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, Prou. 24.10. Hitherto it belongeth, that we were so vntoward to the vse of any good meanes: I speake not of the loose and negligent vsing of them, which was a fruite of this vntowardnesse, (for that hath bene §Cspoken of before) but of our great vnwillingnesse to breake off our luskish and sottish course of life. As for example: to priuate prayer vtterly vnapt, when we should yet see much necessitie of it: as being loath to awake our selues out of our spirituall sleepe, and loathing the painefulnesse of going about it. Against publike meetings we felt sensible rebelling, as seeing that the loosenesse and libertie which we delighted in, must be made odious to vs, and our selues thereby disquieted: we feared, and were in a iealousie of our good brethrens companie, by reason of an euill conscience, thinking that we must be of one mind with them; and that could not stand with our vnsauourie liking. And what a slauerie is it, that we should bring our selues to such a §Dpoint, that we must obey our filthie lustes, and become seruants to our vile rebellions? What madnesse is it, that we should depriue our selues of the best things, and yet contented to abide so still? And by this it may appeare, how many defaults are like to breake out from our liues, when such daungerous ease and loosenesse haue their harbour in our hearts.

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.

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.

Now this watching over the heart, that it may be with the more fruit,¹ must have accompanying it a suspicious and jealous fear, lest at any time it break forth into such delights as are worldly, carnal, &c. Of the which fear, for the great good that it doth those who are led by it, the wise man saith: Blessed is the man that feareth always, that is, his evil heart in one point or other, and therefore taketh the more pain about it. This being so §Dfar to be understood and practised, as our weakness will give leave, (i. so as we do not willingly nourish idleness and unprofitable liberty and looseness in us) we are to take view of the fruit which it bringeth us; and to measure by days, by weeks, and so forward, what ease to our consciences, what cheerfulness to our souls, and what better fruit in walking in our callings more then we were wont, is reaped of us and enjoyed. And when we shall see that there is no comparison betwixt the one and other: that is, betwixt a wandering heart, and betwixt a circumspect care, we may more fully be resolved to hold out in this course still: because although much foolish and fleshly licentiousness is forgone, (which is naturally most desired) §Eyet it frameth and maketh us fit for the Lord, & weaneth us more and more from the world, and is a mean by which with great ease and readiness we go on in our Christian course. For this is that which we hope for hereby. And there shall be no doubt,² but when the meditations of our hearts shall please the Lord, that the words of our mouths, and the practise of our lives shall also be acceptable in his sight. To conclude this point: it is again to be remembered, that we wean our heart from earthly delights: which oftentimes ⟨image 259⟩tickling it with a pleasant sweetness, do steal it away from heavenly §Fthings, and hold it here below: and so by little and little bring it to find a contentation here, and breed a wearisomeness in that godly life. And further, that we be very wary that our hearts be not stolen from a liking of good ways, neither brought out of frame by loathing our duties, and so deprived of their peace: especially, that we be not hurt nor wounded that way, where there is greatest cause of fear and danger: nor brought into subjection to those sins, to the which by nature we be most inclined:

as to the love of the world, uncleanness, breaking off of brotherly affection, &c. And here, if at any time we should be overtaken, (which is not to be doubted of, no not of the most circumspect and best advised) we resolutely purposed not to sleep §Gnor slumber in our sin, neither promise to our selves forgiveness too easily:¹ but first to awake our selves, to be amazed that we should let go the strength and hold which once we had; to rebuke and check our selves sharply, till shame and sorrow for so offending, may humble us: and then we may be bold to assure our souls, having an advocate with the father, Jesus Christ the righteous, that we are received of him again.

as to the loue of the world, vncleannes, breaking off of brotherly affection, &c. And here, if at any time we should be ouertaken, (which is not to be doubted of, no not of the most circumspect and best aduised) we resolutely purposed not to sleepe §Gnor slumber in our sinne, neither promise to our selues forgiuenesse too easily:¹ but first to awake our selues, to be amazed that we should let go the strength and hold which once we had; to rebuke and checke our selues sharply, till shame and sorow for so offending, may humble vs: and then we may be bold to assure our soules, hauing an aduocate with the father, Iesus Christ the righteous, that we are receiued of him againe.

1. 1Note.

¹And to the end, that in this work we may more happily go forward, and this watch be the better kept: our purpose was to avoid carefully all outward hinderances, and to avoid occasions of quenching Gods spirit in us, as we shall have wisdom to see them: as, too far entering into dealings or §Htalk about the world, to call our selves back from all excess that way: also unprofitable and dangerous company and acquaintance, any unnecessary and idle talk: and whatsoever else like unto these. And contrarily, to be careful to continue with diligence and delight, not only the exercise and use of such holy means of meditation and prayer, as well by our selves as with others also, reading, hearing and conference, &c. but also with minds to reap fruit by the same: which is not always intended, nor sought for so oft as the things themselves are used. As for example: seeing the readiest and best way to nourish and continue this holy desire, and careful watching over our hearts, is increase of knowledge, by the help of hearing and reading §I(for zealous and holy affections are like a flame of fire, which without the adding and putting to of wood, as new matter, will soon be quenched and extinguished; so will our looking to our hearts, and observing of them, be loosely and lightly continued:) it is our purpose to stir up our selves with more earnestness hereunto, because we know that we shall otherwise frustrate and make vain our whole covenant.

¹And to the end, that in this worke we may more happily go forward, and this watch be the better kept: our purpose was to auoide carefully all outward hinderances, and to auoide occasions of quenching Gods spirit in vs, as we shall haue wisedome to see them: as, too farre entring into dealings or §Htalke about the world, to call our selues backe from all excesse that way: also vnprofitable and dangerous company and acquaintance, any vnnecessary and idle talke: and whatsoeuer else like vnto these. And contrarily, to be carefull to continue with diligence and delight, not onely the exercise and vse of such holy meanes of meditation and prayer, as well by our selues as with others also, reading, hearing and conference, &c. but also with minds to reape fruite by the same: which is not alwayes intended, nor sought for so oft as the things themselues are vsed. As for example: seeing the readiest and best way to nourish and continue this holy desire, and carefull watching ouer our hearts, is increase of knowledge, by the helpe of hearing and reading

That is to say, as followeth: We do acknowledge, that our negligence and unreverence in these, have so greatly deprived us of fruit in understanding and judgement, as well as other ways, that before our hearing we trust we shall prepare our harts by casting off that which would hinder us: namely, rebellious §Kgainsaying the truth, security, hardness, worldly affections, &c. that with meekness and teachableness, we will bring honest and good hearts to the hearing of the word; & in the action it self, be attentive, and marking that which shall be taught, so as it may work in us, and raise up answerable affections to that which we shall hear; as joy by comfortable doctrine, fear by that which moveth fear, &c. & after we have heard, we will beware that it perish ⟨p. 489⟩§Anot in us through our own default or negligence, in minding other matters more then that which we have heard (whereby we should bury it in forgetfulness:) but carefully seek opportunity to muse upon it by our selves; or commune of it with others, as our small ability will suffer us; or both. And when we shall have learned to put in ure this part of the remedy, we intend to mark how this with the former doth bring our minds better in frame: that we may both take encouragement (in beholding any fruit) to continue it; and in seeing the contrary, to mark where the fault lieth, that it may be removed.

That is to say, as foloweth: We do acknowledge, that our negligence and vnreuerence in these, haue so greatly depriued vs of fruite in vnderstanding and iudgement, as well as other wayes, that before our hearing we trust we shall prepare our harts by casting off that which would hinder vs: namely, rebellious §Kgainsaying the truth, security, hardnesse, worldly affections, &c. that with meeknesse and teachablenesse, we will bring honest and good hearts to the hearing of the word; & in the action it selfe, be attentiue, and marking that which shall be taught, so as it may worke in vs, and raise vp answerable affections to that which we shall heare; as ioy by comfortable doctrine, feare by that which moueth fear, &c. & after we haue heard, we wil beware that it perish ⟨p. 489⟩§A

And to sharpen our desire to hear and read the more willingly, seeing §Bthere is much untowardness in our nature to such exercises, and we have strong temptations to persuade us that it is as needless, as we feel it irksome: we have seen it necessary for us to stir up our dullness, not only by the commandment of God, that we should search the Scriptures, (and so, read them) & that we should give ear daily to the Apostles doctrine, (and therefore hear the same in season and out of season, that by both, the word of God may dwell plentifully in us;) but also to have in fresh memory the power of the Scriptures: which, besides that they are able to save our souls, so they can fill us with goodness and comfort every way, as we shall have need, and have done so often in times past unto us. For many times we have been §Cbrought so low in feeling of any present comfort; to such a barrenness & emptiness of all good instructions; sometime (which was worst of all) to such an unsavouriness in the good things of Gods word, and so unapt and untoward to them; that we thought in our weakness it would never be otherwise with us: yet when we have come again to the ministry of the word, the Lord hath scattered our darkness, raised us out of our deceivable dumps and drowsiness, and showed us joy and comfort again: so that we have been taught thereby, that this is the fountain which refresheth us in our unsatiable thirsts, and cooleth the heat of our sin; and finally, giveth greater grace, then Satan for all his subtleties and tyranny.

And to sharpen our desire to heare and reade the more willingly, seeing §Bthere is much vntowardnesse in our nature to such exercises, and we haue strong temptations to perswade vs that it is as needlesse, as we feele it irkesome: we haue seene it necessary for vs to stirre vp our dulnesse, not onely by the commaundement of God, that we should search the Scriptures, (and so, reade thē) & that we shold giue eare daily to the Apostles doctrine, (and therfore heare the same in season and out of season, that by both, the word of God may dwell plentifully in vs;) but also to haue in fresh memory the power of the Scriptures: which, besides that they are able to saue our soules, so they can fill vs with goodnesse and comfort euery way, as we shall haue need, and haue done so often in times past vnto vs. For many times we haue bene §C