned and refreshed, when it shall vsually and oft drinke of the water of life, out of the sweete fountaine of Gods word by reading. And of

[ A] the helpe of reading: and so of al the ordinarie meanes both publike and pri∣uate, whereby a true Christian continueth a godly life, and groweth to fur∣ther ripenes and perfection therein, thus much be said.

CHAP. 12. Of the extraordinarie helpes.

NOw follow the extraordinarie helpes, which are not com∣monly nor daily in vse, but sometime, and that according [ B] to the extraordinarie occasions which the Lord offereth. And these are especially two: first, solemne thanksgiuing: and secondly, fasting, with prayer more then vsuall adioy∣ned. The first is when in some rare and vnlooked for deli∣uerance out of desperate danger, wee doe by the commaundement of God, and examples of the godly before vs, in a most feruent manner, yeeld praise to God for the same, and reioyce heartily in the remembrance and conside∣ration of it, tying our selues (as it were) in a renuing of our holy couenant, more firmely to the Lord, and testifie both these by signes of vnfained good will to our brethren.

[ C] All which are to be seene most cleerely and liuely in that famous example of Hester and Mardocheus, that I mention no other, for breuitie sake: who being with the rest of Gods people in those countries, marked out, and as sheepe appointed, by Hamans subtiltie and cruell malice, to be slaine; did yet by prayer and fasting obtaine deliuerance, when to mans iudgement, all hope was past: and not that onely, but also their hearts desire against their aduersaries, with great fauour of the King (whom God had made of an hea∣uie enemie a mightie friend) and much wealth and prosperitie: whereupon they caused a day and time to be appointed, in the which the Lord might be praised; and they might expresse their reioycing, and send portions one to ano∣ther, [ D] to testifie their loue vnto them.

And this is that solemne thanksgiuing, which I call one of the extraordi∣narie helpes to set vs forward in godlines: which of all Gods people by the like occasion is to be offered vp to God, differing (as ye see) apparantly from this dutie daily performed, as in feruencie of the spirit; so in other solemni∣ties: beside a longer time of continuing the same. This dutie (when the oc∣casion of it, belonging to a whole Church, is publikely performed) ought to be accompanied with the preaching of the word, to quicken the assemblie to the more liuely professing of their thankfulnes, accordingly as their so∣lemne feasts vnder the law, were with an holie conuocation. And if the cause [ E] of this extraordinarie helpe be priuate concerning some one person alone, or a familie, or some few, then it is to bee offered in priuate of them (whom this great benefit concerneth) with Psalmes, and praisings of his name, spea∣king of his workes, and reading Scriptures tending to that end: as Psal. 105. 106.107.

And because I finde one place very fit for this purpose, which teacheth a most right manner of the practise of this dutie, whether we shall be occasio∣ned

publikely or priuately to doe the same, I thought it very expedient here [ F] to put in the same: which manner of praising God was appointed by the man of God, Dauid, at the setting vp of the Arke of God in the tabernacle. Some of the words are these: Praise the Lord, and call vpon his name; declare his workes among the people: sing vnto him, sing praise vnto him, talke of all his wonder∣full workes: Reioyce in his holy name: let the hearts of them that seeke the Lord, re∣ioyce. And this of solemne thanksgiuing.

The other extraordinarie helpe is fasting, ioyned with most feruent prayer. And this is a most earnest profession of deepe humbling our selues, in abstinence with confession of sinnes and supplications (for the greatest part of the day at the least) to God, to turne away some sore calamitie from [ G] vs, or for obtaining of some especiall blessing. This description in few words I will lay open for their cause, who perhaps haue not read nor heard much of this exercise of fasting, neither haue bookes at hand to helpe them [ 1] to the right vse of it: I say we must be deepely humbled, and make earnest profession of it, more then in the ordinarie abasing of our selues. For though as oft as we doe pray, and confesse our sinnes, we ought to doe them hartily, and deepely: yet neither in the like continuance of time, nor in the same measure of feruencie can they alwayes be, as at and in this exercise, they ought to be.

[ 2] Secondly I adde, that with this; abstinencie must be adioyned: I meane [ H] thereby, that we must depriue our selues herein of the lawfull pleasures and liberties of this life, as meates, drinkes (more then for necessitie) costly appar∣rell, earthly dealings (which yet at other times are free for vs, to inioy) there∣by declaring, that we haue by our sins made our selues vnworthie of them. [ 3] And thirdly, in that I say it must be done the most part of the day, that is, to the end that by this long time of our humiliation and abasement, our hearts may be more cast downe, and throughly touched with our distressed estate, [ 4] then in a shorter time they are like to be. Fourthly, supplications, which con∣taine our suites and confession of sinnes, are added, to teach vs, that the chiefe [ 5] part of this exercise consisteth therein. Fiftly, in that this is done for the re∣moouing [ I] of some great calamitie, that is to be vnderstoode, either of some sore affliction outwardly hanging ouer vs, or the whole Church, or alreadie vpon vs; or for some greeuous sinne committed, or long lien in of vs. The which when weaker meanes remooue not from vs, these are inioyned vs of the Lord, to deliuer vs from them, wholy or in part, or else to stay vs, that we may rest our selues on God, that his grace shall be sufficient for vs.

And here we must know, that to be required, which I said to be in thankes, whether priuate or publike, that to enable vs to this dutie the rather, we must in the one, vse the benefit of sermons, and fit scriptures to stirre vs vp hereun∣to, and in the other to meditate of the like scriptures priuately, for the well [ K] carrying of our selues through that so weightie a busines: but in both, let this be regarded, that we take them not in hand, except we come in true and vnfained repentance, which as surely, as we bring thither: so sure we may be, that God will be with vs there, and heare vs, which will make the whole action more sauorie, and the end of it to be with comfort, which is the right manner of taking it in hand. Now therefore the nature and qualitie of this

[ A] exercise being in some sort laid out vnto vs, as the former was, if we duly weigh the force and vse of them both in their proper kind, namely, how the one raiseth vs to a ioyfull recording of Gods wonderfull kindnes: the other bringeth vs loue, for our owne vilenes, more especially remembred: both of them doe exceedingly draw our hearts in more loue and obedience to God, who can deny, that they both, in the time, wherein they are to be vsed euen as a long time after, are most effectuall meanes to set vs forward in the godly life?

To say more of the meanes and helps, I haue not thought it expedient. Therefore to end this whole treatise of the helps, these few cautions I would [ B] wish to be had of thee, the diligent reader, (to the end thou maiest haue the right vse of them) namely to vnderstand them well, and consider throughly of them, and of the commoditie, which they may bring: and so with a quiet and meeke heart set vpon them, in that manner that thou hast them set downe vnto thee: And incourage thy selfe hereunto by this reason, that see∣ing some one of them hath so great force, to the wel framing of the heart and life (each in his kinde) then all of them together, being so vsed, must needes bring a more large and liberall blessing that way. But as they are pretious and haue an excellent end, so hold still that account and estimation of them, and vse them with all high reuerence, as frailtie will permit, and not for fashi∣on [ C] (as the counsell of flesh will be) to make the best things vile and common in a short time. Neither giue place to wearines and slacknes in vsing of them, either in the first entrance, or after longer continuance: yet if by vnawares, or any other way, these faults escape, be diligent and readie to espie them, and hide them not, but checking thy corrupt heart, confesse it to the Lord in secret, and he will heare thee and forgiue thee; and then set vpon the vse of the forementioned helps, freshly and sauourly againe as thou diddest be∣fore.

There remaineth onely this, at what time, so farre as we may know it, we should vse them, and which of them should be vsed euery day: and which, [ D] otherwise; which is a poynt most needefull to bee knowne. But this requiring another place, cannot conueniently bee done here, but shall follow in the next treatise of the daily direction.

The end of the third treatise.

Notes

• Christian life is vpheld by meanes.
• VVhat these meanes be, and their kinds.
• The publike helpes and which they be.
• The priuate helps, and the kinds of them.
• The necessitie of the priuate.
• Truth.
• Ioh. 5.39.
• Authoritie.
• Gal. 1.8.
• Sufficiencie. 2. Tim. 5.16.
• Plainenes.
• Ephes. 4.11. Exposition, and preaching.
• Act. 17.11.
• 1. Thess. 3.10. 1. Pet. 5.2.
• Iohn. 21.15.
• 1. Thess. 2.13. Heb. 4.12.
• Benefit to the vnregenerate.
• 1. Cor. 14.24. Act. 26.18.
• To the regene∣rate.
• 1. Knowledge.
• The vertues of the pearle.
• 2
• 3
• 4
• The fift benefit of ordinarie preaching.
• The sixt.
• 1. Pet. 5.2. 2. Tim. 4.2. Luk. 19.44.
• Prou. 23.23. Matth. 9.37.
• Ioh. 4.35.
• The Sacra∣ments confirme that which the word teacheth.
• Iohn. 13.1.
• Rom. 4.11.
• VVhat, God and the faith∣full doe coue∣nant, each to other in the Sa∣craments.
• Rom. 6.2.
• The Sacra∣ments are my∣steries to the vnbeleeuers, but not so to the faithfull.
• Baptisme how it is and helpe.
• The Lords sup∣per how it is an helpe.
• VVherein wor∣thie receiuing consisteth.
• The manner of preparing our selues to the Lords supper.
• VVhat is to be done, when we cannot prepare our selues.
• How prepara∣tion to receiue worthily is an helpe to liue well.
• How the faith∣full should be at the supper of the Lord. Iohn. 6.55.
• Cant. 2.4.
• Psal. 116.12.
• After receiuing the faithfull communicant is fitter to liue godly.
• One helpe be∣ing vsed, ano∣ther is not to be neglected.
• 1. Cor. 11.30.
• Matth. 18.
• VVhat holdeth some from pub∣like prayer.
• How others are withholden.
• Answere to the first obiection.
• Ioh. 16.24.
• Answere to the second.
• The booke of Common prayer in the Letanie, and exhorta∣tion after Bap∣tisme.
• Necessitie of priuate helpes.
• The priuate helpes in little acquaintance with men. And that also with some of the godly.
• The publike without the priuate, cold.
• No excuse for neglecting pri∣uate helps.
• VVhat it is.
• Prou. 4.23.
• Psal. 39.1.
• It must goe with sobrietie.
• Matth. 26.41. Mark. 13.33. &c.
• The necessitie of it.
• 2. Tim. 4.5. What manner of watchfullnes we should vse.
• Psal. 101.2.
• Heb. 3.12.
• He that watch∣eth best, sleepeth sometimes.
• Much euill for want of watch∣ing.
• 1. Sam. 25.10. 2. King. 5.25.
• How a Christi∣an must frame himselfe to it.
• 1. Pet. 2.10. VVhat he must weane himselfe from, who is watchfull. Psal. 131.2.
• Prayer must goe with watching.
• VVatchfulnes is counted too strict, till men be wel acquain∣ted with it.
• The answere to them who say, they cannot watch.
• VVe must watch in the particular parts of our life.
• Ephes. 6.13.
• VVhy we ought to watch.
• Eccles. 7.
• VVhen one is not watchfull, some one crosse maketh many blessings vnsa∣uourie.
• Examples. Exod. 8.
• Dan. 2.
• Dan. 5.
• 1. Sam. 28.
• 1. Sam. 25.
• 1 King. 22.
• 1. Tim. 2.14. How the best haue offended, when they haue not bin watch∣full.
• 2. Sam. 11.2.
• Other gifts much beauti∣fied by this: and contrarie.
• The watchfull obseruing of mens tradi∣tions, is farre off from this.
• Heb. 11.6.
• We must speci∣ally watch a∣gainst that in∣firmitie, which most anoyeth vs.
• 1. Sam. 12.19.
• 1. Sam. 8.19.
• An illustrating it by similies.
• The fruite of such watching.
• If we be but turned out of the way, we must speedily returne. Phil. 2.12. Prou. 28.14.
• VVhat it is.
• Matth. 6.
• Genes. 24.63.
• Psal. 119.97. Iosh. 1.8.
• The matter of meditation.
• The necessitie of meditation.
• What our me∣ditations should be of our sinnes.
• Heb. ••.1.
• Meditation purgeth out sin.
• Our hearts are deceitfull.
• Rom. 2.28. Zach. 12.12.
• VVe must set against our sinne in our pri∣uate meditati∣on, before we can cast it off in company.
• Other sweete benefit of me∣ditation.
• 2. Thes. 3.4.
• Meditation, a stranger to ma∣ny.
• The lets of me∣ditation, are di∣uers.
• The first let and the remedie thereof.
• VVant of mat∣ter.
• Luk. 16.2.3.
• The second let, and the reme∣thereof.
• The third let, and the reme∣die thereof.
• Luk. 10.42.
• Two abuses of meditation. The first, to vse it sleightly, and so to make a ceremonie of it.
• The remedie, we must be per∣swaded, that it is worthie to be delighted in.
• Esai. 29.13.
• The second, when we be clogged and fraught with phantasies and cares.
• Heb. 3.12.
• The remedie, we must care∣fully set our selues against the corruption of our hearts.
• Psal. 91.11.12 13.14.
• Ioh. 16.33. Ioh. 15.19. VVe must haue our conuersa∣tion heauenly. Phil. 3.10.
• Men lose a great part of their sweete and blessed li∣uing here, see∣ing they will not vse medi∣tation.
• It is vtterly vn∣beseeming, that the weightiest matters should be slightly re∣garded.
• The former re∣medie more ful∣ly and cleerely set downe.
• Rules and ex∣amples of me∣ditation, follow.
• Foure rules to direct vnto me∣ditation.
• 1 Rule.
• Ierem. 17.9.
• Psalm. 55.17.
• 2
• Pro. 4.21. &c.
• 3
• 4 Ioh. 14.15.16.
• Prou. 27.7.
• Particulars to muse on. Psal. 73.25.
• Reioycing.
• Christian life.
• Watchfulnes.
• Of falles.
• Priuiledge of a godly life in trouble.
• Reioycing
• Crosses.
• Worldlines.
• Afflictions.
• Sobrietie.
• Of falles.
• Troubles.
• Conference.
• Calling.
• Col. 3.23.
• Affliction. Luk. 22.39. Ioh. 18.2. Dan. 6.10.
• Matth. 6.33.
• Loue of God.
• Godly life.
• Of death.
• 1. Pet. 1.24. 1. Cor. 7.29. 1. Ioh. 2.13.
• VVatch and pray.
• Nehem. 2.4.
• Priuiledge.
• A good estate.
• Psal. 119.16.
• Priuiledge.
• Faith.
• Fulnes.
• Sight of our miserie.
• Luk. 21.38. Iam. 5.5.
• Phil. 3.14. How needfull it is to set our selues to goe on through diffi∣culties.
• Heb. 13.13.
• Col. 1.11.
• Deut. 33.18.
• Perseuarance,
• Depend on God.
• There must be growing daily.
• One sinne or o∣ther commonly trouble vs.
• Subtiltie in our liuing doth most deceiue our selues.
• 2. Cor. 1.12. Iob. 31.13. To lose grace.
• Cant. 2.7.
• Ioh. 14.22. Reuel. 3.20.
• a

  1. Pet. 1.15. Psam. 39.1. Ephes. 5.15.
• b

  Ephes. 5.16. Col. 4.5.
• c

  Col. 4.2.
• d

  Luk. 14.15.16. Heb. 10.
• e

  Deut. 4.9. & 6.7. Genes. 18.19.
• f

  Prou. 31.27.28.
• g

  Col. 3.2.
• h

  Heb. 13.16. Gal. 6.10.
• i

  Col. 3.5. Ephes. 5.3.4.
• k

  Matth. 16.24
• l

  Dan. 9.3.4. &c. 20. Lament. 1.1.
• m

  1. Cor. 1.7. Tit. 2.13.
• n

  Iam. 5.16.
• o

  Eccles. 7.4. Phil. 1.23. Reuel. 22.20.
• p

  Deut. 17.19.20. Iosh. 1.8. Psam. 1.2. Dan. 9.2.
• q

  Nehem. 9.38. 2. Chro. 34.31.
• r

  1. Pet. 1.14. 2. Pet. 2.20.21.22.
• s

  Matth. 11.8. 1.Thes. 5.22.
• t

  Reuel. 2.4.
• u

  Iam. 1.19.
• w

  Iam. 1.22. Rom. 2.13.
• x

  Eccles. 4.17.
• y

  Ephes. 5.20. Psal. 116.12.13 & 118.15.
• z

  Phil. 1.23. 2. Tim. 4.7.8.
• Perswasions to vse meditation.
• Just cause to complaine of the want of meditation in all sortes of men. Luk. 23.28.
• Ierem▪ 8.6.
• 1. Tim. 4.15.
• Especially in the minister.
• Obiection.
• Answere.
• We should not beheld from meditation, by worldlings ex∣ample.
• Luk. 14.30.
• Foure points to be considered touching the Christian ar∣mour.
• The first point sheweth what the armour is.
• 2. Cor. 10.4.
• Ephes. 6.14.
• The parts of the armour.
• VVhat sinceri∣tie is.
• Psal. 32.2. Matth. 5.8.
• Prou. 20.6.
• Ierem. 13.23.
• What righte∣ousnes is.
• Prou. 28.1. Psalm. 7.
• Phil. 1.11.
• Iob. 31.35.
• Shooes of peace▪
• Rom. 5.1.
• Luk. 22.57. Luk. 22.33.
• Phil. 4.7. Ioh. 16.33.
• Rom. 8.31. Psal. 27.1.
• Faith.
• Rom. 8.32.
• Col. 1.23.
• VVhat hope is. Rom. 12.12.
• 1. Pet. 1.13.
• Rom. 8.28.
• The word of God.
• Psal. 119.105.
• 1. Pet. 3.17.
• 2. Cor. 3.18. Prou. 1.6. Prou. 9.
• Ioh. 13.17.
• The second point, that the Christian life cannot stand without it.
• Ephes. 6.13.
• Shod with the preparation.
• Luk. 2.35.
• The shield of faith.
• 1. Pet. 5.7. Iam. 4.7.
• The breast-plate of righte∣ousnes.
• Prou. 3.30.
• 2. Cor. 6.4.5. &c.
• The svvord of the spirit.
• The girdle of truth.
• Prou. 20.6.
• The helmet of hope.
• The third point is how the ar∣mour should be put on.
• 2. Pet. 1.4.
• Luk. 17.31.
• Col. 3.13. Ephe. 6.13.14
• Obiection.
• Ephes. 6.14. Col. 3.13.
• Matth. 26.41.
• Ephes. 6.18.
• Iam. 1.6.
• Gen. 21.16.17.
• Ioh. 4.10.
• Ephes. 6.14.
• 1. King. 3.9. Psal. 51.12. & 77.5.
• Iam. 1.6.
• The armour be∣ing put on, must be kept on. Phil. 4.4.
• Prou. 15.15. 1. Thes. 5.16.17
• Ephes. 6.14. 2. Pet. 1.5.6.
• 2. Pet. 1.10.
• Euen the weak∣est Christian as well as the strongest, must weare the ar∣mour.
• Reue. 3.11.
• 2. Thess. 3.4.
• 2. Cor. 10.4.
• 1. Ioh. 5.4. 1. Pet. 5.7.
• Mark. 9.23.
• Matth. 5.8.
• Prou. 14.6.
• Psa. 119.11.12
• 1. Sam. 25.34.
• Obiection.
• Answere.
• Obiection.
• Answer.
• 1. Cor. 4.8.
• Iosh. 1.8. 2. Cor. 10.4.
• Two obiections. The first.
• The second ob∣iection.
• The first obie∣ction answered.
• The second ob∣iection answe∣red.
• Prou. 4.18.
• Of our owne experience.
• What it is.
• Experience of the fruite of a godly life, the best meane to continue it.
• Experience how affliction hath best end and is a rule for euer after. Psal. 120.1. 1. Sam. 17.34.
• Psal. 77.10.11.
• Psal. 37.37.
• 2. Cor. 1.10.
• Esay. 59.1.
• Rom. 5.5.
• VVofull that men learne not experience.
• Prou. 14.6.
• The fourth and fift priuate helpe.
• Of the vse of company in fa∣milie exercise, and confe∣rence, &c.
• The sixt priuate helpe.
• Thanksgiuing.
• Three perswa∣sions to moue to thanksgiuing.
• The first. 1. Sam. 25.32. Genes. 24.27. Luk. 17.15.
• The second.
• Psal. 126.1.2.
• The third.
• Psalm. 116.5. to 16.
• Luk. 18.11.
• Three duties required in thanksgiuing.
• 1. Loue of God.
• Psal. 116.1.
• 2. A desire to set foorth his glorie. 2. Cor. 4.13.
• Psal. 116.12.
• Psal. 111.
• 3. A further proceeding in obedience.
• Deut. 6.10, 11, 12.
• Psal. 50.16.
• 1. Thess. 5.19.
• Confession of sinnes another helpe to a Chri∣stian life.
• 1. Ioh. 1.8.9. Psal. 32.5.6.
• Foure things in confession.
• 2. Sam. 12.13.
• Psal. 51.4.5.
• Dan. 9.5.
• Luk. 18.13.
• Luk. 15.17. Vers. 21.
• Vers. 19. & 21
• 1. Sam. 12.20.
• Obiection.
• Answere.
• Request ano∣ther helpe to liue godly.
• What request is.
• 1. Sam. 1.15. The first thing in request.
• Luk. 18.13.
• Matth. 5.3. Psal. 145.19. Matth. 15.28.
• Luk. 18.1.
• The second thing in re∣quest.
• 1. Ioh. 5.14.
• Ioh. 13.14. & 15.7. & 16.24.
• The third thing in request.
• Iam. 16.
• Ioh. 16.24.
• Three effects of prayer.
• The first. Iam. 4.8. Ioh. 16.26. Reuel. 3.10.
• The second.
• The third.
• Matth. 7.7.
• The fourth thing in re∣quest.
• Prou. 28.9.
• Psalm. 7.4.
• Iam. 4.8.9.10. 1. Sam. 7.7.
• The seuenth helpe is rea∣ding.
• Rules about reading in ge∣nerall.
• The first rule.
• The second rule.
• The third rule about reading.
• Eccles. 12.14.
• The 4. rule.
• Rules more particularly a∣bout the man∣ner of reading.
• Rom. 15.4.
• Ioh. 5.39. Act. 17.11.
• Reue. 1.3.
• A proofe of negligent rea∣ding.
• Two obserua∣tions about reading.
• The first.
• The second.
• The extraor∣dinarie helpes to a true Chri∣stian life.
• The first extra∣ordinarie help; is solemne thankesgiuing. VVhat it is.
• An example of it.
• Ester 4.16. & 9.1.
• Ester 9.18, 21.
• It is to be vsed according to the occasion.
• Publikely.
• Or priuatly.
• Scriptures fit for it.
• 1. Chron. 16.8. to 16. & 29.10. to 15.
• The second ex¦traordinarie helpe is fasting. What it is.
• 2. Chron. 20.6.
• Dan. 3.18. 2. Cor. 12.9.
• 2. Chron. 20.12.13.27.28.
• Cautions how to vse the helps mentioned in this treatise.
• Haue them in high account.
• Vse them not for fashion.
• Vse them con∣stantly.
• If they waxe vnsauoury, giue no place to such deceit, but mone to God for the former grace.