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.

[ A]

THE SEVENTH TREA∣TISE: OF THE OBIECTI∣ONS [ B] AND CAVILS WHICH may be brought against the doctrine before set downe; and an answere to them. (Book 7)

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

[ C] NOw that I haue set downe the summe of the matter which I tooke in hand, and haue shewed how it behoueth the people of God to be directed and guided daily vnto the Christian life, and what impediments are in the way to hinder from it, and priuiledges to incourage to it: I will now in the next and last place, as I appointed in the en∣trance, meet with the obiections and cauils which may arise from thence: that all the Lords inheritance may walke after that course more resolutely and boldly; especially when such ob∣iections as may trouble them, shall appeare to be but weake and vaine. As I [ D] nothing doubt, but whatsoeuer shew of reason may come in the way against it, shall be seene to be but the froth of mans braine, and carnall. And I likewise hope, that such as shall be acquainted with the doctrine before set downe, shal not onely be incouraged by these answers to practise it, but also inabled and perswaded to continue therein till more light be giuen them for the well go∣uerning of themselues, and that in a more perfect maner than I can set downe: in the meane season, that this which I heere haue propounded, may helpe to direct the common sort of Christian people, as the godly learned haue bene taught of God to direct themselues. For who knoweth not this, that euen many of Gods deare children doe and haue through ignorance and for want [ E] of direction, very dimly seene into the beauty of a godly life, and vncomforta∣blely gone about it, and haue made a meere toile of the seruice of God, which should be the greatest pleasure? Therefore as it is not to be doubted, but that numbers will rebell against the doctrine which rangeth them within holie compasse, and will refuse to be subiect to it; and that they which doe so, will frame their iudgement to their practise, to excuse and defend that to be good which they doe; and besides, there is no doubt, but that questions will arise in

the weake beleeuers about it to trouble them: I will therefore (as I said) in [ F] this Treatise set my selfe against such carnall reasonings, answering the cauils and quarrels which they shall raise and bring for the defence of their euill liues against the former doctrine; and then remoue the obiections which weake (but yet teachable) Christians would or ought to propound for their satisfy∣ing, before I end.

* 1.1And I will do it in this maner: First, to answer them who obiect, that there is no need of any daily directing of vs, as long as we haue the Scriptures; and therefore, neither this which is before set downe by me, nor any other, is of a∣ny vse, or to any purpose: this I will answer in the next chapter. Then I will [ G] shew the obiections and cauils of them, who say, that neither this nor any o∣ther like it, can be obserued, that is, daily; and set downe their reasons; and shew what great inconueniences they thinke would follow: and to these I will an∣swer in the three next chapters. After both, I will mention sundrie of the par∣ticular doubts, which are like to rise in the minds of such as are teachable and well disposed Christians, and arme them against the same; to the tenth chap∣ter. And last of all, I will shut vp this Treatise and the whole booke: exhorting all the faithfull to make vse of it; and the vnreformed, to repentance.

[ H]

CHAP. 2. Of the first obiection: That their needs no direction daily besides Gods word; and therefore this is needlesse.

ANd first, if any doe maruell why I write any direction at all as though God had not set downe in the scripture a way for vs all to walke in: to this I answere, That if that were a good reason why no helpe for mens weakenesse should be set forth in wri∣ting, because it is the same which is in the scripture; then it [ I] should follow with as great reason, that nothing should be preached, because all that which is preached (if we preach in the name and by the authority of God) is out of the scripture. But seeing there can be no doubt made of that, & therfore that both preaching & writing are singular gifts of God for the buil∣ding vp of his church; & that al helps are not enough to hold vs on still in our Christian course: therefore all men see that this doubt is soone answered, & will grant, that it is necessary to haue daily direction for our liues drawen out of the scriptures, though we haue them extant among vs. This being so, I will proceed to shew the cause, why I haue taken in hand any such thing in this booke: and will answere particular questions and obiections afterwards. I [ K] haue considered,* 1.2 being conuersant among the people, of whom, many haue receiued the gospell gladly, what great wants and infirmities are among them: and as diuerse of them conceiue and vnderstand that which is taught them with much adoe; so they as hardly keepe it in memory, and therefore make the lesse vse of it. So that, although all things necessary to saluation and god∣linesse, be taught one time or other, where an ordinary ministery is; yet, as I

[ A] haue good proofe, it must be a very long time to bring the most part, euen of the forwarder sort, to be able to guide themselues, and to lay together in one summe those things, which haue beene taught them at many times: I did therefore indeauour my selfe, to lay before them a summe of that in one view, which they haue bene learning many yeeres: that they hauing the same brought into some easie and familiar kinde of order, may through the blessing of God finde helpe and ease by it.

And besides, I haue knowen many of great forwardnesse and ready to re∣ceiue any profitable lessons,* 1.3 (euen as the Thessolonians were) who hauing [ B] long wandered in sorrowfulnesse of heart, and found much vntowardnesse in their life, haue complained bitterly; wishing most willingly,* 1.4 that they might haue found some direction to lead them into their way, and to hold them con∣stantly in the same. And this they haue done, for that they were so soone vnset∣led and waxed loose hearted in a small time and short space, although a little before they felt themselues in some good case, euen ready and willing to serue God: which men being directed how to keepe constant, shall not a little be eased. And if you will say, They may heare their preachers and so learne to stay themselues: who doth not know, that they must proceed in their teaching as occasion is offered by their text; which doth not fall out commonly such or in [ C] such maner to be handled, that it satisfieth those which be in this case, being parhaps but touched briefely? and though it doe somewhat comfort them which they heare, yet it abideth not by them, through forgetfulnesse and o∣ther occasions; and yet there are very many that neuer heare any such thing taught them at all, or to very small purpose: and therefore if such may haue somewhat lying by them, to guide them in that their so great necessity, shall it not be (thinke we) great helpe and contentment to them?

Now if you aske,* 1.5 why they doe not open their case and make their griefe knowen to their teachers: I say, some of them are ashamed, some are affraid to shew their estate to others, the diuell holding them in ignorance and distrust. [ D] Againe, many of their ministers, to whom they may haue accesse, either for want of knowledge, or of experience, or both, are not able; and others of ill conscience are not willing to resolue them, nor stay their mindes, but wound and vex them with mocks & discouragements rather, (as the watchmen which Salomon speaketh of (calling them fooles for medling with the scriptures: and this is the comfort which they finde at their hands. These things when I haue weighed and thought vpon, what light, ease of heart,* 1.6 and consolation many of Gods deare seruants haue beene depriued off for want of direction, and how many of them haue walked heauily and with hanging downe of the head; and all because they haue seene their frailty great, felt their wants many and grie∣uous, [ E] and vtterly vnable, by that which they had learned, to carry forward themselues in their Christian course by reason of their so many discourage∣ments, and the same not prouided against: I wished most earnestly that some such thing might come forth, as might settle men more firmely in a Christian estate, that such as are willing, may be able also to direct themselues in their daily cariage: which how greatly it may benefit them that haue a minde to please God, and how much more fit it may make them to profit by the daily

teaching which is among them, (that I say nothing what good it may doe o∣thers) [ F] it is no hard thing to iudge and determine.

* 1.7Besides this, such as finde no want of it, because they know not whether there be any easier way to guide them, then they already vnderstand, there is no doubt but many of them, if there were any extant, would keepe a more sound course in their liues then now they doe, hauing (I speake of many of them) none other helpe then their publique teaching, which in many places is both seldome and slight.

And to speake plainly, (if it be expedient to speake thus: for the loue of Gods people constraineth me) I haue my selfe languished long,* 1.8 (though not [ G] without Christ in the world, and therefore not altogether without flitting comfort) sometimes to see such vnsetlednesse in my life, such vncertainty in my waies, so oft proposing greater proceeding and more constancy in that which is good, more exercise of my faith in praier, ofter reioycing in the Lord for the priuiledges which he hath granted to vs. Many yeeres these and such like haue beene my desire, and longed after: but many alterations, disa∣pointments, vnsetlings of minde haue come, with no small heauinesse accom∣panying the same; vntill wofull experience draue me to tie vp mine affections shorter, and for better stay of my selfe, to draw somewhat according to my small knowledge and experience out of my reading, to be a more certaine [ H] maner of direction for me through the daie and weeke, which I may aime at: and if not so full and perfit, as it might be, and by some other might haue bene penned; at the least, such it is as Gods word doth lay out vnto vs, and such as if men were as fit to profit by it, as it is fit to doe them good, it should not be as it is with many well disposed christians. By the which whatsoeuer I haue attained vnto, I will not say, but I dare warrant the carefull and faithfull obser∣uer of it (the Lord being true of his word,* 1.9 who blesseth the meanes, which are vsed in simplicity) that his labour in the practise of it, shall be plentifully recompenced, yea his gaine by many degrees shall be greater then his trauel. This I say now, seeing by the importunity of many I haue made it cōmon to [ I] others which I collected and gathered for mine owne vse: and therefore I may be bold also to say, that whiles men doe serue God with some care, & be∣ing called home to repentance, doe desire to set forth his glory, yet when they shall not propound to themselues for this purpose, some certaine course dai∣ly to walke in, but goe on vncertainly, that is, one day giuing themselues carefully to good duties, but an other day neglecting them, and following the occasions thereof rather then resolutely armed against the same;* 1.10 it both cau∣seth great distraction and vnsetlednesse in them, though otherwise good men, and bringeth much barrennes of heart, giueth more strength to their corrup∣tion and more aduantage to the aduersary, and therewithall depriueth them [ K] of much communion with the Lord and comfort thereby, and causeth that the godly life is not found and inioied of them in many points as it might be.

I haue spoken much of the priuiledges of a godly life, though no tongue of Angels can sufficiently set out the same: yet many (no doubt) of good hope haue not found it so,* 1.11 for that they haue had but weake helpes to set them forward, in hauing their part in them, but are ignorant rather of the variety of

[ A] the good things, which God hath prepared for them that loue him, and therefore their faith and comfort are weake, when yet their discouragements and hinderances haue beene strong and many. These at some time haue felt the fauor of God shed into their harts, that they might not turne from him al∣together: but if they haue not attained to some good order and setled course to direct themselues by, they must needs tast the more of the corruption of the world, be the more in subiection to their rebellious affections, and there∣fore the lesse feele the benefit of a Godly life.

For from whence are there so many heauinesses, complaints of vnsetlednes, [ B] inconstancy, yea & halting with God, but frō hence in great part, that they do quench the worke of Gods spirit in themselues, & cannot tel how to quicken vp themselues againe, nor to arise when they are fallen, & to return when they are gone out of the way, nor to guide themselues from one duty to another?

I know that it is not the vertue, nor the power of outward meanes vsing, nor of any direction that can bring our liues in frame: but yet for al that,* 1.12 when they are reuerently and confidently vsed, God hath promised that it shall not be in vaine, but they shall auaile much to our benefit. What meant the Lord Iesus else, to charge vs to watch & pray, to heare and read? and the Apostle also, in the name of God to exhort vs, whiles we are in this warfare of the world to [ C] haue alwaies our compleat & full armour, & not to walke naked & hang that vpon the wall, but that we should daily gird it vnto vs, & suffer no day to passe in the which we should walke without it? and to what other end tendeth this di∣rection, which I am now occupied about? For if euery day & oft in the day we looke not carefully that we be armed with it, let vs looke for no other frō him who is our professed enemy, (& as able to hurt vs, as willing and watching for it) let vs looke for no other (I say) but to be dangerously foiled,* 1.13 as many euē of the better sort are, though some of them through spirituall slumber feele it not, neither perceiue it in a long time, till it please God to awake them.

But to returne to perswade,* 1.14 that it is necessarie that Gods people should [ D] be daily holden within holy bounds: is it not preposterous and lamentable that we can say, that where no order is in any thing that is taken in hand, there is confusion and danger; and yet, although there be none taken for the dai∣ly gouerning of a Christian mans life out of Gods word, which without dai∣ly direction is soonest out of order; yet there we suspect not, neither feare a∣ny confusion and danger? The husbandman cannot yeeld his rent, nor reape his yearely haruest without his daily and continued labour: neither can the captaine mainteine warre against his enemie except he renue his band, and cause daily attendance to be giuen by the same, and necessary prouision to be in a readinesse; and so I may say of the rest. In like maner, the Christian can∣not [ E] looke to continue faithfull vnto the end, if he set not himselfe of purpose to continue daily his diligence in resisting his sinne, and if he gather not dai∣ly strength, by the continuance of some good meanes against the euils there∣of. Insomuch, that if a man had all the knowledge that many men haue, and should be ignorant of no necessarie point of dutie: yet if he should not with a well ordered minde, prouide and carefully looke for the right vse of his knowledge euery day, as he shall haue occasion to practise it; he might quick∣ly

be too farre gone out of the way in some grosse dishonouring of God: [ F] which though it doe not pricke and wound them by and by, yet a time will come, when he shall wish he had borne the yoke of Christ, and kept com∣passe; for the end of a thing is not like the beginning.

If any should thinke me vnaduised to call in this earnest manner, for daily directing of men priuately,* 1.15 as though I set little by, or made small account of the helpes which they haue in publike assemblies; I haue said before, that I preferre these before the other: yet it may please them to vnderstand, that be∣sides the benefit of them, which is very great and singular, euery man shall finde it more then necessarie, that they be not idle nor vnprofitable at home [ G] about the well gouerning of themselues in the seuerall and manifold affaires of the day; and yet shall not this be any derogating from the other, but the fruite of it, euen as necessary for the soule, as to haue a daily good diet and or∣dinary for the body although it haue a feast once in the weeke. This I haue spoken generally hitherto, to perswade many that feare God, (and yet for want of knowledge doe serue God very vncerteinly, and see not therefore the ex∣cellency and price of the estate that he hath called them vnto) that he hath not left vs so desolate and stranger-like from him heere on earth, that we shoulde but seldome thinke of or heare from him;* 1.16 but should haue daily recourse to him, and throughout the day be with him, and not as the wandring man, who [ H] hath lost his way, so to be at any time out of his gouernment. And that it is not onely his pleasure, but also his commandement, that we should so liue in the world, and so haue to doe in it, that yet all the day long (as our frailtie doth permit) we may haue our meditation on him, and on our happinesse in conuersing and walking still with him.

If this state be thought too precise by some; let them consider the exam∣ples of those who are commended in the Scriptures for their constant walking with God:* 1.17 how they were taken vp with the loue of him, and possessed of faith, &c. for so the Apostle speaketh of the Thessalonians; that they a∣bounded in these, and were ready to doe whatsoeuer he commanded them: [ I] and Dauid praied that he might not wander from Gods commandements.* 1.18 What is heere commended in them, but that which these mislike and speake against at this day in vs, who labor for some measure of it? Is that il in vs, which was good in them? There want no proofes nor examples to teach what we should doe in this behalfe; but the flesh rocketh asleepe euen many good Christians. But whatsoeuer these Obiecters alledge, who haue not tasted of these dainties, let vs be most glad to heare, and more glad to learne; that the beloued of the Lord may dwell in safety vnder his protection all the day long.* 1.19 And if we haue not knowen so much, as that God hath left vs such direction to inioy his presence in some continuall maner amongst vs: then let vs now [ K] learne, and beleeue it, that we may reape fruite of it accordingly; and not be so haled this way and that way in the world with cares and vexations, and snared and allured with earthly pleasures and delights; neither vnsetled so with vnreasonable and vngodly persons, that we can hardly once in the day, (yea, sometime through the weeke) haue liberty and abilitie, so much as one quarter of an houre to solace our selues with holy meditation and remem∣brance

[ A] of heauenly things: for thus it hath beene with many of the deare ser∣uants of God, (of such slauery they haue beene holden vnder) who yet I doubt not but they shall without neglecting any necessarie businesse, shake off much needlesse tediousnes in their liues, and see their estate much altered to the contrary liberty and holy reioicing, if they will duely regard what God hath said of this daily keeping of a good course, and not what carnall Obiec∣tors say, to discourage them. And thus much of the first obiection.

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

BVt I hauing thus shewed the cause why I tooke this in hand, and answered them, who may thinke that no direction for a Christian through the day is of necessitie to be imposed vpon him: now I will proceed to satisfie the reasonable about this particular direction, or the like in effect, by answering such obiections as may be brought against the same. Some per∣haps [ C] will obiect and say: It cannot be daily obserued of any man,* 1.20 neither haue they heard, that good men in other ages haue beene giuen to any such specu∣latiue life, except the monks and friers, and other of that rable: they will not deny but it is good, sometime to giue our selues to praier and other good ex∣ercises; but euery day to doe it,* 1.21 and to be tied vnto them and to other du∣ties before mentioned, were a toile intolerable which no man can like of, & a taking away of all delight from our liues. Againe, they say: What should become of mens labour and businesse in the world? how should it go forward? Also they say: It were a strange world to see men liue now after such a sort, and a bringing in of Monkery againe.

[ D] These and such like obiections although they proceed from very euill men, and are vttered of them with a scoffing spirit; yet for want of knowledge and due consideration, they may be at the first, the thoughts of many simple well meaning men: for whose cause I will answere them, because I would be loath to leaue such in any doubts, which might trouble and hinder them. But they who obiect thus, might more iustly haue alledged other reasons, why they thinke it so hard to keepe any such daily direction: that is to say,* 1.22 partly their owne ignorance, vnacquaintednesse with this course, & vnablenesse: and partly the taunts, mocks and other discouragements, which prophane and vn∣godly men would persue them with, who should walke so vnlike other men of [ E] the world, by the practising heereof. First therefore I will answere their doubt in that they thinke it impossible: and then their reasons why they thinke it cannot be without great inconuenience.* 1.23 If it were impossible to bring our selues to such a course, (for heere is no perfection to be dreamed of by me,* 1.24 but an holy directing of our selues daily towards the kingdome of heauen) why would the prophet Dauid haue said: Blessed is the man that exerciseth himselfe and meditateth in Gods law day and night? Also why would he haue

said it of himselfe,* 1.25 That all the day long he was considering it in his minde, that [ F] is to say, meditating on it? It is manifest (whatsoeuer particular maner or or∣der he vsed heerein) that he did tie himselfe daily to this course, that is to say, to see that he walked homeward; that he might not be carried aside, or out of the way, either with the deceitfull inticements of this world, or any discou∣ragements: but much hath beene said in the former treatises to this purpose.

And such examples this present age of ours (God be praised) doth affoord, (he vouchsafe to multiply the number of them, for one an hundred) who do so passe through the affaires of this world, that the Christian life is vnto thē not in word (as it is with many which deceiue themselues) but indeed and sensible [ G] account, daily their chiefe treasure. And all that I require is no more, but that faith and godlinesse may be continued & increased in the beleeuers: and that they prouide (for the same purpose) that though the malice of the diuill doth lay many lets in their way,* 1.26 yet that they bridle & bring vnder their corruptiōs, to the maintaining of a pure hart, a good conscience & vnfaigned faith which worketh by loue, to the praise of God, & their owne comfort. The which will not be brought to passe through security & negligence, but whiles they giue al possible diligence hereunto,* 1.27 & set themselues in some good order and daily direction for the preseruing of the same. So that if there be any before others in this practise, who by experience haue found how mightily God hath bles∣sed [ H] them in this estate, (who is as ready to do the same to the rest that desire it) & haue prooued that it is possible, yea and easie (through God who maketh it so) to passe the day in well doing with peace (or when it is worst with them, to be free from euill for the most part) rather then wearisomely and vnwillingly (as the most doe:) let such be patterns and examples to those which are not so forward. Let one learne of another in meekenesse of spirit, that which he hath not as yet attained vnto: and not hold this opinion, That none can doe more then they themselues doe, nor goe beyond them; who yet haue scarcely at all, or very slightly gone about this practise, themselues.

There is no reason in it, that such as serue God in the day (as it falleth out [ I] at a venture) without any certaine purpose of care,* 1.28 or vsing the meanes for the quickening of their faith, should either finde the godly life so easie, or be able to iudge of the best way to it, as they who haue painfully trauelled in it, and spent much time about it. For they must be able to report what repulses they haue had, and how they haue recouered their strength againe: what temptati∣ons, and how they haue resisted them: what hinderances and discourage∣ments whereby they haue beene long held backe, and how they haue ouer∣come them. They must be able to say what hardnesse is in the godly life, and how it is made easie: how flitting and soone vanishing our faith is, and how it is strengthened and confirmed: what comfort and vnspeakeable peace God [ K] giueth his, to incourage them to goe forward constantly: They must haue good proofe of their many infirmities, and how they send them the more ear∣nestly to God in their praiers, to strengthen them against the same: to be short, they must be acquainted with the subtile and malicious practises of the diuill in seducing them, and with the falshood and deceiuablenesse of their owne hearts, and how they haue withstood them: and how deadly and loath∣some

[ A] the broad way that the wicked walke in, is, though it onely seeme plea∣sant. For such honour haue his Saints: such grace he bestoweth vpon them which seeke it of him in trueth.* 1.29 And when God hath thus trained and made them fit for his seruice, then shall they finde great ease and reward in seruing God, and finde by proofe the exceeding benefit of a daily direction for the well ordering of their liues; yea they shall count themselues much vnsetled, when any day shall passe them, which is not consecrated to God in that sort. Of such I wish them to learne the way,* 1.30 who would gladly please God (they say) as well as others, but yet all meanes are tedious to them to vse, besides [ B] such as they thinke good, that is, sometimes to pray as it falleth out: but as for any further or certainer course to honour God in, they thinke it meerely im∣possible for them to be brought vnto, and therefore needlesse.

And as we are wont in our matters of law to resort to them for counsell, which are best acquainted with the lawes, and best experienced in them; and in dangerous sicknesses to resort to those Physicians, who besides their knowledge haue bene a long time practisers, and haue done many great cures:* 1.31 so in the practise of the rules for a godly life (all which be grounded vpon the word of God) none can so well teach how, as they who haue taken greatest paines in the practising of them by long experience, besides their knowledge [ C] which they haue in common with others. And therefore we are to resort to them as being best able to perswade vs, that as we ought, so we may possibly attaine to the daily practise of some certaine duties, and the reuerent vsing of the helps and meanes for the well passing of the day: wheerunto, if they who professe, yea and preach, could submit themselues, to learne how to be setled by the furtherance of such as haue gone before them, both in the searching out the way, and the practise of it; there need not be any doubt, but that ma∣ny should both finde it, and with much blessing giue heartie thanks to God for it.

[ D]

CHAP. 4. Of answer to this reason against the practise of daily direction: That it is toile∣some and inconuenient, taking away all pleasure from men, and hinders their labours.

BVt now I haue shewed that it is not impossible,* 1.32 I will further answer their reasons, whereby they are led to thinke it a toile intolerable, & that which would bring exceeding inconueni∣ence. [ E] First therefore, whereas they thinke it would make mans life irkesome and a very toile, to bring our selues to this point, that our liues should be ouerlooked and regarded thorowout the day, and that we should obserue certeine rules for the well or∣dering of the same: the trueth is,* 1.33 that there is no pleasure nor comfort in the world like it; no, nor (to them who know it should be so) without it, howsoeuer men thinke otherwise. Which if I can proue, I hope they will be far from this

minde, to account it toile or wearisomnesse. And for proofe heereof, they [ F] may vnderstand, that the Holy Ghost giueth the very contrary sentence and iudgement of this matter. For whereas this right ordering of our liues, or framing them to obey Gods commandements, is the greatest wisdome, euen greater then that of the aged,* 1.34 experienced, or our teachers; yet of the same wisdome Salomon saith: All pleasures are not to be compared vnto her: therefore if thou desirest pleasure, be wise, and prouide that thy soule be safely kept from euill in the day, and throughout. For if it must needs be graunted, that it is good at some time; then it followeth, that the oftner and more vsually it is kept so, it is so much the better. And if it be the greatest pleasure of all other, [ G] to haue our hearts and conuersation with God some one houre in the day: then by many degrees is it the greatest pleasure, if we can by any good dire∣ction obtaine it for the most part,* 1.35 or throughout the day. Agreeably to the which, that man of God, who was so well experienced in these matters, testi∣fieth,* 1.36 not of some one time of his life, but of some whole part thereof: I haue had as much delight and pleasure in thy testimonies, as in all maner of riches. But you wil say: What is this to proue, that he was thus minded through the day? He speaketh (I say) of his daily course in such places; as it is easie enough to see,* 1.37 according to that which I alleadged before: All the day long is my medita∣tion in thy law, that is, (as he expoundeth himselfe elsewhere) casting and [ H] pondering in his minde, how he might keepe and might not breake it, nor wander out of the way from the direction of it. And who so hath any practise of his knowledge and experience, what reward there is in seruing God, doth clearly iustifie this to be true.

For wherefore doth the godly Christian take order to haue his recourse to God by praier, meditation, reading, when he can haue opportunitie? where∣fore is he fearefull of ill company, and desirous of good? why dareth he not fa∣shion himselfe after the world in their common prophane delights? why is the holy assembly of Saints most desired of him; but because it is the pleasure, which he seeketh aboue other? when no man doubteth, but that he hath both [ I] leasure as well as other, and occasions enough offered him to the contrarie, if he found not greater delight in this course then any other, or if there were not pleasure in the Christian life;* 1.38 and so the more Christian-like, the more pleasure. Why would the best Christians in all ages, suffer mocks, reproches, displeasure of their friends and betters, losse of their goods and other liber∣ties: and in such times and places as their profession hath beene pursued with imprisonment,* 1.39 banishment, yea, and death it selfe; goe vnder all with free choice, rather then to inioy all other pleasures of sinne, as other haue done?

* 1.40Indeed I graunt, that this is not pleasure vnto all: neither is that to be pro∣ued [ K] of me; but that it is a pleasure to those which loue the Lord, & no toile to be conuersant with him in one part of their life or other all the day long; and that with delight it may be aimed at, as at a marke, that they may please God in the things which they goe about, euen throughout the day, and may haue an eie to their actions which they doe,* 1.41 that they may not offend him: This vnto the vpright in heart is such a pleasure, as without it there is none to

[ A] them; although I denie not, but that there is much resistance against it, part∣ly through corruption, and partly for want of the knowledge of it: who yet when they haue further vnderstanding, are most of all grieued for this, that they wandred so long vncheerefully, because they knew no better. And as for them which are not pure in heart, though indeed they please themselues some way or other, yet their pleasures are but paine: and though they follow a way that seemeth pleasant; yet the issues thereof are the waies of death:* 1.42 Insomuch that not onely stolne waters, which are commonly most sweet, that is, vnlawfull liberties, are mixed with poison; but euen the pleasures of wealth and mari∣age, [ B] which are things not vnlawfull, doe hold them out of Gods kingdome.* 1.43

Thus it may appeare, that it is no wearisome thing to be setled in such a course (wherein we may please God) as frailty will permit: but the sound and chiefest pleasure rather, yea and besides, it is that onely,* 1.44 which so seasoneth our earthly and temporall liberties, that so they become lawfull and pleasant to vs also; and the duties and works of our callings, that they be not (as to others) burthensome and tedious. If all finde it not so, yet let the trueth re∣maine, and let such learne otherwise. And if by the vntowardnesse and re∣bellion of the heart, there be sometime found vnpleasantnesse and wearisom∣nesse in good things, euen amongst the best, so that they be ouercome there∣of: [ C] yet must not the vnruly heart, for all that, be yeelded vnto, but be the more strongly mastered, and all libertie which we finde to be an hinderance from the life of godlinesse, remooued.

But another reason why this course is alleadged to be absurd,* 1.45 and inconue∣nient, is this: that mens labours should heereby be hindered, and their cal∣lings neglected; and so pouerty grow vpon the land, and many euils thereby: which where absurd, and not to be suffered. To the which it may be answered, that godly thrift, and Christian gaining, and lawfull prospering in the world,* 1.46 doe arise from hence: when a man doth so goe to worke in the world, and follow his dealings, that he be sure, that he goeth about them with a minde [ D] which is at peace with God, and well ordered, that is, guided by him;* 1.47 and when he doth faithfully and deuoutly cōmend himselfe and his affaires euery day to Gods prouidence, and rest therein quietly; & when he doth as it were arme himselfe with circumspect heed-taking and wise regard, that he behaue not himselfe prophanely in the world, nor after the maner of men, but accor∣ding to that which is written: Whether we eate or drinke, or whatsoeuer we doe,* 1.48 doe all to the glory of God. And when for these purposes he shall resolue with himselfe, in the most conuenient sort that he can, to begin the daie in some Christian and godly maner, as I haue set downe in the daily direction, that all the rest of the day following, he may sauour of the same; he shall in his du∣ties [ E] doeing about the world, please God, and he shall also (as farre as God shall see it expedient) prosper in the same, as it is written:* 1.49 First seeke the kingdome of God and his righteousnesse, and other things shall be cast vpon you. And this is the labour, which should goe with religion. This ought Christi∣ans to indeauour to come vnto: wherein although all which feare God, haue not a like measure of wisdome and grace, yet let them all, wherein they want and be behinde in any part of duty, therein be willing to see their failings and

slacknesse; and so shall it goe well with them, and they shall daily come for∣ward, [ F] and be better acquainted how to doe earthly businesse with heauenly mindes. And thus carying themselues, they shall haue much blessed experi∣ence of Gods promises, in remembring, visiting and caring for them so graci∣ously: whereas on the other side, such as rise early and goe late to bed, breake their sleepe often, and fare hardly and barely, (which sort vse most meanes to be rich,* 1.50 and are most like to get the same) yet not attempting these things through Gods helpe, not vsually and oft crauing his grace and direction, not hauing their mindes seasoned with piety and the feare of God, not being pati∣ent, sober-minded, and watchfull against the euils which will meet with them, [ G] but prophane, rash and worldly; cannot finde Gods blessing in their course. If they gaine and gather, they may (I denie not) flourish and prosper in the world a while; yet is all but as Iudas his soppe, and the Israelites quailes, to become bane and poison vnto them: the Lord hath heaped hoat coales vpon their heads, and increaseth their damnation thereby the more swiftly; and oftimes,* 1.51 they are needy (that is, vnsatisfied) for all their shifts, & therefore neuer the richer: and many of them poore indeed, putting their mony into a bottomlesse purse, and that although they toile for much, yet inioy nothing. Which kind of men prouide ill for themselues many other waies, in omitting the chiefe duties which appertaine to them; for they fill their liues with much [ H] vnquietnesse, frettings, impatience, quarrels, cursings and such like: and when death commeth, (although they be little thought on in the meane season) these things will grow to some hard reckoning: and in such the prouerbe is verified, That though they be early vp, yet are they neuer the neare. For what pleasure doth God take in their toiling, when they goe to it like swine, not be∣ginning, proceeding and ending in him, that is, by his direction?

And whereas they apply another prouerbe in reproch to them which will first see God serued thus throughout their course, namely this: That the fur∣thest way about, is the nearest way home, with thē; they need not be ashamed of it. For as the nearest way doth not alwaies bring a man soonest to his iour∣nies [ I] end, when he must goe ouer hedge and ditch, through mire and water: so they who goe roundly and directly to their earthly affaires and worldly dea∣lings,* 1.52 as soone as they are vp, and (as they say) from their bed to their businesse, refusing or omitting the daily duty of renewing their praiers, their purposes and care to liue godly; they may (I deny not) goe a nearer way then the other, but they doe nothing lesse then attaine that which they seeke. For as all to whom I direct my speech, are such as would faine please God, as well as be maintained in the world; so they must looke for their successe and blessing from him, and not from their owne labour, industry and wisdome: and there∣fore they must daily seeke it at his hands by harty praier; and as they must not [ K] tempt him by neglecting paines and trauell, so they must not trust to their labour alone: for so they declare, that to be all in all with them, whiles they make hast to that, and let the principall goe.

* 1.53For while they do so, they are snared by the diuill: who setteth, not hedges and ditches in their way, (for by them yet they might haue passage, though more slow) but he pitcheth nets to intangle them, and lime twigs to hold

[ A] them; that at euening they shall feele and see with heauy cheare, that hauing left God behinde them, for all their hast they are much more held backe in respect of the other, who were thought to goe a great way about. For though they haue outward successe in the things they take in hand, yet through hast & rashnesse, brawles and vexations, and mindes fraught with earthlinesse, and such like anoiances; and remembring that they haue toiled as hirelings and slaues, and not as seruants to God by walking Christianly in their calling, (for such may goe to their worke ioifully) they finde more sorrow at night, then the profit of the day was worth, euen in the estimation of common persons, [ B] and more losse of grace then their worldly gaine can possibly recompence. But if they see not their danger, or seeing it, if they sleep in their sinnes which brought it, and repent not of them; that is worst of all.* 1.54 So that oft times it falleth out thereby, that they are constrained by the checke of their consci∣ence to cease from their labours for a time, or lose some piece of their bodily rest, to recouer their inward peace againe with the Lord and the good minde which was in them before, (if they be such as had any better at any time, for of such I speake:) whiles the other who goe to worke religiously, and take di∣rection from God, breake not off their labours at all, but go forward, and that in quietnesse also.

[ C] Who seeth not now, that such are further set backe who thinke to be most forward, by separating Christian duties from their earthly businesse?* 1.55 For as he riddeth not most worke, who goeth to it most early, when his instruments which he should vse in the performance of the same, be blunt and dull; seeing, besides that he wearieth himselfe, the worke is slacked and marred: so he that will not frame himselfe, so to performe the duties of his outward calling, that his mind may stil attend vpon God by faith, goeth about it preposterously, & shal find his successe answerable. And if it be thus with the better sort, iudge in what case they be, who, so that the peny may come in, care not though they be as like the oxe and the asse in sense of good things and vnderstanding, as they [ D] be like vnto them in seruile worke and drudgerie. And by this (I hope) it ap∣peares, that godlinesse hinders not mens labours, neither decaies the Com∣mon-wealth. Nay who seeth not, that such labour were rather pleasure with∣out perill, which worldly men are not acquainted with: and the Common∣wealth consequently, should flourish much more, hauing a certeine promise of blessing?

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

ANother reason why men cannot follow any direction daily, as is required, is this: They say, that it would be no world, if all men should be brought to such a mopish life: they meane, there should be no familiaritie nor good fellowship amongst men; one should haue no dealings with another; and so in

time,* 1.56 traffique and merchandise would faile: and by meanes hereof, leauing of [ E] mens callings, disobedience to prince and lawes, pouertie, complaints, and such like would insue and follow: and the least euill which were like to come of this new deuised fantasie (they say) would be very monkerie. This obie∣ction I do not thinke to arise or proceed from such as know what the godlie life meaneth: but lest it being cast in the teeth of some weake Christians, that this is the fruit of these fantasies and reuelations, which they call Godlinesse, and so hereby some might be troubled, I wil answer it therfore. Whereas they say, it would be a strange world, if men could be brought so farre from the corrupt and prophane fashion of the common sort, that they would submit [ G] themselues to a daily direction of their liues after the word of God: it is true indeed, that it would seeme strange to those which are contrarily minded; but that would make it neuer the worse: for such count it a strange thing (as the A∣postle saith) that other men runne not after the same excesse of riot that they doe:* 1.57 and therefore speake they euill of them. But though it would seeme strange, yet would it not bring an ouerthrow nor confusion in states, in order, in lawes, nei∣ther breake off societies and fellowships amongst men: but euery man should much better carie himselfe in all these, and the things themselues be stabli∣shed more purely, and the euill that cleaueth to them, be the more easilie and sooner purged. And as for the taking away and the breaking of ill customes, [ H] the cutting off of vngodly fellowships, the rooting out of dissolute merie-ma∣kings,* 1.58 and the corrupt and euill fashions and talke which do driue God from mens tables and companies, it were to be wished, although it should be with the murmuring and complaining of many, yet that we might once see it a∣mongst vs: yea I say, it were to be wished hartily, that the notable ill practises, customes and fashions in townes and companies of men, which vphold and mainteine the olde world and cursed fellowships in it, were ouerthrowen, and with the tables of the money changers cast downe: as houses of play and bau∣dry, where they are knowen to be; stage-plaies, May-games, Lord of misrule, Morice-dancings, flockings and meetings together at victualling houses, [ I] Innes and tauernes vsually, needlesly and dangerously, with superfluous drin∣kings and drunkennesse, swearings, quarrellings, swaggering, deriding and dis∣gracing of sincere preaching of the word, railing on preachers themselues, and mocking of such as desire to follow their doctrine; with many other such abominations: also iesters, flatterers, slanderers and prophaners of the Lords Sabbaths, in bargaining, gaining, worldly dealings and absence from the house of God, &c. Are not these with such other, the scum and kenell stuffe that poison many thousands? and are not these for all that, the delights of in∣finite people? And is the remoouing and taking away of these, and changing of such cursed fashions and customes into ciuill and religious orders, the [ K] breaking off of Christian fellowship? And as for other than it, what may bet∣ter be spared than they? And what trafficke and merchandize is hindered by the reforming of such disorders and abuses? And were the abandoning of these, the leauings of mens callings and disobedience to prince? when who seeth not, that it were the way to liue in obedience, and to follow mens callings diligently? And what complaints are occasioned heereby, but by such as be∣ing

[ A] called from their sinnes are not to be pitied? Indeed daily care of well li∣uing doth chase away these, euen as a whirlewinde: and God in his good time remoue them: that as the holy man king Dauid said of his seruants and sub∣iects: A froward heart shall not dwell in my house,* 1.59 him that priuily slandereth his neighbour will I destroy, him that hath a proud looke and an high heart,* 1.60 I cannot suffer; and such like: so we might once see and haue them, and all of like sort, odious amongst vs.* 1.61 And whereas they say that it is to set vp and bring in monkerie againe, to betake mens selues to any better course of liuing, than is commonlie practised, I answer: That I can not easilie say, whether the monks [ B] in their hypocrisie, superstition and false worship of God, were greater sinners than these obiecters in their prophanenesse and Atheisme, who worship not God at all; vnlesse we will call a mocking of God, a worshipping of him. And this is the answer, which I will vouchsafe them.

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

BVt as I haue said before, (to let these cauils goe, as not fit to trouble them who would do well) I thinke these and the like,* 1.62 the meetest obiections for such as are willing to learne: first,* 1.63 that they see not how they might be able to attaine to the practise of any good and Christian direction, and constant∣ly keepe the same: and secondly, how they may, because they are vnacquainted with it, be armed with patience against the mocks and dis∣couragements [ D] of such as might dismay them from it. For the first, it is meet, that such as shall learne and practise it, be willing and desirous of it:* 1.64 which they may easily see cause of, if they consider what vnsetlednesse is in their liues, and what vnfitnesse of minde to serue God, when they haue not by some good order taking for the same, resolued and accustomed themselues there∣unto, that is, to walke with God euery day; and how much they are the worse, when they haue not done so, but neglected the same. Also it helpeth much hereto, that they make this account with themselues, that they deale about no∣thing of such value or importance in the world, as ought by right to hinder or draw them from it.

[ E] And yet when they be brought to this,* 1.65 they must striue much against vn∣towardnesse and slouth, which hangeth in their members (as if a lion were in the way:) and withall, they must call backe and holde in,* 1.66 their earthly affecti∣ons and carnall desires from nestling themselues any way here below, so that they be not clogged thereby and made vnfit for this worke: and then a full perswasion they must haue, that their fruit shalbe farre aboue their labor.* 1.67 And to one thus prepared, I doubt not (God working by meanes) nay, I warrant it

from God, that the rules which I haue set downe, or the like, for safe condu∣cting [ F] a Christian in his way, shal be found both possible in the beginning, and easie in time and pleasant; and the gaine of the trauell such, as he will not rea∣dily lose or forgo againe.

* 1.68And before he be throughly acquainted with the practise of this, let him impart his doubts to such as may most conueniently satisfie him in the same, and so commend himselfe to the grace of God in this new enterprise, beta∣king himselfe vtterly from his former wandring and vncertaine seruing of God:* 1.69 and let him after a weeke, and so after a moneth, take view of his doings, to see what is amisse, and what is wanting, that it may be helped: if anie [ G] slouthfull deferring or omitting of any necessary part of dutie hath beene, that it may be restored: if any blessing be seene thereby, that it may be in∣creased by procuring the continuance of it. And when he shall haue had expe∣rience of good successe therein, he shall be past the danger or discourage∣ment which Ismaels progeny (I meane the generation of scorners and mock∣ers) may raise vnto him. For as infinite swarmes of vaine and hurtfull thoughts doe occupie and fill the mindes of such as haue not earnestly set themselues against them: so through Gods grace, after they haue accustomed themselues to better cogitations, and weaned themselues of purpose from their old conuersation, they shall finde occasions enough to honour God, [ H] in doing one good dutie or other; so that, they shall neither need to be idle nor vnprofitable. Which thing if many were perswaded of, they would both taste and trie it; which now they doe not, because (as they say) if they should not suffer their hearts to wander and roue euery where as they are caried, but restraine them, they know not how they could liue.

But I will proceed with other obiections which are yet behinde: among which, this troubleth many of Gods poore children, that they feare they shal neuer bring their harts to a daily course of Christian walking, seeing they are so weake and haue so much to do in subduing some one vnruly affection. The peruerse sort obiect the same, who say they could like well, that men should be [ I] taught a good order & course, but in no wise can abide that it should be daily & continuall: and I haue in a maner answered it before. For what is that which they mislike heerein? It is not the thing it selfe, nor the direction for their life in generall (they say:) but that continuall binding them to it, which is vrged, is a wearines that they cannot beare. But to leaue them as sufficiently an∣swered before, I turne to these in whose name this obiection is here propoun∣ded,* 1.70 to whom this I say: As God in the Scripture requireth perseuerance in a good course to the end; euen so, they which will faithfully submit themselues vnto that doctrine, cānot but like also to be daily setled in such an estate as lea∣deth thereto: (for otherwise, how shall they be sure that their master when he [ K] commeth, shall finde them occupied, Luc. 19.13?) and if they doe so, the hardnesse of it wil soone be alaied, and they shal in short time find it a sweet & pleasant way (as Christ calleth it,* 1.71 Mat. 11.30.) to his kingdome: so that the te∣diousnesse (as they count it) being taken away in great part, there is no cause why they should feare that, as too hard, which shall not hurt them; or seeke to shunne that as too vnpleasant, the benefit whereof they haue not prooued.

[ A] Some say, they like it well, and would with all their hearts that they could practise this direction, but they haue so many lets to holde them off and cut them from it, that they doe not see, how they shall in anie meane sort per∣forme the duties through the day, required in it. But such are to know,* 1.72 that the chiefest lets of all from a godlie life (which be, the intemperancie of the minde, and vnbridled lusts thereof) are by this direction best remedied and staied: the most of other which are outward in the world (as prouocations, temptations, and other like occasions) are heereby also, and by the well or∣dering of the affections preuented and auoided, or the easilier borne.* 1.73 And as [ B] for the third kind, which are, mens callings, dealings, labours, which (through ignorance) many doe meane when they complaine of hinderances; are none at all, but as they are made by the vnskilfulnesse, carelesnesse or other sinne of the partie which ill vseth them. And to this purpose I will tell thee what I haue heard a man of good account and long experience say: I neuer had such lets, as farre as I can call to remembrance, but if my heart had beene held in good gouernment, I might haue serued God with peace, and gone forward in the course which I propounded. Which what differeth it from that in the Prouerbes: Keepe thine heart with all diligence,* 1.74 for from thence com∣meth life? So that yee see the chiefe hinderances are vnfaithfulnesse, hardnesse [ C] of heart, frowardnesse, licentiousnesse, and such like euill distemperatures of the heart: by meanes whereof, outward occasions of sinning doe the easilier prouoke vs; and our lawfullest actions which we goe about, come vntowardly to passe.

But perhaps they will reply thus: We would sometime pray or read by our selues, or looke to some other duties which God requireth, for the well gui∣ding of our liues, when we must needs goe about our owne worke, or the prin∣ces businesse, or such like lets of one sort or other call vs away, so that we can∣not performe them: whereas they which are free from these outward busines∣ses and seruices, may take their libertie in these spirituall duties. But I aske this [ D] question of them againe: Why they should be most earnestly bent to praier and reading at such times, when they see other duties to be laid vpon them necessarily? Is it not because they see they cannot doe them, that the deuill setteth them forward so hotly at such a time to goe about them, that they may thinke themselues to be godlier then they be, and so be deceiued?* 1.75 And why are they not but euen halfe so feruent in going about reading, praying and other heauenly seruing of God, when they haue time and leisure? Which if they be, it is well: let them rest with peace therein, so shall they be the fitter to outward duties; and so doing, they must not count thēselues letted, when they do that which is their calling: If they do not, let them wisely marke how they [ E] be blind-folded on both sides; and make conscience so to doe the one dutie in his season, that the other be not counted an hinderance of them from the seruing of God, but be performed also, and that with cheerefulnesse, when it lieth vpon them. And that which I answer in this one, I would haue to be vn∣derstood of all other of the like kinde of questions: and therefore heereof enough. Onely I thinke good to put them in minde,* 1.76 that when two duties meet together at one time, both being of great waight, that they pray God to

giue them discretion to consider, which is most necessarie (alwaies following [ F] the light which God giueth them;) and in things indifferent, to do that which is most to Gods glorie, their owne peace and the benefit of their brethren.

An other sort there is, who are not troubled about this, yet haue another doubt which discourageth them very much from practising such a Christian course. For when they heare that there must not onely be appointed set times to pray and meditate, but also that in our going through the whole day, we must watch against euill, and euen in particular actions be circumspect that we sinne not against our knowledge, they aske whether they may not haue their mindes on their worke, while they are at it? If it be granted them, they [ G] aske how they shall doe both?* 1.77 I say, no scruple is to be made of this, but that there should be a minding, and that carefully, of those things which we doe, though they be not spirituall: neither needed there be any question made of this, but that they haue after the maner of carnall and worldly men, so fraught and stuffed their heads with earthly thoughts and worldly desires, that they cannot vnburden themselues of them, when they pray vnto God. And there∣fore when he doth afterward giue them conscience thereof and of other sinnes, they are so grieued to remember their long continued offence that way, in that they were woont to fill their hearts with all sensuality and world∣linesse, that now they thinke they dispease God, when they haue them set [ H] vpon their businesse at all: euen as he that hath abused musicke, myrth or meate dangerously, thinks afterward, that he may not vse them in any sort: whereas they may vnderstand, that there is no such disagreement or contrari∣etie betwixt holy things and lawfull liberties, (neither therefore betwixt spiri∣tuall duties, and the workes of our calling) but that there maie be recourse had from the one to the other, without quenching the gifts of Gods spirit in vs. And he that doth both of them in their season, as becommeth him (I meane with a single and honest heart) may worship God in praier, hearing his word, or any such like, and not be distracted at the same time by earthly [ I] thoughts and fantasies, so as they should interrupt and breake him off: and a∣gaine the same man may be occupied in his earthly affaires and businesse in such wise, that he comming to them with a religious and well ordered heart, need not be distracted, vnsetled, or made vnfit thereby to other duties of Christianity afterwards, nor any thing more earthly minded while he is at them. For why? euen they are the worke which God hath set him about: and therefore obeying him therein, he may be quiet, yea and chearefull: which God alloweth vs freely, if we could be wise to see and vse our liberties to our good.* 1.78 For a godly minded man, who hath tasted how precious and sweet a thing it is, to keepe peace with God in all his waies, and hath experience how soone his heart is drawen into the world by the deceitfulnesse of sinne, will [ K] with such faithfulnesse keepe his affection knit vnto goodnesse, as he knoweth he ought to do, that he is not drowned in the world, so soone as he is occupied in it, nor made drunke with the commodities of it (as men of the world are) so soone as he medleth with them; & yet shal both thinke, talke & deale about his worldly affaires as far as becommeth him. This (I confesse) is a rare grace & a singular gift of God: but yet, it is bestowed vpon them, which make account of

[ A] it aboue all that is transitory and earthly. And it requireth especiall assistance of Gods spirit, that a Christian may carry himselfe after such a maner among men, that both the duties be rightly performed:* 1.79 and that we so behaue our selues, that we may with fitnesse of minde be ready (as it becommeth vs) to worship God, and also with sobriety to vse our lawfull liberties in the things of this life: & especially so, as that we faile not in the maner of doing it, that is, by doing the same either negligently, or vnwisely. But these things being regar∣ded, a man may be conuersant in both duties, as I haue said, in such sort as God may be pleased, with attendance giuen to thē, (as, labour, bargain, talke of such [ B] things as be needfull in our calling, be occupied in the affaires of the world, liue in the maried estate, &c.) and yet keepe his heart in frame and good order still: that so whether we eat or drinke, or whatsoeuer we doe else,* 1.80 we may doe all to the honour and praise of God.

CHAP. 7. Of other obiections of the weake: as, That they cannot see how they should walke thus, while they liue in such an euill world: and of [ C] other like obiections, with answers thereto.

BVt some cannot be satisfied in one thing which I said before: namely, that the chiefe let, that holdeth vs from the faithfull & holy keeping of our liues in good order from time to time, is our distempered heart: for they are perswaded, how well soe∣uer they looke to their hearts, yet as long as they liue in such an euill world as this is, they must needs be cast backe and hin∣dered. For they say, that few giue themselues to any such deuotion, as through the day to make most account of the life to come, and to haue their hearts oc∣cupied [ D] about such desires as estrange them from the earth; but rather prouo∣kations to euill one way or other preuaile with them: and in few places exam∣ples of goodnesse are to be seene. Besides,* 1.81 though we be well taught by the word in the assembly; yet abroad, the doctrine which we heare is as much dis∣credited againe by strength and boldnesse in sinne among many, and so it is caused to be forgotten and of no force: which are great causes why Christi∣ans are so cooled, as they be at this day, and in no commendable sort, suffer their light to shine: especially, we wil yeeld to them, they say, if we will weigh, how vnfit we are for such heauenly conuersation, through our long custome in darkenesse and sinne. To the which it must needs be answered: that much is [ E] in these, but yet not so much, that they might thinke themselues to haue iust excuse for their earthly mindes and faint hearts, by these discouragements and occasions. There is a farre more excellent vse to be made of them, and cleane contrary. Did our Sauiour teach his disciples & the beleeuers of his time,* 1.82 to make no other profit of the troubles, which they should meet with in the world? did he foretell them, that they should find, tribulation in the world, to the end they should be discouraged? Nay, to be of good comfort, because he

had ouercome the world. When he told them, that few should so like of the [ F] Christian way,* 1.83 that they would walke in it, did he giue them leaue to stay their course also?* 1.84 yea rather he stirred them vp to be the more earnest themselues to enter in at the straight gate. So when any of their owne weakenesse did ap∣peare, as pride of heart, dreaming of worldly prosperity, great want of faith, and such like; did he winke at them, because they had long beene accustomed to them?* 1.85 did he not rather the more take occasion to pull them out of them, saying sometime, O yee of little faith: at other times, The Lords of nations seeke after these things: but it shall not be so with you, but he that is greatest among you, shall be least? Euen so let vs do: the more iniquity we behold among men, the [ G] more let vs estrange our selues from such, and haue no fellowship with the vn∣fruitfull works of darkenesse, and take no occasion to be any thing more back∣ward by that: for then, we must neuer looke to doe good, seeing we shall al∣waies haue such among vs. For there shall alwaies be enmity betwixt the seed of the woman,* 1.86 and the seed of the serpent: and the dragon shall make warre with them that keepe the commandements of God and the testimony of Ie∣sus, Reu. 12.17: and their dwelling is, as was the dwelling of the church of Pergamus, where Sathans throne is, Reu. 2.13. But let vs take occasion there∣fore to settle our hearts more firmely by our liuing among such, in the loue of goodnesse, and set more store by them whom God hath raised vp to be as [ H] watchmen & good examples among vs:* 1.87 let vs loue the saints with a more per∣fit loue, euen such as excell in vertue, and breake not of our fellowship with them when occasions are offered, lest we haue our acquaintance with deuils.

If any obiect and say: Though all be not so zealous as you, nor shew it not after the same manner,* 1.88 neither follow any such direction; yet they may be as well occupied, and serue God as well as you, or any such: I answere, if they haue peace to Godward, and can approoue their state to be good by his word, I am glad: I enuy them not: I would the gifts of God were multiplied in them ten fold: I desire the same my selfe: mine eie is not euill, to see them re∣ceiue good. And therefore let vs both ioine together, and not be diuided, [ I] seeing we both seeke to please God; and let vs communicate one with the o∣ther, that one may helpe another, & both helpe our weake bretheren: for there should be nothing too much if all our wisdome and diligence were vsed, and if all the perswasions that we both could bring forth for the guiding and dire∣cting of Gods people in their course, were laid together; yea, all would be litle enough to make our selues fit to honour our God, and to resist the euill which we shall meet with and be allured vnto in the world. This therefore let vs doe and bind together, if there be vpright hearts in vs both: or he that refuseth, let him goe for a vaine boaster.* 1.89 Neither is it my meaning to call in question by this direction, mens seruing of God, as though either none practised a better, [ K] fuller and perfecter; or to tie any who know a better, vnto this: but to helpe such as doe stand in need, and to teach them to gouerne themselues in some good sort, who for want of knowledge & experience cannot (though they be neuer so willing) direct themselues. If any see further: my desire is, that he would in commiseration and pitty of the ignorance and wandring course of his poore bretheren, impart that which God hath giuen him, to their reliefe &

[ A] comfort: and let this which is weakely done of me and yet soundly, be corre∣cted and bettered, rather then disliked, vntil it be made more full and manifest. But if in secret pride of heart, any should swell against this, as being readier to maligne and enuy it, then to correct it: I would desire him not to hinder and hold backe such as (I am sure) for want of some certaine directing of them, are much vnsetled and inconstant in their liues, and therefore liue with the more discomfort.

There are yet others, who thinke the labour to be but vaine which is taken in perswading men heereunto: because the most receiue not our counsell; [ B] and they which doe, take little good by it, onely they may in outward shew seeme to goe before others. To whom I answere: that as I looke not that the most men should receiue it, seeing I direct it onely to the children of God,* 1.90 who onely can vse it, though others may repent and be ashamed by it: so I doubt nothing, but that they which doe, shall be much helped forward by it to practise the godly life with more ease and readinesse, vnlesse they be such as vse it for fashion and ceremoniously; as some which take themselues to be the Lords, may do. I grant it may be more profitable to one then to another,* 1.91 ac∣cording to the diuerse measure of grace which euery one hath receiued of God: but he which is a faithfull vser of it, hauing least measure, shall not goe [ C] without great blessing thereby. And if some who would doe well, hold not on in stedfast watching against euill through the day, so constantly and com∣mendably as some others doe; but through strength and superfluity of naturall corruption in them, and by outward occasions and for want of experience, doe breake out into wrath sometime, or peeuishnesse, anger and impatience, or lightnesse of heart and vnsetlednesse, or should offend by euill speaking or ill example in their life, &c: yet must we not by and by conclude,* 1.92 that al which they doe, is vaine, and that they had beene as good neuer to haue entred at all into the profession and couenanting of such a course. But thus they ought to thinke, that if they be turned out of the way, and mastered of their affections, [ D] when they haue had a good regard of their liues oft times, and haue taken or∣der in the morning perhaps to keepe their hearts diligently throughout the day; they may well thinke and looke for it, that on other daies they shall much more grossely offend, and haue their mindes more violently carried to the ful∣filling of their lusts, when little or no helpe hath beene vsed against the same.

Besides this, we haue yet another benefit by bringing our selues daily to consider our waies:* 1.93 that the infirmities and wants which we haue seene in our liues, doe both shew vs, that we haue still matter sufficient in our selues to humble vs, and to cause vs to be charitable rather then seuere iudges of our [ E] bretheren; and also that we haue iust cause to continue our praiers to God, to pardon and weaken the same in vs more and more, reioicing that they please vs not, nor blindefold vs, so, as that we be made vnwilling to see them: and heereby we shall sooner returne, if we haue broken off our course through some passion ouer-ruling vs for the time, then if we should in a carelesse and negligent estate, haue fallen after the same maner. And therefore although when we haue read & seene what this direction is, it may raise many thoughts in vs against it, not hauing as yet any experience or proofe of it;* 1.94 yet let vs not

doe as many will, who if it like them not at the first hearing, they doe not wise∣ly [ F] consider further of it, but flatly resolue not to meddle with it: who were to be requested rather, if the whole should seeme more then they could be brought vnto, at the first to take in hand some part of it, till God shall let them see fur∣ther into it, and the necessity of the whole: although I doe not say, that I would giue liberty of omitting any point of it (wittinly and willingly) to such as haue learned to see all to be needfull and necessary.

[ G]

CHAP. 8. Of the obiection of weake Christians who cannot read: and another, of them that are troubled through some scriptures: and answere to both.

* 1.95IF ye will aske, what they shall doe, which cannot reade, and ther∣fore can neither inioy the benefit of this nor such other helps, in any such ample maner as others may: I answere, that they must needs fare the worse for want of that gift, (although I could wish that many which can read, vsed it more oft, and in pu∣rer and more reuerent maner then they doe.* 1.96) But if they be such as are to be [ H] counselled, they must (as they are able) prouide, that they may with more di∣ligence giuing both to preaching, and hearing other read, and prayer, supply that want of theirs, as farre as may be; and if they cannot hope for to obtaine a gift of praying according to their necessities, then to learne some forme of praier, as well in respect of the shortnesse thereof fit for their memory, as in regard of the matter, meetest for their estate and condition, as it shall be ordi∣narily and for the most part: and when it alters by reason of some afliction or otherwise, then to learne to pray according to their present occasions and ne∣cessity. How vnsauory soeuer these things may seeme to some, it shal be but to such as iudge after the flesh, and like too wel, & looke too nerely to the exam∣ples [ I] of thē who neglect these duties very much or altogether, to follow them. And wheras they may obiect againe perhaps, that they cannot bestow such la∣bor vpon these things: I say, these things are greater then they seeme to make them: but for their labor, let it be such as may stand with their callings duly fol∣lowed; but let them be teachable. But if a meane gaine and commodity might be reaped by greater labour and more time bestowed of them, then the lear∣ning of praiers, or the attaining to the ability and gift of reading would re∣quire: I thinke that neither of them both would be counted hard to come by and attaine to. In few words let them take this for an answere, that if they be∣nefit not themselues by the publique meanes by all possible diligence, also if [ K] they be not ready to profit by the helpe of other by all good occasions and opportunity; they must needs come behinde in reaping profit or fruite, and shall hardly grow to direct themselues safely and with holy peace,* 1.97 as it were meet for them in such a troublesome world and many waies dangerous, as they liue in.

Some (to draw towards an end) say: nothing troubleth them so much

[ A] in all that I haue said, as the vrging of these speeches:* 1.98 All the day long we must meditate on the law: and passe the whole time of our dwelling heere in feare: Also, Whatsoeuer we do, eat or drinke, &c. And, Take heed, lest at any time there be in any of you an euill heart, and vnfaithfull, to depart away from the liuing God. These and such like places they confesse, (in their iudgement) are vrged too sore, and they could else be content with all their hearts to glorifie God sometime, and in some parts of their liues as they are able: but what comfort shall it be (say they) when we haue done what we can, to thinke yet, that God is neuer the more pleased with vs; because we know we haue omit∣ted [ B] many things which we ought to haue done, and committed the contrarie? I answer: The sense of the places I cannot alter; and yet I will not leaue them still in their doubt and perplexitie: but for their further satisfying, I will not refuse to vnfold them more clearely, and helpe them to some stay and resolu∣tion. And first let them be perswaded of this, that there is nothing in these or any such like scriptures, which may iustly dismay him that seeketh the Lord in trueth; neither is anie lawfull libertie heereby denied to a Christian in such benefits, as God hath left vnto him to be inioied: onely vnto the flesh,* 1.99 where∣to we are not debters, are we commanded to bidde battell, and that so farre as of vs fraile men (but yet indued with Gods spirit) may be performed. Yet [ C] more particularly to speake to them, I dissemble not my meaning plainly to be this: that if any time of the daie, or part of our life, we thinke we may take any libertie to euill and sinne, (no not then when we haue before beene best occupied;* 1.100 for after such times commonly doe men most giue themselues the bridle:) this cannot be done without manifest contempt of these scriptures, & consequently of the maiestie of God, who knowing what is best for vs, hath thought good thus to direct vs. And yet (alas) how common this is in many which goe for good Christians, we may see with griefe: who as though God had giuen them some times to offend in, and some liberties which in his worde are condemned, (which were to make him saie and vnsaie: and to denie [ D] and affirme the same things) I say, as though it were thus, they do by euerie small occasion let loose the raine to licentiousnesse: and yet I denie not but that they doe many things commendably. But what doth that auaile them? For as dead flies doe cause to stinke and putrifie the ointment of the Apothecarie:* 1.101 so some ill parts of life and dead fruites mixed with commendable vertues, do spoile them of their vertue and beautie, that they haue no fauour in the sight of God, neither giue they any sweet smell or sauour vnto men: and as the leauen though it be but a little, doth sower and leauen the whole lumpe of dough; so some strong corruptions being suffered to beare sway in the life, doe corrupt euen that which otherwise would be good. For as it is a bleamish [ E] and deformitie in nature, to see in a mans body, one eie or legge small and the other great: so if there be not proportion and agreeablenesse in our liues be∣twixt one part of it and another, it is an vtter deformitie in the whole.

They thinke it harde to be bound, (they saie) to bring particularities of their liues vnder examination, and themselues to be held within the compasse of anie such rules, as should debarre them of anie libertie which they shall thinke good for them: and that it were too foolish for them to thinke necessa∣rie,

and too seruile to obey & follow them. But let them remember what they [ F] said: that they are willing to do what duties they can; and then let them heare me:* 1.102 what seruitude it is, I lately set down; that is, only a stopping of the course of flesh and our owne corrupt will and affections: the which yet if we liue after,* 1.103 we shall die, and be cut off from our inheritance with God and with Christ. Indeed by these meanes, we should bridle many passions of pride, loftinesse, swelling; and breake off many boisterous outrages which rise vp in vs, as wrath, frowardnesse, heart-burning; and quench manie fierie darts of concupiscence, vncleane lusts, and wantonnesse; with other such fonde and dangerous delights, which lead men to destruction; and cleare our liues, [ G] season our tongues with Christian talke, as well as clense our hearts. And is there any man which reioiceth in the name of a Christian, who would haue his libertie in these euils? What did I say? libertie? nay, who would become a bondman (for to speake properly and truely, that is bondage in the highest degree) to his owne intemperate affections and desires? As for the varietie of good liberties,* 1.104 which our most mercifull God hath betrusted vs with, which are both manie and comfortable in themselues, we may vse them all in the Lord, so that God haue his honour thereby: but whiles we take our part in them, the Lord may not lose his part due to him; in a worde, whiles we vse them soberly, and with care not to offend, and that nothing be done against [ H] knowledge and peace therein. And is not this sufficient and enough for all men which are the Lords? I am sure when men cannot be content to keepe themselues at this staie, as they pay dearely for euery stolne libertie, so they must say, when they haue had their mindes satisfied, after all: The godly life excelleth; and sing the dolefull song of them who haue learned it somewhat too late by their wofull experience; that Measure is a treasure: when their mirth is at an end. For doe we not see, that when Christians haue walked in a good course for a time; and after, haue begun to shake off the yoke of obedi∣ence, and haue againe sought libertie to the flesh, alledging this: What? must we be alwaies pent in, to looke to our waies? see we not (I say) that God hath [ I] in some houre or day,* 1.105 giuen them vp into their owne hands, in haste and rash∣nesse to run with greedinesse to the fulfilling of their hearts desire which they haue sought? and in that one houre to lay a foundation of sorrow for many yeeres after? But haue they afterwards in like haste and with ease returned a∣gaine? Nay, then they must haue shewed themselues wiser than some, who were wise: and more strong than Sampson the strongest in his time; who after he had prostituted & made himselfe a sot and slaue to a base mistresse, recoue∣red not himselfe againe, vntill he had ground in the prison like an horse, both his eies being put out, and seruing to make the vncircumcised pastime, who had beene the ioy and glory of the people of God. But to returne from Samp∣son: [ K] haue they not tried what it hath gained them, to be at their owne hand and libertie, whiles they haue thereby runne into shamefull sinnes and offen∣ces? Thousands with griefe may witnesse this trueth with me, and can say by miserable experience,* 1.106 that all sound comfort and libertie to be desired and re∣sted in, is in this: that euery one seeke to be contented with the libertie which God giueth him,* 1.107 remembring that which is written: A good conscience is a

[ A] continuall banquet. We know, that through frailtie, forgetfulnesse and the re∣mainder of our corruption, the best shall too oft go out of the way: therefore they need not seeke occasions to doe so, but to auoid them rather, and so obey the commandement of God: Put ye on the Lord Iesus,* 1.108 and make no prouision for the flesh, to fulfill the lusts thereof. This I trust may suffice for the vnfolding of the forenamed Scriptures, and to answere any reasonable man to his full con∣tentation. And let such (in the feare of God) cease maruelling, why we should be so carefull to please God, euen through the day, and one day aswell as ano∣ther; because besides other reasons, which in their proper place I haue set [ B] downe, this is to be weighed: that Christianitie is like to a trade or occupation,* 1.109 wherein no good will be done, nor profit arise, except it be thorowly follow∣ed and with great diligence, and especially this point regarded: that one thing be not lost or neglected, whiles another is followed, nor one duetie slacked whiles another is performed.* 1.110 And thus I shut vp my answer to this last obie∣ction, saying: That the fore-mentioned Scriptures & other like them, are not fearefull to Gods children, neither shall need to trouble any, who will take heed that they trouble not themselues by wilfulnesse and grosse negligence; but do in the simplicity of their heart shew themselues teachable to that which they know of the will of God, although they finde many wants in themselues, [ C] so as they groane vnder the burden of them, and be truely cast downe for the sins which they haue committed: for the best are vnder no better condition, although they may excell their brethren in some measure of grace; and there∣fore they confesse, that when they haue done all,* 1.111 they are vnprofitable ser∣uants.

CHAP. 9. Of the obiection: That Ministers may follow daily direction, but yet not therefore [ D] the people: and of such as obiect, That better counsell is giuen by the authour than he himselfe will follow: with answer to both: and a larger answere to the first obiection in Chapter 2.

THe other obiections which remaine, are few, and shall in few words be answered. Of the which this is one: Though you that haue nothing to trouble you, but sit quiet at your studies and leade a scholars life, may be fit to guide your selues in such a maner as heere hath beene set downe (as indeed it becommeth you well, and all doe looke for it at your hands, who should be lights vnto o∣thers:) [ E] yet it is not therefore to be vrged vpon vs.* 1.112 Yea these Obiecters do fur∣ther alledge: If it be hard, euen for you scolars & ministers, to obserue it, who haue so many helps to set you forward ouer we haue; there is small equitie in it, that we should be inioined the same performance of duetie which is requi∣red of you: our hinderances and lets in the world being more and farre grea∣ter than yours, and our helps and furtherances fewer and weaker, as ye know. But to these I answer: As there are more helps to the learned and ministerie,

and fewer lets (who for the most part haue their liuing prouided them, and [ F] may be much more free (as they ought to be) from earthly intanglements, than others, except they loue to haue their hands and their heads ful of world∣ly dealings:) so they haue more dueties to performe besides these, which are common to all priuate Christians. For they ought not to rest in the directi∣on aforesaid,* 1.113 which is common to euery priuate beleeuer: but according to their speciall calling, as they are ministers, they ought to performe the seue∣rall dueties thereof publickly and priuately, both by attendance to reading themselues, and also as watchmen to looke vnto others diligently, in exhor∣ting,* 1.114 admonishing, rebuking, comforting and instructing them, as occasion [ G] shalbe offered.

* 1.115Further, it were meet for them to take a view of their weeks worke at the end of it, to keepe a register of Gods speciall mercies and deliuerances, and another of his chastisements and afflictions; and how they goe vnder them, and profit by them: that by their experience they might the better bring on others. This (I say) and some other such dueties ought to be looked to of such: so that priuate persons need not thinke themselues so sore pressed in re∣spect of them; who if they looke well to their charge, haue a double duetie to discharge in respect of others. Although I could wish, that they did in pra∣ctise and in the course of their liues faithfully and carefully performe that, [ H] which is drawen out in common for euery Christian: for with griefe it may be spoken,* 1.116 but too truely, that many of them liue as they list, very offensiuely; and both in performing the duties of their calling, and example, come much behinde many of those, who by good right ought to be guided by them: but none are to stumble at the bad liues of such, forasmuch as there will alwaies be in the ministery,* 1.117 offensiue persons, who though they should goe before the flocke,* 1.118 yet come far behind them, to their iust reproach; and (as Elies sons) cause their holy calling to be had in contempt, and to be euill spoken of: from whom the people are not to fetch their light nor to take example. For though the calling it selfe be most glorious and fit to make and keepe them heauenly [ I] minded, namely, seeing their labours and studies may be helpers of them to godlinesse, whereas other mens are full of toile, and occasions (through their weakenesse) to draw them to worldlinesse: yet except they be such themselues, as haue the vpper hand ouer their mindes and hearts, and can hold them in subiection, and teach themselues when they teach the people, their studies will not onely be full tedious vnto them, and yeeld small profit to their flocke; but also they shall be as apt to be deepely plunged in the world, and in idle∣nesse and vanity, as others: which will surely come to passe, till preaching, reading and godlinesse be with a better conscience regarded of them, and till it be their glory & crowne to seeke to gaine many to God.* 1.119 So that it is cleere, [ K] that many ministers (as they handle the matter) find it not so easie aboue pri∣uat persons [to liue godly,] but are far off frō keeping of a good course daily both in their generall & particular calling: which yet is inioined the people to doe. And as for such as are more painfull in their calling, & carefull in their life to please God, though it must be granted, that they haue many more helps in regard of their ministery, then priuate men; yet it is also to be considered,

[ A] that their troubles and crosses are manie more & greater then other Christi∣ans are for the most part;* 1.120 for they are more shot at by Sathan and his instru∣ments, they haue many discouragements, vnkindenesses offered them, and ha∣tred for their good will and for the doing of their duty, as vnknowen though knowen, besides their continuall care ouer the flocke of Christ. So that their crosses are manie and great, and they haue need of great grace to walke faith∣fully and fruitfully in their course. Therefore let none obiect, that the mini∣sters (except some few whom God doth more specially priuiledge, for causes best knowen to him) because of their calling may easily keepe a cōstant course [ B] in the feare of God, as though they had no lets nor discouragements: but let them knowe, that all haue hinderances enough: and therefore according to the helpes, which God hath giuen to euery one, both minister and hearer, let them grow thereby, and one not looke vpon another to be cooled and held backe; but all cheare vp their mindes, and trusse vp their corrupt thoughts, which are euer haling and carrying them one way or other,* 1.121 and clogging them so, that they cannot goe forward, but are ready to stumble one at the welfare and good report of another; as Peter did at the liberty of Iohn,* 1.122 which he think∣ing to be greater then his owne, said. What shall this man doe?

Now as for them which will not mislike the counsell that is giuen them in [ C] this direction, if they could follow it:* 1.123 but they thinke the writer heereof to haue wished better to other, then he can follow himselfe: let them yet weigh & take in good part his loue to them herein, whatsoeuer it haue profited him∣selfe: and yet though he will say nothing of himselfe, lest any should thinke of him otherwise then he seeth or knoweth to be in him, yet he can put them out of doubt, that this doctrine hath beene receiued, and conscionably practi∣sed of some, euen priuate Christians to their good contentation,* 1.124 and (as they are perswaded) to the plentifull recompence of their labour therein bestowed, euen already: who yet haue good hope, that the first attempting of it was, as the hardest to them, so the least gainfull, in comparison of that which is to be [ D] looked for; and that the best is to come. And that the certaine fruit, which they haue reaped of the practising it, in such weake maner as they could attaine vnto, in respect of the vncertaine profit and comfort, which they receiued of their vncertaine seruing of God, before they were acquainted with it; they confesse (as they be able to iudge) to haue beene very great. This I say for their better incouragement, into whose hands this booke shall come, that they may not feare, that this is thrust forth at aduenture amongst men, when no proofe hath beene taken, how it hath wrought vpon any before.

And yet this is no small benefit,* 1.125 (whatsoeuer others haue done) that a man which desireth to please God, may know how to behaue himselfe in this pil∣grimage [ E] both towards God and men: how to proceed when he hath begunne: how to comfort himselfe when he is heauy: how to raise vp himselfe, when he is fallen: how to returne when he hath gone out of the way: which (through Gods blessing) with many such fruits, he may finde heere, and inioy daily to his comfort: I say, heere; (yet without any arrogancy) because though many good things may be reaped of many worthy mens labours, yet they haue not driuen at this one particular, Of daily directing a Christian, as I haue done.

And this for the satisfying of thy demand concerning the practise of this [ F] doctrine: and therefore feare not thou, that the Lord will leaue thee in the middle way, when he hath blessed thee in the beginning thereof, if thou with∣drawest not thy selfe from his gouernment; but he will shew himselfe farre more gracious to thee, according to the praier which Dauid made in faith to him,* 1.126 and obtained the fruite of it: O Lord thou hast beene my hope euer since my youth: Cast me not away in the time of mine old age: when my strength shall faile, leaue me not. And as this holy man of God (we see) distrusted his owne weake∣nesse, yet through his long experience of Gods fauour and kindenesse, con∣ceiued assured hope thereof vnto his end: so the best of vs might iustly [ G] feare (knowing the malice and subtilty of our enemy, besides our owne excee∣ding frailties) that we should neuer be brought in safety to our end; and crie out daily against the vnlikelihoods of continuance, which we see both in our owne liues,* 1.127 and other mens. But aboue all these, either temptations & affli∣ctions, or the doubts & feares which come thereby, our faith carrieth vs to see into Gods minde and purpose, and to waite through patience for the acom∣plishing of his promises,* 1.128 accordingly as it is written: We are kept by the power of God through faith vnto saluation: And again: This is the victory that ouercom∣meth the world, euen your faith: And, Greater his hee that is in vs, then he that is in the world. [ H]

But yet one thing (seeing I speaking of it before, did shut it vp too briefe∣ly) remaines necessarie to be answered more fully. For when they heare the name of direction (though they who read the whole, may easily see what I meane thereby) they demaund thus: What? is there any other direction, then the word of God? And is that now at the first made our direction? But what Christian hath not laboured to follow that in all ages, when no such in∣uention as this, nor no such new found out direction, as yee mention, was knowen? vnlesse perhaps yee haue found out any new thing beside the scrip∣ture; or, you see that in the Scripture, which none before you saw. I answer, that neither doe I vrge any other then the word commands,* 1.129 nor arrogate no [ I] skill, to teach and guide mens liues, then other of my brethren, who do sound∣ly and conscionably obserue in reading the Scriptures, haue found out and do teach: and that is, That euery day the substance of godlinesse ought to be practised of euery true Christian; and that according to his knowledge, hee should holily and religiously indeuour to make the same conscience of his thoughts, words and deeds euerie day, which at any time or any day he hath done, when he looked best vnto them. And because the rules of Gods word, & practises of mens liues do not so commonly & easily meet together; but euen among the godly it is much complained of, that they most hardly can fasten vpon a good course, and that euen the very knowledge of it, for want of plaine [ K] and daily teaching, is in many places much wanting: therefore I say further, that the frailtie and weaknesse of such doth require, that there be some helpe ministred to them by such as haue experience: and that which is sufficiently taught in the Canonical Scripture, heere and there for the directing of them, had need to be gathered together both plainly and plentifully in one Treatise for them, to haue it at hand by them, and to read oft, as they shall be able, and

[ A] shall see it necessarie: and not to send honest and well disposed Christians, to seeke for euerie instruction which they shall haue need of, to euerie booke and chapter of the Bible: which neither God doth inioine them, neither they could possibly finde, though they had leisure, no not one of a thousand, but are to be helped by the sermons and writings of their teachers. For as no man will say, there is no vse of the Apothecaries shoppe to fetch thence roots and hearbs for necessarie vse, because they grow in fields and gardens: so neither is the writing of particular treatises needlesse, although all necessarie points of instruction are to be found in the Canonicall Sciptures.

[ B] And as the sermons of many haue bene penned to good purpose,* 1.130 to helpe such as are well disposed; some directing particularly how to praie; some how to receiue the holy communion; some how to fast, &c. so I haue laboured in this treatise to direct men how to liue in this present world, so as they may walke with God: euen by bringing them from a generall & confused thought of Christianitie to a daily and particular care of godlinesse throughout their whole course. And seeing (as our Sauiour saith) The light of the body is the eie; so the light of the whole life, is the effectuall and powerfull knowledge of Gods will, and a well ordered heart, and gouerning of the vnruly affections: therefore I haue heerein declared how such knowledge must be sought, and [ C] the heart of a Christian be daily gouerned in the cogitations and desires of it, that they may draw the life in the seuerall actions and parts thereof vnto the obedience of Christ. Yet I denie not, but that men of experience, who haue long accustomed themselues to the daily and true feare of God, may di∣rect themselues better, then that such should need to tie themselues to these rules or such like of another mans drawing; who if they haue learning, and doe keepe a daily obseruing of their waies and affections, shall be best able thereby to gouerne and guide themselues: of which sort, I wish there were many, who could helpe forward other, rather then stand in need of helpe themselues. But too few there are of them: for although many for their know∣ledge [ D] might, yet they doe not so narrowly looke to themselues, how they obey that which they know, but that a direction drawne out of the worde of God by another mans labor & industry, may do them good. Among whom, if there should be some, who shall condemne this my writing as curious, (as there are many who cannot thinke any such doctrine necessarie) I rest in that which hath mooued me to take it in hand.

The obiections which remaine, are in regard of the persons and states of men: as, the mightie and the meane, the ruler or magistrate, the poore ser∣uant, labourer and workman, the traueller, or whosoeuer he be, or in what state soeuer, hauing his hands full of businesse,* 1.131 (so as his calling be allowed of [ E] God, and profitable to men) that which hath beene answered to the former obiections, may fitly serue for them: Namely, that all being teachable, and ready to heare what the Lord hath to say to them, may serue God daily by walking diligently in their calling, and minding their worke whiles they be about it: so as they remember & keepe this in firme perswasion,* 1.132 that they la∣bor & take paine therein, because it pleaseth God they should do so: and with∣all, that they be watchfull to practise in their labours, all vertues, and bring

foorth the fruits of the spirit,* 1.133 as occasion shall be offered; that is to say, pa∣tience, [ F] when they be prouoked to the contrarie, with long sufferance, meeke∣nesse and humblenesse to hold vnder their proud, boisterous and rebellious hearts; and contentation in the blessing and successe that God giueth them, with the like; as faith, hope, loue, peace, &c.

To be short, euery true Christian may as he ought, keepe a daily course of liuing holily, righteously and soberly, though not all in a like measure and degree, yet so, as God may be pleased, his owne heart quieted, and others by his example not iustly offended, but edified: which is the thing that we ought all to propound to our selues, and aime at. And last of all, whereas it may be [ G] demaunded, what sicke persons shall doe, and whether their consciences shall be tied to such rules, when paines and diseases giue no libertie to the minde to thinke of anie thing but the greatnesse & extremitie thereof; and when praier it selfe, especially long continued, cannot be admitted, no not of them who haue yet in their health praied oft and feruently, and with delight: to them I answer;* 1.134 That if the diseases and kindes of paine be such, (as there are manie such) then know we that the direction fit for such, is to keepe faith, hope, peace with God, and patience, with meekenesse and thankfulnesse: to watch for this,* 1.135 and lift vp the hart as oft (though briefly) as they can, by praier for this grace, and to hold out contrarie rebellion (euen as the martyrs did in their [ H] extremities) the Lord hauing promised that he will lay no more vpon them, then they shal be able to beare: and yet euen this poore watch keeping (for so it will seeme to them) shal be a practising of that direction daily, which I haue made mention of, though it is not to be looked for, that the sicke and disea∣sed can affoord that liberal seruice to God, that others may, who are in health. As for those who are distracted and bereaued of their sences and vnderstan∣ding, (which may be the case of the dearest seruants of God) there is no question to be mooued about them: In the faith wherein they liued, they shal die & be accepted. And for other, whose sicknesse and diseases shall not be so painful as theirs before mentioned, they besides that which hath bene prescri∣bed [ I] to the other, are to take the benefit of reading by the helpe of others, with conference, and of meditation also, and more long continued praiers. Which grace with that which is meete for euerie other in his estate,* 1.136 God, who giueth plentifully and casteth none in the teeth, vouchsafe to graunt to all that desire it, for his sake in whom he is well pleased, Iesus Christ the righteous.

[ A]

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

ANd thus much I haue thought good to say of the doubts, ob∣iections and cauils which may be raised from or by occasion of the former doctrine, as also of the answers therto. And now [ B] to shut vp this Treatise and the whole Booke, for conclusion, a few words in the way of exhortation I adde both to the god∣ly and godlesse: and so I end. To them I say this:* 1.137 Seeing you haue some ex∣perience already, that it is no lost labour to liue vnder gods protection and gouernment, but that in seruing him deuoutly there is great reward, beware yee waxe not slacke and colde in the course wherein yee haue begunne. And such of you, as haue knowen this point of trueth, and made conscience of the same to practise it, I meane euery day, and throughout the same, to set your selues to walke with God, (which many and those also well minded haue not done,) holde on your course and be not wearie of well doing; for yee shall [ C] reape the fruite thereof without wearinesse:* 1.138 yee haue borne the greatest brunt already, while liuing among many Atheists, papists and carnall Gospellers, yee haue receiued their liuerie and censure, and with all disgrace that might be, (vnder the Gospell) haue reprochfully had the odious names of Precisi∣ans and Puritanes, Hypocrites and sedicious persons, giuen vnto you: but if taunts, mocks, reproches and discouragements haue not turned you out of the way, nor caused you to waxe faint in your Christian course, neither let any other thing heereafter vnsettle you, but holde out the confidence of your faith, and reioicing of your hope vnto the end: and so doing, I pray God,* 1.139 that yee may prosper and fare well, as your soules shall prosper.

[ D] And whatsoeuer knowledge of gods will yee haue found by diligent seeking of it, and hidden the same in your hearts, as treasure in the safest place,* 1.140 to the end yee might not so m••ch as wander from Gods commandements, praising him for the same; yet pray still to God, as the blessed of the Lord haue done,* 1.141 ô teach vs stil thy statutes: and grow in grace & in the knowledge of our Lord Iesus Christ. The blinde world seeth not the happie end of that to you, which seemeth to them to be the greatest miserie, whiles yee arme and settle your selues to walke on constantly in the course ye haue begun. And God knoweth whether he hath giuen that grace vnto you, to a further end then they once thinke of: that is to say, that when they shall see God to blesse you therein, [ E] many of them which are as yet of the synagogue of Sathan,* 1.142 which call them∣selues Iewes, and are not, but doe lie, may come and worship before your feet, and know that he hath loued you: yea, it may come to passe, that when they shall after better and more mature deliberation, see and be constreined to say, God is with you of a trueth, that tenne of them may take one of you by the skirt and say: We will goe with you, for we haue heard that God is with you:* 1.143 Nay it is certaine, that your light so shining as hath beene said,* 1.144 many shall see

your good works and glorifie your Father which is in heauen. More I will not [ F] say to you.

* 1.145But to proceed: such of you as haue not extended your care of liuing god∣ly to euery day nor throughout the same; but haue taken more liberty to your selues then God alloweth, this I say to all such: If you haue done so through ignorance,* 1.146 and that God hath reuealed no further light vnto you, who yet were ready to do whatsoeuer you should heare to be commanded you of him; be not discouraged, your sinne hath beene the lesser, and God will not impute it to you, nor lay it to your charge. Onely shew that ye did it ignorantly, heereby, that now yee know God requireth it of you, that your care should [ G] continue one day as well as an other to looke to your liues and particularly to obserue them, that now (I say) yee doe so, and follow conscionably that, which yee see to be your dutie, as yee did before in that which he knew. And so ioine your selues in your practise with your bretheren before mentioned: and all that is said to them,* 1.147 take it as spoken vnto you. But to others of you, who feare God and know it to be your dutie to make conscience of your waies one day as well as another, and yet did it not; or if you were ignorant of it, yet yee made no hast to know more then yee did, lest yee should answere for more then yee were willing to doe:* 1.148 the sinne of both sorts of you is great, and doth crie to God for punishing it, and he hath hard the crie of it against you, and [ H] hath a controuersie with you for it; as he said in the same case to the church of Ephesus,* 1.149 (though yet God was worshipped truely of it, but not indeed with zeale, and feruently) I haue somewhat against thee. And that which Saint Iohn said to them,* 1.150 I say vnto you: Remember from whence yee are fallen, and repent, and doe your former workes, or else God will come against you shortly.

For indeed it is not meet, that such as at the first inlightning of them by faith through the preaching of the gospell,* 1.151 could not satisfy themselues in be∣ing thankefull to God for their deliuerance which they saw: should after, make a common matter of Gods loue, and leaue their feruency in honouring him, and their first loue to him, which they thought sometime could neuer be [ I] enough.* 1.152 And therefore it is not to be doubted, but that such haue manie complainings of their loosenesse and security, and manie accusings of them∣selues, when they smart for such negligence and boldnesse in sinning against God, by such corrections as he doth inflict vpon them. And to omit all other (for there is now no time to mention manie) euen this is one: that whereas manie of them, who while they walked vprightly, walked safely, yet since they waxed more wearie of Gods seruice, they were driuen manie times to contra∣rie streights, complaining that they could not finde the comforts in Gods word and promises, which they were wont to inioy. And who doubteth, but that it must needs be so? For although some take discomfort without any iust [ K] cause, either when they cannot doe the good they would, or when Gods hand is vpon them by some sore afflictions; in which cases their griefe ought not to exceed: yet that it doth so, when men walke not soundly with God, and follow not that which they know they should, what maruell is it?

* 1.153It is their wisdome for both to amend, and that speedily: the one, his error, that he knew not; but both of them, their carelesse halfe-seruing of God which

[ A] they had offered him, and to bring themselues to this, that they hold and ac∣count it their greatest worke they haue to doe, and the chiefest care, that they be affraid to offend continually and euery day: yea and for this cause, that e∣uen their reioicings be in trembling. This is that, which they must indeauour after. And to conclude my speech to them,* 1.154 let this that I say be regarded the more, by how much they are in greater danger of the diuils deceiuable allure∣ments, which now in this our renued peace and longer hope of the continu∣ance of it, they lie open vnto. Seeing it will be plausible, not onely to the bad, but also to the better sort, that now we haue escaped the perill which we feared [ B] when the yeares of our late deceased Soueraigne the Queenes Maiesty grew full, and therefore not like long to continue: now (I say) we hauing obtained of the Lord this mercie, to haue a religious and godly king to sit vpon the throne, and to defend vs, it will seeme a needlesse matter to looke so narrowly to our selues as then we did. But let all such know (howsoeuer others haue no eares to heare it) that if, now our feare of earthly danger is taken away in some sort, we increase not and double our feare of offending God;* 1.155 and also if with more inlarged hearts we set not our selues daily (as we haue good cause) to testifie our thanksgiuing, by all possible fruites thereof, with honest and blame∣lesse conuersation: I doe them to vnderstand,* 1.156 that the last end of these blessed [ C] times will be worse to them, then the beginnings of them were, when they had not yet so deepely sinned: And it will be verified in them, which was spo∣ken in the daies of the prophet Amos to the children of Israell: You onely haue I knowen of all the families of the earth, and therefore I will visit you for all your ini∣quities.

Now I haue spoken to the Godly, I turne to the other, who either haue onely a false perswasion of their saluation; or else, confesse that they haue no knowledge what shall become of them after this life. Both sorts are earnestly to be desired, to consider in what fearfull estate they be, who hauing not made so much as a beginning in the practise of a godly life (for so it may truely be [ D] said, if they haue not true and vnfaigned faith) are farre off from this daily wal∣king with God, which I haue shewed to be required by him of all his faithfull seruants. They are also to weigh, how they can answere this saying of the Lord Iesus: Except yee repent, yee shall all perish: And that of Saint Peter: If the righteous be scarcely saued, where shal the wicked & vngodly appeare? For besides that their estate shall be in the world to come, easelesse and remedilesse, what is it that they desire heere, for the which they can be content to debarre them∣selues of the blessed immortality of the soule, and the glorious resurrection of the body, and to goe to the place of torment? doe they not see the slippery and vncertaine condition of all things heere below? and that they cannot pro∣mise [ E] themselues continuance in one estate till the next morning? and that they are (whatsoeuer they imagine) without God in the world, the vilest of all creatures, the most cursed, except the diuils, and yet diuels incarnate them∣selues? And if they thinke they may repent when they wil, (beside that late re∣pentance is dangerous, if they might attaine to it) doe they not see, that they shut vp the way thereto from themselues, whiles they may heare the lord spea∣king thus to them: Because when I called vpon you, yee would not heare, you shall

cry your selues, and I will not heare saith the Lord? And if they should perswade [ F] themselues, that their sinnes are not so great: what is more ridiculous? And what should I say more? For if it were but the depriuing themselues of the in∣finite good things which are to be inioied euen in this life, they are worthily to be reprooued and chalenged by that speech of Salomon,* 1.157 O yee fooles, how long will yee loue foolishnesse, and yee scorners delight in scorning, and yee vnwise hate wisdome?

And as great folly it is, to hope that punishments and fearefull and trouble∣some times heere, shall passe as they haue done, euen like vnto a shower of raine. But as Noah told the people of the old world, that when God meant to [ G] bring the flood that should couer the earth, it should raine without intermis∣sion forty daies and forty nights; which the people thought would not haue beene so,* 1.158 but it did come to passe: euen so, when God will bring their de∣struction, it shall come swiftly as a whirlewinde, and consume them vtterly, as the fire doth the stuble, before it make an end. And as Nabuchadnezzar had twelue moneths granted him to repent in, but at the end of them, when he went forward in his sinne, euen while he was priding himselfe in his great Ba∣bel, the same houre he heard Gods sentence on him, and had it executed; that he was driuen from men, and did eate grasse as the oxen, and his body was wet with the dew of heauen, till his haires were growen as eagles feathers, and his [ H] nailes as birds clawes: so God will surely come and not delay, at his appointed time, and doe as he hath said, to the sonnes of men who are workers of iniqui∣ty, and they shall not escape: and in the meane season their damnation slee∣peth not.

* 1.159And why will God deale thus with them? Verily because they by continu∣ing in their sin, put him in minde of the iudgement threatned against them, to execute it: whereas a man would thinke, that so many examples both in scripture and in their owne experience, wherein they haue seene the fearefull execution of his threatnings after mens sin hath growen to ripenesse, should [ I] driue them to preuent their owne destruction. And as none are without war∣nings one time or other, and those also feareful ones for the time, by sicknesse, diseases, feare of death, wounded consciences and other such accusations: so a man would thinke, in the time wherein they are sent, that they would remem∣ber such warnings while they liue,* 1.160 and neuer forget them: but like a wonder that lasteth but nine daies, so is there repentance, which vanisheth awaie as the dew of the morning by the heate of the day. I would haue thought my selfe, that many monstrous persons whom I haue visited, when Gods wrath vpon them caused them to cry out, and promise amendment, would haue pro∣ued rare examples to others, of true conuersion to God; but to my great griefe, and to teach me experience what becommeth of such vntimely fruites [ K] they haue turned backe againe, as an arrow from the stone wall, and as the dog to his owne vomite: which causeth me to write that, which I haue often vttered with an heauy hart, That we had need to haue the doctrine of repentance ofter then any thing else, for that sinne being rooted sticketh so fast. If we be war∣ned of any thing but sinne, one warning will serue: but many hundred ser∣mons cannot purge that out. For when they heare that which sometime cast∣eth

[ A] them downe, yet as though they had beene beside themselues while they were in such good moodes, they come to themselues againe, that is, to their old course, and say: Shall we forgoe our pleasant life, our mery companie, our braue stomacks which make vs famous, and to be spoken of? yea the meanest haue somewhat to hold themselues in, as it were in chaines, that they may not returne to God lest he should saue them.

But now I haue shewed them their estate, euen their shame, and the woe which they are in, and what variety of spirituall and heauenly delights they haue forgone by refusing to walke within the compasse of Christian duty from [ B] daie to daie, (which sweetnesse of holy delights God giueth his seruants as a taste of heauen in this life) what remaineth but this: that all (which will not shew themselues desperate, & wilfully to seeke their owne confusion) consider this, though they haue long forgot God, and lay it to heart: namely,* 1.161 that they say with the apostles euerie one seuerallie, when Christ their master told them that one among the rest should betraie him: Is it I master? and with Paule,* 1.162 when he was smitten downe at the gates of Damascus: Lord, what wilt thou haue me to doe? yea and let them doe as the seruants of Benhadad:* 1.163 when they were in great feare of their liues by the king of Israell, They put halters about their necks, and came and humbled themselues before him,* 1.164 and said they were [ C] his seruants, to the end they might finde fauour at his hands: Thus (I say) let them seeke the Lord while he may be found, and say: Spare thy people, ô Lord, and be no longer angry with the sheepe of thy pasture. But let them doe it in trueth, till the promises of God be beleeued of them, and applied to them, piercing to the heart, and taking hold of the affections, so that they may see themselues to be of the number of Gods people, and to goe beyond all repro∣bates; and till the same word of God which they haue heard preached, hauing beene the seed of saluation to them, may be the mould of their conuersation also, which they being cast into, may be fashioned after the doctrine of it: And the rather, for the renued peace and defence of the gospell, by the happy [ D] succession of our most gracious Soueraigne the kings Maiestie, as well as the hope we haue for the time to come, of liuing safely vnder our vine & figgetree:* 1.165 lest if they serue not the Lord with ioy and a good heart for all such good things, they doe procure such plagues, as shall manifestly shew that he is angry with them. Now to shut vp all: if it be said to me, that I haue shewed, how men may liue happily, but nothing hath beene said about happie dying;* 1.166 be this for an∣swere: An happy life bringeth an answerable death, and the learning and accustoming of our selues to die & contemne the world while we liue, shall lead vs the way to eternall and blessed life when we must die. For that knowledge, faith, hope and other grace is [ E] to vphold and guide vs at death, which was the staffe and stay of vs in our life: which God shed plen∣tifully into our hearts both in our life, and at our death, to make vs blessed in both. And of this Treatise, and of the whole booke thus much.

Notes

• * 1.1

  The order of this Treatise.
• * 1.2

  The cause why this worke was taken in hand.
• * 1.3

  2. Thes. 3.4.
• * 1.4

  Many for want of direction, walke vnsetlet∣ly.
• * 1.5

  Men loth to o∣pen their griefs.
• * 1.6

  Cant. 5.7. &. 3.3.
• * 1.7

  This direction may helpe o∣thers.
• * 1.8

  The Authors owne experi∣ence▪
• * 1.9

  Great gaine of the direction.
• * 1.10

  Hurt and losse for want of it.
• * 1.11

  Priuiledges not inioied without such direction.
• * 1.12

  Not the bare meanes haue such vertue.
• * 1.13

  Foiled by sa∣than without this armour.
• * 1.14

  Order is in all other things, and should be in christian life most of all.
• * 1.15

  Though pub∣like meanes be of an excellent vse, yet priuate necessary.
• * 1.16

  We are not left as strangers to heare seldome from God, but to walke with him.
• * 1.17

  This is not too precise. 2. Thess. 1.3. 2. Thess. 3.4.
• * 1.18

  Ps. 119.10.
• * 1.19

  Deut. 33.12.
• * 1.20

  Second obiecti∣on: This dire∣ction can not be daily kept.
• * 1.21

  Vniust cauils against this direction.
• * 1.22

  The true lets which hinder many from this course.
• * 1.23

  Answer.
• * 1.24

  That it is possi∣ble to be thus guided. Ps. 1.2.
• * 1.25

  Ps. 119.97.
• * 1.26

  1. Tim. 1.5.
• * 1.27

  Forwardest must be pa∣ternes to o∣thers.
• * 1.28

  The idle may not looke for such gaine, as the painfull professor. What experi∣ence we should haue in our liues. Note.
• * 1.29

  Mat. 2.28. Ps. 19.11.
• * 1.30

  Weake should learne of others.
• * 1.31

  Best practisers be fittest tea∣chers.
• * 1.32

  Is not irkesome to be thus gui∣ded, but greatest pleasure.
• * 1.33

  Gal. 6.16. Iam. 4.17.
• * 1.34

  Ps. 119.99.100. Prou. 8.11.
• * 1.35

  Deut. 12.18. & 19.
• * 1.36

  Ps. 119.14.
• * 1.37

  Ps. 119.97. ver. 23. & 10.
• * 1.38

  Psal. 88. Heb. 10.33. & 11.24.
• * 1.39

  Heb. 11.24.
• * 1.40

  This is not plea∣sure to all:
• * 1.41

  But onely to the vpright in hart.
• * 1.42

  Prou. 14.12. & 9.17.
• * 1.43

  Math. 19.23. Luc. 14.20.
• * 1.44

  Godlinesse sea∣soneth all earth∣ly liberties.
• * 1.45

  Godlinesse no hinderance to our callings:
• * 1.46

  But the best way to thriue.
• * 1.47

  Note.
• * 1.48

  1. Cor. 10.31.
• * 1.49

  Math. 6.33.
• * 1.50

  Why many finde not Gods blessings on their labours.
• * 1.51

  Iam. 4.1
• * 1.52

  Labour with∣out seeking first to God, is losse.
• * 1.53

  The danger of such a course.
• * 1.54

  Their case is worst that see no danger.
• * 1.55

  A simile.
• * 1.56

  This course would not breake off a∣ny lawfull so∣cieties.
• * 1.57

  1. Pet. 4.4.
• * 1.58

  Good to breake off all ill fellow∣ships.
• * 1.59

  Ps. 101.
• * 1.60

  Ps. 101.5.
• * 1.61

  Godlinesse, no monkerie.
• * 1.62

  Obiectiōs of ho∣nestly minded.
• * 1.63

  How they may attaine and keepe this course.
• * 1.64

  First, there must be a desire.
• * 1.65

  Secondly, strife against slouth.
• * 1.66

  Moderate earthly affe∣ctions.
• * 1.67

  Beliefe of pro∣fit hereby.
• * 1.68

  Impart his doubts to others.
• * 1.69

  Take view of his gaine.
• * 1.70

  To keepe this course daily, not tedious.
• * 1.71

  Luc. 12.37.
• * 1.72

  Notwithstan∣ding all lets, this course may be followed.
• * 1.73

  Lawfull cal∣lings, no let.
• * 1.74

  Prou. 4.23.
• * 1.75

  Many be letted by lawfull im∣pediments:
• * 1.76

  When two du∣ties meet.
• * 1.77

  Holy exercises and lawfull bu∣sinesse may stand toge∣ther.
• * 1.78

  How the godly minde is occupi∣ed in earthly dealings.
• * 1.79

  This wise ioi∣ning of both, is great grace.
• * 1.80

  1. Cor. 10.31.
• * 1.81

  Many discou∣ragements by bad examples.
• * 1.82

  They should set vs forward. Deutro. 8.23. Iohn. 16.33.
• * 1.83

  Ioh. 6.67.
• * 1.84

  Math. 7.13.
• * 1.85

  Luc. 22.25.26.
• * 1.86

  Gen. 3.15.
• * 1.87

  Ps. 16.3.
• * 1.88

  They that dis∣like this, let thē amend it.
• * 1.89

  This direction condemneth not any other good course, but a∣greeth.
• * 1.90

  Though most receiue it not, yet is it not in vaine.
• * 1.91

  Some vse it for fashion.
• * 1.92

  All not vaine, though some slips.

  If they offend that looke to their waies, much more they that doe not.
• * 1.93

  Gaine by infir∣mities.
• * 1.94

  Not rashly re∣iect it.
• * 1.95

  Such as cannot reade.
• * 1.96

  Must be more diligent in hea∣ring. &c.
• * 1.97

  Otherwise they must looke to come behinde.
• * 1.98

  How shall we serue God all day long? Heb. 3.12.
• * 1.99

  This doctrine is hard onely to the flesh. No time to sinne.
• * 1.100

  Note.
• * 1.101

  Eccles. 10.1.
• * 1.102

  Liberty to sinne, dangerous.
• * 1.103

  Rom. 8.13.
• * 1.104

  We may vse all good liberties.
• * 1.105

  Falles of good Christians by boldnesse.
• * 1.106

  True libertie.
• * 1.107

  Prou. 15.15.
• * 1.108

  Rom. 13.14.
• * 1.109

  Christianitie must be fol∣lowed, els no good will come.
• * 1.110

  Note.
• * 1.111

  Luc. 17.10.
• * 1.112

  Not onely for ministers.
• * 1.113

  Ministers and such like should most tend this.
• * 1.114

  Ezek. 34.3.
• * 1.115

  They should keepe a register of Gods mer∣cies, &c.
• * 1.116

  Not to stumble at bad mini∣sters.
• * 1.117

  Ioh. 10.4.
• * 1.118

  1. Sam. 2.17.
• * 1.119

  1. Thes. 2.19.20.
• * 1.120

  Good ministers many troubles. Luc. 22.31. 2. Cor. 6.9.
• * 1.121

  1. Pet. 1.13.
• * 1.122

  Ioh. 21. 21.
• * 1.123

  Practise of this.
• * 1.124

  This hath beene prooued profi∣table.
• * 1.125

  Singular com∣modities of this course.
• * 1.126

  Ps. 71.9.
• * 1.127

  Faith ouer∣comes all doubts and lets.
• * 1.128

  1. Pet. 1.5. 1. Ioh. 5.4. 1. Ioh. 4.4.
• * 1.129

  No other di∣rection then Gods word.
• * 1.130

  Chiefescope: How to liue holily alwaies.
• * 1.131

  Lawfull calling and businesse hindreth not this direction.
• * 1.132

  Be perswaded that thou plea∣sest God in that which thou dost.
• * 1.133

  Be watchfull to practise the vertues of pa∣tience, &c. as occasion shall be offred.
• * 1.134

  Direction for sicke persons.
• * 1.135

  1. Cor. 10.13
• * 1.136

  Iam. 1.5.
• * 1.137

  Exhortation to the godly.
• * 1.138

  Gal. 6.
• * 1.139

  Heb. 3.6. 3. ep. Ioh. 2.
• * 1.140

  Ps. 119.10.11.
• * 1.141

  2. Pet. 3.18.
• * 1.142

  Reu. 3.9.
• * 1.143

  Zach. 8.23.
• * 1.144

  Math. 5.16.
• * 1.145

  ••uch as looke ••ot to their ••aies daily,
• * 1.146

  Either through ••gnorance,
• * 1.147

  Or an ill consci∣ence, when they doe or might know their du∣ty;
• * 1.148

  Their sinne is great.
• * 1.149

  Reu. 2.4.
• * 1.150

  Therefore re∣pent.
• * 1.151

  To forsake our first loue, what.
• * 1.152

  They smart who doe so.
• * 1.153

  Amend, and that speedily.
• * 1.154

  More cause to looke to our selues then here∣tofore.
• * 1.155

  Duble our care & thankeful∣nesse:
• * 1.156

  Or else the end shall be worse then the begin∣ning. Amos. 3.2.
• * 1.157

  Prou. 1.28.
• * 1.158

  Destruction commeth spee∣dily.
• * 1.159

  Why God dea∣leth so.
• * 1.160

  Gods warnings soone forgotten.
• * 1.161

  Lay it to heart.
• * 1.162

  Math. 26.22.
• * 1.163

  Act. 9.5.
• * 1.164

  1. King. 20.32.
• * 1.165

  Deutr. 28.46.
• * 1.166

  Ps. 37.37.