Another proof of this our just complaint, is: that we have had little feeling of the wants and miseries of others.¹ To see how many thousands walk ignorantly; other many, in security, hypocrisy, superstition, &c. many to have fallen away utterly, after they had received a taste of the Gospel: who should not be moved at the beholding of it? and pity them, as much as in him should lye? and not to be content, that we our selves should do well, whiles we see §Iso many in calamity. But it cannot be denied, but that their estate, either of the desolate beyond the seas, in many countries; or of the distressed ones amongst us, doth little touch or come near us: whereby as our prayers are weak which are made in their behalf, so are the other fruits of our compassion small and few. For as liberality is cold in respect of the ability which many have, so few of us are grieved at their evils, or go about to call back and reclaim such as we may: we have not much set our minds on this, how we might best prevail with, and draw our kindred, acquaintance, familiars, families, &c. neither of purpose to order our ways so, as we might by our holy conversation win either these, or strangers to God: neither to strengthen §Kthe weak, and help forward such as have been at a staggering. And that which is more, if we have done any of these, yet we have done it more hoverly and coldly, whether with our families, or other with whom we have had to do that way:² not in meekness, love, compassion, bearing as there hath been cause with them, or heartily seeking to win them unto God.

Another proofe of this our iust complaint, is: that we haue had litle feeling of the wants and miseries of others.¹ To see how many thousands walke ignorantly; other many, in securitie, hypocrisie, superstitiō, &c. many to haue fallen away vtterly, after they had receiued a tast of the Gospell: who should not be moued at the beholding of it? and pitie them, as much as in him shold lye? and not to be content, that we our selues should do well, whiles we see §Iso many in calamitie. But it cannot be denyed, but that their estate, either of the desolate beyond the seas, in many countries; or of the distressed ones amongst vs, doth litle touch or come neare vs: whereby as our prayers are weake which are made in their behalfe, so are the other fruites of our compassion small and few. For as liberalitie is cold in respect of the abilitie which many haue, so few of vs are grieued at their euils, or go about to call backe and reclaime such as we may: we haue not much set our minds on this, how we might best preuaile with, and draw our kindred, acquaintance, familiars, families, &c. neither of purpose to order our wayes so, as we might by our holy conuersation winne either these, or straungers to God: neither to strengthen §Kthe weake, and helpe forward such as haue bene at a staggering. And that which is more, if we haue done any of these, yet we haue done it more houerly and coldly, whether with our families, or other with whome we haue had to do that way:² not in meekenesse, loue, compassion, bearing as there hath bene cause with them, or heartily seeking to winne them vnto God.

1. 1The sixth proof.The sixt proof.
2. 2The causes of these defaults.

¹The cause hereof was no one; but yet chiefly our evil hearts: which for all ⟨p. 485⟩§Athe taste of holy doctrine, and light which we had of the life to come, yet being cleansed and renewed but in part, were evermore in respect of our corruption prone to evil, and unapt to goodness; so that, not only after good means using, they carried us to a forgetfulness of that good which was offered us, either in prayer, conference, or the ministry of the word, and to a sensible desire at least of some declining; but even in the time of our enjoying of them, our hearts deceived us, that we could not make (I speak of the most times) any great use or profit of them at all. But that the evil of the heart may the better appear, and so the cause of our unprofitableness the more clearly be seen, it shall be good to set down some of the particular §Bcorruptions of it, and how easily they break forth and show themselves by the smallest occasions. Now the heart is deceitful, whereby when we are towards or in the way to great danger, yet we are not willing, or not able to see and decline it. It is hardened in great part,² so that it is not easily brought to relenting, nor to be touched, and to melt: and so good meditation and the fruitfullest doctrine doth hardly affect us. Frowardness, which disquieteth and distempereth the whole life; peevishness, when we cannot abide any word uttered, but it is taken in ill part, and most rank poison gushing out against them that displease us; and impatience and unquietness under our afflictions and crosses, are in it: hypocrisy also. It is also idle and slothful in §Cgoing about duty: yea and untoward in the same. It is fraught with self-love, which is, when we favour our selves too much, and please our selves in our sins, when yet the smallest provocations thereto, should displease us.

¹The cause hereof was no one; but yet chiefly our euill hearts: which for all ⟨p. 485⟩§A

Earthly-mindedness is another stream running from this fountain, when we are drawn to the love of the commodities of this world, and are led with a desire of growing rich: which snareth us, and calleth back our minds from living holily, and causeth such as wisely resist it, not to have their treasure in the earth. In prayer great coldness and weariness of well-doing possesseth (as it were) this heart of ours, when by any occasion we have attempted it: anger, malice and revengement, in degree one exceeding the other, §Ddo easily appear to have their abode in this hart: pride of heart, though sometime privy, is one among the rest, which poisoneth our best actions, and soon ariseth when any good hath been done of us: the repining at the gifts of other, doth many times assault us: what barrenness and emptiness of Gods grace is too commonly found in us, our woeful experience doth cause us to remember: unclean desires (among the rest) are here: an innumerable rabble of other unsavoury, dangerous and carnal thoughts do swarm in us: and temperance and moderation is so meanly reached unto, that we can hardly be merry without lightness; sad without unfruitful dumpishness; believing God without presuming; or fear him without some §Edoubtings and inclinings to despairing. These here set down, with others many like unto them, having place in our harts, & long continuance, without any occasion offered do set themselves a work in us; but especially by occasions do fearfully break out from us, we being (if we could mark it) not long without some of them whatsoever we go about. What marvel though other causes did not go with them, if by means of these we should have our best actions blemished, yea poisoned, and our common behaviour and ⟨image 256⟩course of life to be utterly unholy?

Earthly-mindednesse is another streame running from this fountaine, when we are drawne to the loue of the commodities of this world, and are led with a desire of growing rich: which snareth vs, and calleth backe our minds from liuing holily, and causeth such as wisely resist it, not to haue their treasure in the earth. In prayer great coldnesse and wearinesse of wel-doing possesseth (as it were) this heart of ours, when by any occasion we haue attempted it: anger, malice and reuengement, in degree one exceeding the other, §D

Oh, it hath been a death to us, when we must be roused out of our luskishnesse, and be enforced to grant, that such a life hath been but mere security: when we must confess much against our selves (which hardly we have been brought unto;) and yet not rest there, till we have also obtained of our selves to cast it up as an unsavoury gorge. For when in our decay in grace we have feared secretly, that all hath not been well with us; and yet for all that, because we would feel no smart, and it was irksome and tedious to us, to think that we must enter into a straighter course: we have lien still in it as long as we §Kcould or durst:¹ so truly is it said, That ease is a sweet poison and slayeth. We dreamed like the Apostles in their foolishness, of an earthly happiness: that it was the sweetest life of all,² to think what riches and treasures we had already, and more hoped to come unto daily: to feed our appetite with thinking on our outward peace, in hoping (though without warrant) that it should be continued: to imagine how we might here be settled after our ⟨p. 486⟩§Ahearts desire, though we never perhaps should attain unto it; and not weighing, that although we at any time might, yet how rotten a foundation we had laid in so doing, which could not abide the wind and tempest. This ease it was which would have slain our souls, and was the cause of our so great looseness. An estate of life full of danger, and full of deceitfulness: with which (yet) none have ever so besotted themselves, (being holden captives of the devil at his pleasure) but they who have escaped the danger of it, have as highly rejoiced; and, as from a bottomless dungeon, have kept themselves with all care, from falling again into it.

Oh, it hath bene a death to vs, when we must be rowzed out of our luskishnesse, and be enforced to graunt, that such a life hath bene but meere security: when we must confesse much against our selues (which hardly we haue bene brought vnto;) and yet not rest there, till we haue also obtained of our selues to cast it vp as an vnsauourie gorge. For when in our decay in grace we haue feared secretly, that all hath not bene well with vs; and yet for all that, because we would feele no smart, and it was irkesome and tedious to vs, to thinke that we must enter into a streighter course: we haue lyen still in it as long as we

Now we falling into this fond ease, loathed to take such pains in running §Bthe race of christianity, and in labouring to keep in, our selves unto duty. When we had been any time unexercised with crosses and afflictions it was bitterness to think, that again we must come under them (so little did we hope for any comfortable or fruitful use of them:) and when we had been proved with them, for the most part we were uncomfortable in them. Whereby it appeared, that whatsoever we thought of our selves and of our great profiting, that our strength was never great, because we were found weak in trials, Prou. 24.10. Hitherto it belongeth, that we were so untoward to the use of any good means: I speak not of the loose and negligent using of them, which was a fruit of this untowardness, (for that hath been §Cspoken of before) but of our great unwillingness to break off our luskish and sottish course of life. As for example: to private prayer utterly unapt, when we should yet see much necessity of it: as being loath to awake our selves out of our spiritual sleep, and loathing the painfulness of going about it. Against public meetings we felt sensible rebelling, as seeing that the looseness and liberty which we delighted in, must be made odious to us, and our selves thereby disquieted: we feared, and were in a jealousy of our good brethren's company, by reason of an evil conscience, thinking that we must be of one mind with them; and that could not stand with our unsavoury liking. And what a slavery is it, that we should bring our selves to such a §Dpoint, that we must obey our filthy lusts, and become servants to our vile rebellions? What madness is it, that we should deprive our selves of the best things, and yet contented to abide so still? And by this it may appear, how many defaults are like to break out from our lives, when such dangerous ease and looseness have their harbour in our hearts.

Now we falling into this fond ease, loathed to take such paines in running §Bthe race of christianitie, and in labouring to keepe in, our selues vnto dutie. When we had bene any time vnexercised with crosses and afflictions it was bitternesse to thinke, that againe we must come vnder them (so litle did we hope for any comfortable or fruitfull vse of them:) and when we had bene proued with them, for the most part we were vncomfortable in them. Wherby it appeared, that whatsoeuer we thought of our selues and of our great profiting, that our strength was neuer great, because we were found weake in trials,

And yet another cause why so little good hath been done,¹ we may remember to have been, that we have looked so narrowly to the lives of others, to gather hurt thereby; not remembering that we should follow none further then they follow Christ: of which, some being of the better sort, and others of the common, we have taken exceeding great hurt by them both. For these §Elatter, when we see how they have many times continuance in outward peace and prosperity, so that they are merry, and take no thought about providing for the judgement day, neither are withholden from any intemperance of living; though we become not like unto them, yet as men not so fully persuading our selves of their misery,² we begin to think that it is but vain for us, to labour greatly after innocency, & to shine as lights, which (we see) is little regarded. And so we grow to justify our own course of life, as very sufficient ⟨image 257⟩and well liking to the Lord: yea and besides this, we gather some rubbish §Fand scurf from them, by beholding, by dealing, and being too conversant with them. And if of these, some be less evil then others, and retain some points of honesty, and of better behaviour in them; yet what a gross bewitching of our selves is it, to compare our selves with those, of whose happiness we have no persuasion? Now as the lives of this bad sort of men are laid too near us, & we may see that we are weakened in our course by them: so the lives of the first sort, even right good men, we either little or not at all do profit by; or (that which more is) we many times take hurt by them.

And yet another cause why so litle good hath bene done,¹ we may remember to haue bene, that we haue looked so narrowly to the liues of others, to gather hurt thereby; not remembring that we should follow none further then they follow Christ: of which, some being of the better sort, and others of the common, we haue taken exceeding great hurt by them both. For these §E

For as concerning their best actions and most commendable duties, we do not use to have them in reverent admiration, especially if the persons be §Gdaily amongst us: but we count them common things, and meeter for them then for us. Yea and we think, that we have some other gifts and parts of our lives comparable to them: so that we can be content to go without those graces, and to lose the benefit of such good examples: which yet for this cause God setteth up as lights amongst us: that we might never please our selves in our lives, till we had won this at our own hands, To frame our selves after their examples, which are most gracious and godly amongst us. And further, we will not think, but that even such men have also manifold infirmities in them; though we know them not. But if we do, it is enough to persuade us, that even then when many things ought justly to be removed out of us, yet §Hwe are to be well thought of, and to be accounted commendable.

For as concerning their best actions and most commendable duties, we do not vse to haue them in reuerent admiration, especially if the persons be §Gdaily amongst vs: but we count them common things, and meeter for them then for vs. Yea and we thinke, that we haue some other gifts and parts of our liues comparable to them: so that we can be content to go without those graces, and to lose the benefite of such good examples: which yet for this cause God setteth vp as lights amongst vs: that we might neuer please our selues in our liues, till we had wonne this at our owne hands, To frame our selues after their examples, which are most gracious and godly amongst vs. And further, we will not thinke, but that euen such men haue also manifold infirmities in them; though we know them not. But if we do, it is enough to perswade vs, that euen then when many things ought iustly to be remoued out of vs, yet §Hwe are to be well thought of, and to be accounted commendable.

And these are the special causes, that so justly much fault may be found in our lives;¹ unto the which briefly these may be added: that we have not been careful to be strangers to such companies, where we might be easily corrupted, or cooled and discouraged: neither taken occasion to be in good company, or to have made profit of the same when we were in it: but in a common manner spent such times, either in endless or needless worldly talk, or some other way unprofitably; rather framing our selves to their humours, and to approve of their evil custom, then bethinking our selves how to stop them.

And these are the speciall causes, that so iustly much fault may be found in our liues;¹ vnto the which briefly these may be added: that we haue not bene carefull to be straungers to such companies, where we might be easily corrupted, or cooled and discouraged: neither taken occasion to be in good companie, or to haue made profite of the same when we were in it: but in a common manner spent such times, either in endlesse or needlesse worldly talke, or some other way vnprofitably; rather framing our selues to their humours, and to approue of their euill custome, then bethinking our selues how to stop them.

1. 1The fourth cause, which is compounded of many.

A fifth cause hath been: that we have not laboured to nourish our delight and joy in the benefit of our redemption:¹ but diminishing the price of it, as though it were nothing so great and precious as it is commended to be: or soon forgetting it, for that it is of small account and little reckoning in the world; do feed upon vain and deceivable pleasures: and so taking part with the world, do also with the world grow unseasoned with grace: and therefore every such man after his manner becometh unprofitable. For when we begin to make a common thing of that assurance of our salvation, (which without comparison is the chiefest and most precious treasure of all other) and do not maintain and preserve the preciousness of it by all good §Kmeans, we must needs in stead thereof, make account of other vain rejoicing, and so the care of godliness waxeth small.

A fifth cause hath bene: that we haue not laboured to nourish our delight and ioy in the benefite of our redemption:¹ but diminishing the price of it, as though it were nothing so great and precious as it is commended to be: or soone forgetting it, for that it is of small account and litle reckoning in the world; do feede vpon vaine and deceiueable pleasures: and so taking part with the world, do also with the world grow vnseasoned with grace: and therefore euery such man after his manner becommeth vnprofitable. For when we begin to make a common thing of that assurance of our saluation, (which without comparison is the chiefest and most precious treasure of all other) and do not maintaine and preserue the preciousnesse of it by all good §Kmeanes, we must needes in stead thereof, make account of other vaine reioycing, and so the care of godlinesse waxeth small.

1. 1The fifth cause.The fift cause.

And last of all, that we having sometimes felt our selves unfit to be well occupied,¹ we have fallen to idleness: and therewith acquainting our selves, have (for the time) neither espied it to be a fault, and so resisted it in the beginning, by mislike of the same; neither have betaken our selves to our callings ⟨p. 487⟩§Ato the hindering of the same; as being ministers, to attend to reading; or being private men, to labour every man as it hath behoved him. And thus much for the proof of the justness of our complaint, and of the causes thereof.

And last of all, that we hauing sometimes felt our selues vnfit to be well occupied,¹ we haue fallen to idlenesse: and therewith acquainting our selues, haue (for the time) neither espied it to be a fault, and so resisted it in the beginning, by mislike of the same; neither haue betaken our selues to our callings ⟨p. 487⟩§Ato the hindering of the same; as being ministers, to attend to reading; or being priuate men, to labour euery man as it hath behoued him. And thus much for the proofe of the iustnesse of our complaint, and of the causes thereof.

1. 1The last cause.

CHAP. 14. Of the second part of the Covenant, namely: The remedies against the complaint mentioned in the former Chapter.

CHAP. 14. Of the second part of the Couenant, namely: The remedies against the complaint mentioned in the former Chapter.

NOW forasmuch as in the weighing of the truth of these things, we could not but be grieved heartily: (as who can behold so great depth of corruption and the fruit of the same, so many ways with deadly uncomfortableness threatening his confusion, but must needs seek and use all possible means, speedily to pull himself out again?) we therefore immediately after the due consideration of our woeful condition, turned our selves to bethink us, what remedies we might apply to this fall, if thereby we might §Cpossibly recover our selves again: and also make them helps for hereafter, that we may as well continue in a fruitful and cheerful course unto the end of our lives; as at all, to return into the right way again. First therefore,¹ we thought thus, and took order as followeth: that such of us, as did find our falls to be so great, and our offences so dangerous, that either for our too too great delight in them, or long lying therein, we could not by our usual prayers and humiliation, or by help of any ordinary and daily practises of repentance, by hearing the word and preparing our selves for the Lords supper; come to peace of conscience, and obtain confidence and godly boldness with the Lord: such (I say) should humble our selves before the Lord with §Dfasting and prayer, without which means such devils are hardly cast out. Especially, because we had let go the hold of our faith, and had suffered the same to fail in us; (which when it cometh to pass, what can there be in our life but mere unsavouriness; to speak of the best?) our fasting tended to this, that we might more forcibly pray for the recovery of our faith, and clear beholding of Gods loving kindness restored to us again. That in such manner we being abased in his presence (as there is just cause that such should be) and believing again his old accustomed mercy, we might in some good measure be purged from our former unsavouriness, yea noisome uncleanness: and so made fit to renew our covenant with the Lord again, concerning §Emore holy walking with him. And if we should find, that our hearts might be brought to unfeigned displeasure with our selves for our former defaults, without fasting: then we determined to turn unto the Lord with all our hearts in sincerity, so as we might obtain comfort and release at his hands, as if fasting had been adjoined thereunto.

After this, our covenant was to know our hearts better: how evil they are: what falsehood, fickleness, lightness and such like naughtiness,¹ and variety ⟨image 258⟩of corrupt affections we carry about us; that thereby we may be enforced §Fto take more pain to weaken them daily. For we saw, that if we be not diligent to search them out,² as by occasion we shall be moved to do, we shall both walk in continual unsettledness, and in an uncomfortable estate, because we can go about nothing, but some one of these or other shall be espied to carry us some way amiss in the same. And thus we purposed to note and find them out in us, by a diligent view of and taking heed unto our ways, that so we may be in daily combat with them. A worthy work therefore and commendable we saw it, to take knowledge of them, and not to be content to be blind in the beholding of them (because we are neither easily brought to confess and see them; and yet that he which hideth them shall §Gnot prosper): that so we may behold more filth and venom in them, then we would have thought could have been in us. And we agreed, that if we should be unwilling to discover this pack, that even this willingness to hide them, is one of the most dangerous evils among the rest.

After this, our couenant was to know our hearts better: how euill they are: what falshood, ficklenesse, lightnesse and such like naughtinesse,¹ and varietie ⟨image 258⟩of corrupt affections we carie about vs; that thereby we may be enforced §Fto take more paine to weaken them daily. For we saw, that if we be not diligent to search them out,² as by occasion we shall be moued to do, we shall both walke in continuall vnsetlednesse, and in an vncomfortable estate, because we can go about nothing, but some one of these or other shall be espied to carie vs some way amisse in the same. And thus we purposed to note and find them out in vs, by a diligent view of and taking heed vnto our waies, that so we may be in daily combate with them. A worthie worke therefore and commendable we saw it, to take knowledge of them, and not to be content to be blind in the beholding of them (because we are neither easily brought to confesse and see them; and yet that he which hideth them shall

Now further, because the knowledge of our hearts, (if we stay there) I mean,¹ of the manifold evil lusts of them, doth make us the more heady and greedy to fulfil them, when we know them by the law of God to be condemned in us: we have further faithfully determined to watch over them with all diligence, that neither any of those which have already been mentioned, neither any other (as far as we may know them) may lurk or have §Htheir abode within us with our liking, but that we may purge them out: and not those only which are apparently gross, but even such as are more secret, being not yet come near their ripeness: and therefore wheresoever we become, or in whatsoever we have to do, not to neglect this part of Christian duty; but especially there and then, where and when we suspect or have cause to fear more danger thereby: as in vehement and strong temptations, and grievous and long continuing afflictions, there to stand the more upon our watch, &c. So that whether we be in company or alone, in dealings abroad or matters at home, by one occasion or by other, yet still to have this purpose fixed in us, that as far as our frail memory will suffer us to remember §Iit, we may go forward in the watching and observing of them. Which must the rather be done; because, as the heart is the fountain of life, and from thence we have it, That we live; so from thence we must fetch the beginning of well living: from an evil and unclean heart, cometh no part of good life, no more then good fruit from an evil tree. But all the abomination of the life, even the most odious and vile, (as adultery, murder, idolatry, heresy, &c.) they have their beginning there, they are conceived and nourished there, they have their proceeding from thence; and God is long and grievously dishonoured there for the most part, before man by the fruit of it can be or is offended.

Now further, because the knowledge of our hearts, (if we stay there) I meane,¹ of the manifold euill lusts of them, doth make vs the more headie and greedie to fulfill them, when we know them by the lawe of God to be condemned in vs: we haue further faithfully determined to watch ouer them with all diligence, that neither any of those which haue alreadie bene mentioned, neither any other (as farre as we may know them) may lurke or haue

So that as by the Romans law, it was strictly enacted: that their springs should be carefully preserved from all filth which might attaint and poison them, that their rivers and water conduits might be sweet and wholesome: so it must necessarily be, that the heart of man being once renewed and made clean, it should be kept and continued so; that being a good treasury, good things may be brought out of it continually of all sorts, as occasion shall require. ⟨p. 488⟩§AFor here we take it as granted, that all which shall have their part in this covenant, or have already desired to have, must be renewed in their minds, and have their hearts purged and made clean by faith in the Son of God; whereby their sins may be defaced and all their old conversation pardoned, their souls through the same with most comfortable and sound peace enlightened; and so their hearts purified, both to will and also to live well and godly. Of the which making clean and purging the heart, as this is no fit place to speak: so they must have learned it and have attained to it who are here mentioned, that is, such as have covenanted unfeignedly to watch and observe the same. Therefore (to return) seeing the heart is a deep dungeon §Band pit, full of all unclean thoughts, and yet deceiving men; so that they shall think far otherwise, and suspect no such thing (as 1. King. 15.8.) seeing in all their actions some one or other portion of it is ready to corrupt and stain even the best of them, so that not the holiest parts of Gods worship can purely and holily be fulfilled without the careful holding in of it: it is worthily and for just cause, made one part of this wholesome remedy of the well ordering of our lives. So that, if any be given to seek the liberty which God hath not allowed him, to let loose his heart after any folly and vanity, and counteth it too great straitness and precise curiousness to keep a dominion and a superiority over it, so as he might thereby bring it into subjection; he is justly §Cto be pitied, if he cannot be otherwise persuaded: but if he think that way to build up a godly life, until the Lord call back his word (which now standeth for a perfect direction of well living) he shall never attain to that which he seeketh.