Seven treatises containing such direction as is gathered out of the Holy Scriptures, leading…Seuen treatises containing such direction as is gathered out of the Holie Scriptures, leading…

And seeing thou hast appointed,¹ that we should be occupied in some travel and work profitable to the commonwealth, which also may keep our selves from idleness, incline my heart to obey this thy commandment, not only for other causes, but chiefly because thou wilt have it so, and with cheerfulness that may shake off tediousness and untowardness, as far as of my frailty may be obtained. In the works of my calling let me keep my heart from all distemperature, disorder and rebellion, and contain my self from every evil way: in the good success §Ewhich thou givest, let me not be lifted up with lightness: in the contrary, not cast down with immoderate heaviness. Let me see good and sufficient cause of intermitting the same as oft as I cease from it,² and let my mind be stable and well settled to follow thee, though the actions of the day be many and variable. In all companies let me frame my self this day, to be harmless and innocent at home: let me be wary against the common evils which are in families, as brawling, disagreeing with any, anger, uncharitableness, ⟨p. 408⟩reviling, provoking, or being provoked by others; but forbearing and §Fforgiving, if I have ought against any; so let me be free from foolish jesting, slandering of others, lying, unprofitable and needless talking: So abroad, let me not fashion my self after the evil example of the world in these or the like, but humbly carrying my self towards mine equals, giving honour to my betters; and making my self equal with those who are my inferiors, as knowing my self what I am. And not only so, but as I shall have opportunity, grant (good Lord) that I may do good by exhorting, teaching, comforting and admonishing, and offering my self to take good by receiving the same where I may, that thus I may leave no ill savour in any place; but with comfort,³ call to mind the companies that I have been in, and not with §Gan evil conscience. And that part of the day which I shall have free from the fore-mentioned duties to be alone, whether journeying, sitting, walking or lying, grant (most merciful father) that my heart may be weaned from vain cogitations and fond desires even the secretest: and that out of the good treasury of my heart, I may raise holy and profitable meditations;

And seeing thou hast appointed,¹ that we should be occupied in some trauell and worke profitable to the commonwealth, which also may keepe our selues from idlenesse, incline my heart to obey this thy commandement, not onely for other causes, but chiefly because thou wilt haue it so, and with chearfulnesse that may shake off tediousnesse and vntowardnesse, as farre as of my frailtie may be obtained. In the workes of my calling let me keepe my heart from all distemperature, disorder and rebellion, and containe my selfe from euerie euill way: in the good successe §Ewhich thou giuest, let me not be lifted vp with lightnesse: in the contrary, not cast downe with immoderate heauinesse. Let me see good and sufficient cause of intermitting the same as oft as I cease from it,² and let my mind be stable and well setled to follow thee, though the actions of the day be many and variable. In all companies let me frame my selfe this day, to be harmelesse and innocent at home: let me be warie against the common euils which are in families, as brawling, disagreeing with any, anger, vncharitablenesse, ⟨p. 408⟩reuiling, prouoking, or being prouoked by others; but forbearing and §Fforgiuing, if I haue ought against any; so let me be free from foolish iesting, slandering of others, lying, vnprofitable and needlesse talking: So abroad, let me not fashion my selfe after the euill example of the world in these or the like, but humbly carying my selfe towards mine equals, giuing honor to my betters; and making my selfe equall with those who are my inferiours, as knowing my selfe what I am. And not onely so, but as I shall haue oportunitie, graunt (good Lord) that I may do good by exhorting, teaching, comforting and admonishing, and offering my selfe to take good by receiuing the same where I may, that thus I may leaue no ill sauour in any place; but with comfort,³ call to mind the companies that I haue bene in, and not with §Gan euill conscience. And that part of the day which I shall haue free from the fore-mentioned duties to be alone, whether iourneying, sitting, walking or lying, graunt (most mercifull father) that my heart may be weaned from vaine cogitations and fond desires euen the secretest: and that out of the good treasurie of my heart, I may raise holy and profitable meditations;

1. 12 Prayer for discharge of duty in our calling, and for blessing in it.
2. 23 For that part of the day which is passed in company, that it may be aright.3 For that part of the day vvhich is passed in company, that it may be aright.
3. 34 For the right use of solitariness.4 For the right vse of solitarinesse.

oft musing of the heavenly things contained in thy word, namely, thy mercies, of mine own mortality, troubles, subjection to sin and Satan: and how I may order aright all my lawful affairs, and disgrace and bring in discredit with my heart all iniquity and the very appearance thereof. Let me aim at these things this day,¹ as at a mark. And whereas (most merciful father) we §Hare wont to go to prayer, hearing, conferring, and reading of thy word with much unwillingness and untowardness; and to be sleepy and unreverent therein; grant, that I may be armed against these: and contrarily may stir up my self to cheerfulness and gladness when such times in the day come, seeing thou hast appointed them to be especial helps for my weakness; labouring, that my heart may be affected with them, and strength obtained thereby from Christ Jesus my head,² to go forward in my several duties. Let me in all these and other actions this day, hold fast my confidence in thee, that thou hast a fatherly care over me, both in turning my afflictions (which it shall please thee to send) to my great good, and granting me many sweet §Iblessings for my further encouragement: that when I shall be persuaded, that they are both,³ from thee of a fatherly compassion and tender care, I may greatly be upholden and comforted. And whatsoever I shall have to deal in with any man, though I be not in presence with him, let me ever give that which is due to him, as far as I see it to appertain to me: especially in the commodities of this life, that none may have any just cause to complain of any injury done by me: neither may I have any wound of conscience at any time for such gain or substance, and the rather for that I am given too much to look after mine own right:⁴ and with this, let mercy and compassion be joined, that I may as thou hast enabled me, glad the hearts of such thy poor §Kservants, as whose necessities it most appertaineth to me to relieve. And so long as in thy fatherly wisdom thou hast purposed to grant me health and prosperity, let me use and enjoy the same with much thankfulness; and soberly, humbly and meekly carry my self in that estate, not thinking my self any thing better then such as want it: let me not disdain others, nor my self be drowned in idleness, sensuality and sottish ease;

but let me be so ⟨p. 409⟩§Amuch the more profitable in every good work whiles thou givest me so many helps thereto, then in afflictions I could be; that so I may serve thy majesty with a sound mind and body, so far as thou shalt see it expedient. And yet not promising to my self continuance of peace and prosperity, but to look for my change: to learn to be abased, and to want: and contentedly, thankfully and patiently to take up that cross which thou shalt allot unto me; receiving much comfort in the trial of my faith by thy chastising of me, and for that I know that in great mercy and love thou doest it. And (good Lord) keep from me heavy judgements which are above my strength: and when thou freest me from many troubles,¹ let me in no wise §Btrouble my self with an evil conscience. And because I am occupied about many things in the day, and therefore am more ready (through the Devils malice and vigilancie, who seeketh all occasions against me) to be unsettled and brought out of frame, grant (most loving Father) that I may at such times remember, how I ought to have a stayed mind and constant, ever counting one thing to be necessary in the middest of all my business, dealings and variety of actions: and that is, that I may highly prize thy word, that so I may do thy will; seeing I have then most need of this grace of faithfulness and care, when the danger is greatest. And yet,² if I should be overtaken with any forgetfulness, and unawares be prevented by Satan, slipping §Cinto any security, rashness, earthliness of mind, or such like blind-folding of me that I should be thereby unsettled, and this my course of holy walking be broken off; yet (good Lord) leave me not over-long in that danger: grant me to espy my fall and offence whatsoever it be, and not to hide it in any wise, but speedily to acknowledge it, that I may obtain mercy for it at thy hands, & so may return to thee again, because I have sufficiently seen and tried that it is no living, but worse then death,³ to have thee at any time against me. Lastly, I most humbly beseech thee, that I may so warily carry my self throughout this day in all that I go about, that I may not be unwilling to view my doings and what hath been done amiss, at evening, and reverently

that thus my latter days may be better then my former. And for the obtaining of grace to the practising of all duties this day,¹ arm me with the armour of a Christian, that my particular actions may by the help thereof be well ordered: that by the armour of faith I may be able to believe all times, and be kept from doubting and distrust in thee what occasions soever may be offered me of the same; that I §Hstanding and abiding in faith constantly, may find and feel the sweet fruit and benefit of that part of my armour: and that I may be so settled in hope, that I may not faint even in straits, though I see no way (to mans reason) of good issue, but by patience may be upholden. That I may so be clothed with the breast-plate of righteousness, that I may not fear any danger by false accusations and malicious tongues; but may bring forth plentifully the fruits of righteousness in all my dealings, and mine innocency may shine as light in the world. That my knowledge, by thy word may direct me to discern good from evil, truth from error, and so may keep my feet from falling, by the deceitfulness of sin. That I being shod with the shoes §Iof peace, may not only have peace of mind in the time of health and prosperity, but be prepared thereby to go on my journey of this life ever, in sickness and tribulation also. And lastly, that I may be so girded about with sincerity and integrity, that I may be far from all hollowness and hypocrisy, and may carry my self in plainness and simplicity throughout. And that behaviour in my heart or life which will not stand with this course, let be, as I have prayed, as superfluous rubbish cut off and cast from me, and let me have nothing to do with it, that my life may be free from dangerous and reproachful evils. And whatsoever else thou knowest expedient for me, bodily or spiritual, in this life or that which is to come, grant it to me for §KChrists sake: to whom with thee (ô Father) and the holy Ghost, be all honour and glory for ever. Amen.

that thus my latter dayes may be better then my former. And for the obtaining of grace to the practising of all duties this day,¹ arme me with the armour of a Christian, that my particular actions may by the helpe thereof be well ordered: that by the armour of faith I may be able to beleeue all times, and be kept from doubting and distrust in thee what occasions soeuer may be offered me of the same; that I

This prayer is not set down to urge any to use it daily, but as any shall see cause; and sometimes to stir up those that feel themselves dead and unfit to pray, by reading it over: and every thing in it, so far to be applied, as the state of the person shall require.

This prayer is not set downe to vrge anie to vse it daily, but as anie shall see cause; and sometimes to stirre vp those that feele themselues dead and vnfit to pray, by reading it ouer: and euerie thing in it, so farre to be applied, as the state of the person shall require.

The end of the fourth Treatise.

THE FIFTH TREATISE, SHOWING THE LETS §BWHICH HINDER THE SINCERE COURSE OF THE CHRIstian life before described.

THE FIFT TREATISE, SHEVVING THE LETS §BVVHICH HINDER THE SINCERE COVRSE OF THE CHRIstian life before described.

CHAP. 1. Of the sum and order of this Treatise, and how it agreeth well with the former.

CHAP. 1. Of the summe and order of this Treatise, and how it agreeth well with the former.

AS it is the love of God, which constraineth and enableth us to love him, and therefore to endeavour to obey him; so the wicked who are not beloved of him, cannot love nor serve him: therefore it were infinite, and not to my purpose here, to make a large discourse of this, What lets hinder them from the same, seeing it is no one particularly, but many which hold them from a godly life, as also from faith. But seeing the most of the impediments which hinder them altogether, are also stops and stays to Gods dear servants, so that they be not so clear lights in giving good example as they §Dmight, and as were meet for them: therefore for the better furthering of them in the way to a godly life, I will by that occasion lay forth some of them which hinder both: but chiefly I will show how the poor children of God be holden back, and so become more offensive; and give such help as I can against the same: for that is the point which I propound in this Treatise to acquaint the Reader with. And first to say somewhat generally before I proceed.

AS it is the loue of God, which constraineth and inableth vs to loue him, and therefore to indeuour to obey him; so the wicked who are not beloued of him, cannot loue nor serue him: therefore it were infinite, and not to my purpose here, to make a large discourse of this, What lets hinder them from the same, seeing it is no one particularly, but many which hold them from a godly life, as also from faith. But seeing the most of the impediments which hinder them altogether, are also stops and stayes to Gods deare seruants, so that they be not so cleare lights in giuing good example as they §Dmight, and as were meete for them: therefore for the better furthering of them in the way to a godly life, I will by that occasion lay foorth some of them which hinder both: but chiefly I will shew how the poore children of God be holden backe, and so become more offensiue; and giue such helpe as I can against the same: for that is the point which I propound in this Treatise to acquaint the Reader with. And first to say somewhat generally before I proceed.

He that faithfully useth the daily direction set down before, or the like,¹ shall be furnished daily with the munition that a Christian shall need against his greatest enemies, and (as I have said) shall find rest to his soul daily: which §Eotherwise is not to be found nor enjoyed constantly of any, neither the beauty and felicity of a godly life in any sort possessed as it may. For though I dream of no perfection in this life, yet he that walketh in this royal way, shall not doubt where he is, and whether he be out of his way; as other shall from time to time: he shall be accompanied throughout the day and from day to day, with faith, hope, love, humility, meekness, righteousness, uprightness, patience, temperance, somewhat armed against trouble, having ⟨p. 412⟩the word (according to the measure of his knowledge and faith) ready to §Fguide him what to follow and what to refuse.

He that faithfully vseth the daily direction set downe before, or the like,¹ shall be furnished daily with the munition that a Christian shall need against his greatest enemies, and (as I haue said) shall find rest to his soule daily: which §Eotherwise is not to be found nor enioyed constantly of any, neither the beautie and felicitie of a godly life in any sort possessed as it may. For though I dreame of no perfection in this life, yet he that walketh in this royall way, shall not doubt where he is, and whether he be out of his way; as other shall from time to time: he shall be accompanied throughout the day and from day to day, with faith, hope, loue, humilitie, meekenesse, righteousnesse, vprightnesse, patience, temperancie, somewhat armed against trouble, hauing ⟨p. 412⟩the word (according to the measure of his knowledge and faith) readie to §Fguide him what to follow and what to refuse.

Now therefore it might seem needless to say any more about this matter. And indeed this I say, that he who is settled firmly in the practise of that which is before set down, shall find every day less to hinder him then other, and the Christian life more easy to him. But because we are not ignorant of Satan's enterprises (who,¹ as he is first hardly cast out, and with much ado: so he is afterward more fierce and subtle to hinder such as have escaped his hands) therefore I will not bear the reader in hand, that this direction, or the like, will be as easily observed and kept constantly, as read and learned, lest he finding it otherwise, should be discouraged and set further back: but as I §Ghave said of the parts already, with how much ado they shall be practised; so I say much more of the whole, that seeing it is a chaining up of the unruly thoughts and desires of the heart, it will at the first seem the more difficult. But although they escape that first plunge (I mean, not to renounce and cast off the practise of it altogether through the difficulty and hardness which seemeth to be in it, but will conceive hope that God will strengthen them to abide constantly therein; which is a great conquest:) yet they must know, that there will fall out very many lets to hinder and hold them back one time or other, and one way or other, to make the doctrine which should direct them, without fruit unto them. The devil (as I have said) will lay sundry §Hblocks in their way, to hinder them from going forward in and after this course of living by faith daily.

Now therefore it might seeme needlesse to say any more about this matter. And indeed this I say, that he who is setled firmely in the practise of that which is before set downe, shall find euery day lesse to hinder him then other, and the Christian life more easie to him. But because we are not ignorant of Sathans enterprises (who,¹ as he is first hardly cast out, and with much ado: so he is afterward more fierce and subtill to hinder such as haue escaped his hands) therefore I will not beare the reader in hand, that this direction, or the like, will be as easily obserued and kept constantly, as read and learned, lest he finding it otherwise, should be discouraged and set further backe: but as I

Besides these, there are some which desire to please God from their harts though not acquainted with any direction how to be guided, but come far behind them:¹ we must therefore seek, how to prop up and bring on them which are thus weak, as well as give rules to the strong; and endeavour to bring them by little and little to this estate, as well as teach the other how to keep in the good course which they have attained to. Finally, we must in a wise and tender regard of their frailties (as forgetfulness, earthly mindedness,² coldness, slothfulness, also of their ignorance and other wants of §Iexperience) teach them (as God hath taught us) how to rise when they are fallen, & to come into the way when by occasion they are gone out: that thus they may not be too much dismayed by their infirmities, but rather strongly encouraged to have better acquaintance with the life of a Christian, seeing there are so many helps, means and incitements thereto granted to them by God. Also to make them better see themselves, the vileness which remaineth in them, and Satan's malice and other of his properties, how many things he layeth in their way to make them stumble thereat: that the reading of these may hold them from security, and from faintness and weariness (in their Christian course) whereto they are most inclined of themselves §Kthough they were set forward thereto by no other.

Besides these, there are some which desire to please God from their harts though not acquainted with any direction how to be guided, but come farre behind them:¹ we must therefore seeke, how to proppe vp and bring on thē which are thus weake, as well as giue rules to the strong; and indeuour to bring them by litle and litle to this estate, as well as teach the other how to keepe in the good course which they haue attained to. Finally, we must in a wise and tender regard of their frailties (as forgetfulnesse, earthly mindednesse,² coldnesse, slouthfulnesse, also of their ignorance and other wants of

Now although, as oft as a man practiseth not this or the like daily direction, it is certain that he is letted; yet every one seeth it not to be so by and by, neither how or by what he is letted; much less how to redress it: therefore is this place and treatise of the lets most needful, to show what lets will lye in our way to hold us from following good direction, and from practising ⟨p. 413⟩§Aof the Christian life daily; that they being known, may be prevented and avoided, so far as we may have peace, (which shall be, if the rules for directing us be carefully observed:) or at leastwise if we be hindered any manner of way, yet we may see how, and so having remedies at hand, we may be glad to repair speedily unto them, and thereby return into the way again.

Now although, as oft as a man practiseth not this or the like daily direction, it is certaine that he is letted; yet euery one seeth it not to be so by and by, neither how or by what he is letted; much lesse how to redresse it: therefore is this place and treatise of the lets most needfull, to shew what lets will lye in our way to hold vs from following good direction, and from practising ⟨p. 413⟩§Aof the Christian life daily; that they being knowne, may be preuented and auoided, so farre as we may haue peace, (which shall be, if the rules for directing vs be carefully obserued:) or at leastwise if we be hindred any manner of way, yet we may see how, and so hauing remedies at hand, we may be glad to repaire speedily vnto them, and thereby returne into the way againe.

And therefore I have thought it expedient to signify the same in this chapter, and that my purpose is, to speak in the whole treatise following, of these and such like matters of purpose, for the help and comfort of such as cannot yet find the Lords yoke to be easy, nor his commandments pleasant and sweet unto them at one time as another, in one point as in another, §Bbut toilsome and burdensome. So that although I have in the first treatise said somewhat particularly for their sakes, as I could take fit occasion to do: yet because I know that many who are willing to live well and christianly, do make a toil thereof, and do not find any great pleasure in the duties of it; and therefore make question oftentimes (seeing they find it so hard) whether they were best to go forward, or no; especially when they have been driven to commit any shameful sin: therefore I think it very expedient to remove these dangerous thoughts, and show them some way to come out of this uncomfortableness.

And therefore I haue thought it expedient to signifie the same in this chapter, and that my purpose is, to speake in the whole treatise following, of these and such like matters of purpose, for the helpe and comfort of such as cannot yet find the Lords yoke to be easie, nor his commaundements pleasant and sweet vnto them at one time as another, in one point as in another, §Bbut toilesome and burthensome. So that although I haue in the first treatise said somewhat particularly for their sakes, as I could take fit occasion to do: yet because I know that many who are willing to liue well and christianly, do make a toyle thereof, and do not find any great pleasure in the duties of it; and therefore make question oftentimes (seeing they find it so hard) whether they were best to go forward, or no; especially when they haue bene driuen to commit any shamefull sinne: therefore I thinke it very expedient to remoue these daungerous thoughts, and shew them some way to come out of this vncomfortablenesse.

Now the main and chief lets are, the devil with all his force, subtlety §Cand malice; and our evil hearts so far as they are unreformed: and by means of both, all things in the world, though not in their own nature, but by them made occasions to us of falling and offending God. Whereby may be gathered, what I mean by lets and hinderances in this treatise,¹ even whatsoever may hold us back from peace with God. Now all these and every of them is able to break off our course in godliness, that we shall not bend our minds otherwise then in some general sort and manner to worship God, and live with men: and although they prevail not so with all, that they break off their course altogether, yet some one part or other of the godly life shall be neglected; and so one day after another, it shall continue with them in such §Dwise, that their rejoicing in the Lord shall fail, neither shall their light shine amongst men, whereby God might be glorified. In this darkness and bondage the most part of Gods people are holden: so that although they have some little sight of redemption, and dim hope at some times that their sins are forgiven them, yet neither enjoy they their part in this any long time, nor their sweet liberty in godliness, which they should have in all estates; both which the Lord hath granted to enjoy, as I have showed before. They must therefore learn carefully to resist all such lets, as they shall know to stand up in their way to hinder them: of these therefore I mean to give a taste, and of the chief and most of them, that we may see and discern §Ethem, and show some help against them.

Now the maine and chiefe lets are, the diuell with all his force, subtiltie §Cand malice; and our euill hearts so farre as they are vnreformed: and by means of both, all things in the world, though not in their owne nature, but by thē made occasions to vs of falling and offending God. Whereby may be gathered, what I meane by lets and hinderances in this treatise,¹ euen whatsoeuer may hold vs backe from peace with God. Now all these and euery of them is able to breake off our course in godlinesse, that we shall not bend our minds otherwise then in some generall sort and manner to worship God, and liue with men: and although they preuaile not so with all, that they breake off their course altogether, yet some one part or other of the godly life shall be neglected; and so one day after another, it shall continue with them in such