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 waies with deadly uncomfortablenesse threatning his confusion, but he must needs seeke and use all possible meanes, speedily to pull himselfe out again?) therefore immediately after the due consideration of our wofull condition, we turned our selves to bethinke us, what remedies we might apply to this fall, if thereby we might possibly recover our selves again: and also make them helpe hereafter, that we may as well continue in a fruitfull and cheerfull course unto the end of our lives; as, to return into the right way again. First, therefore, we thought thus, and tooke order as followeth: that such of us, as did finde our biles to be so great, and our offenses so dangerous, that either for our too great delight in them, or long lying therein we could not by our usual praiers and humiliation, or by help of any ordinary and daily practices of repentance, (as by hearing the word and preparing our selves for the Lords Supper;) come to peace of conscience, by the remission of our sins, and obtain confidence and godly bold.. nes with the Lord; such of us (I say) should humble our selves before him with fasting and praier, without which meanes such dive's are hardly cast out. Especially our put.. pose was in such a case, because we had let go the hold of our faith, and had suffred the same to faile in us; which when it,comming to passe, what can there be in our life but meere unsavourinesse, to speake of the best? Our purpose was (I say) that our fasting should tend to this, that wee might forcibly pray for the recovery of our faith, and deere beholding of Gods loving kindnesse restored to us againe.
That in such maner we being abused in his presence (as there is just cause that such should be) and releeving againe his old accustomed mercy, we might in some good measure be purged from our former unsavorinesse, yea, noisome uncleannesse, and so made fit to renew our covenant with the Lord againe, concerning more holy walking with him. And if we should finde, that our hearts might be brought to unfained displeasure with our selves for our former defaults, without fasting; then wee determined to turne unto the Lord with all our hearts in sincerity without it, so as we might obtaine comfort and release at his hands, as if fasting had been adjoyned thereunto.
After this, our covenant was, to know our hearts better, how evill they are; what falshood, ficklenesse, lightnes, and such like naughtinesse, and varietie of corrupt affections we cary about us; that thereby we be inforced to take more paine to weaken them daily. For we saw, that if we be not diligent to search them out, as by occasion we, shall be moved to do, we shall both walke in continuall unsettlednesse, 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 amisse in the same. And thus we purposed to note and finde them out in us, by a diligent view of, and taking heed unto our wayes, that so we may be in daily combate with them. A worthy 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; and yet that hee which hideth them shall not prosper: that so wee may behold more filth and venome in them, then we would have thought could have been in us.
And we agreed: that if lee should bee unwilling to discover this packe, that even this willingnesse to hide them, is one of the most dangerous evils among the rest.
Now further, because the knowledge of our hearts, (if we stay here,) I mean, of the manifold evill lusts of them, doth make us the more heady and greedy to fulfill 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 farre as we may know them) may lurke or have their aboade with us with our liking, but that we may purge them out; and not those only which are apparently grosse, but even such as are more secret, being not yet come neere their ripenesse: and therefore whersoever we become, or in whatsoever we have to doe, not to neglect this part of Christian duty; but especially there to be most vigilant, where we suspect or see cause to fears 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 wee 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 farre as our fraile memory will suffer us to remember it, wee may go forward in the watching and observing of them. Which must the rather bee done, because, as the heart is the fountain of life, and from thence we have it, that we live, so from thence wee must fetch the beginning of well living: fox from an evill and unclean heart, commeth no part of good life, no more then good fruit from an evill tree. But all the abomination of the life, even the most odious and vile, (as adultery, murther, idolatry, heresie, &c.,) they have their beginning there; they are conceived and nourished there, they have their proceeding from thence; and God is long and grievously dishonored there for the most part, before man by the fruit of it can be or is offended.
So that as by the Romans law it was straightly enacted, that their springs should bee 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 eleane, it should bee 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. For heere wee 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 mind, and have their hearts purged and made cleane by faith in the Sonne of God; whereby their sins may be defaced, and all their old conversation pardoned, their soules through the same with most comfortable and sound peace inlightened, and so their hearts purified, both to will and also to live well and godly. Of the which making cleane and purging the heart, as this is no fit place to speake, so they must have learned it, and have attained to it, who are heere mentioned, that is, such as have covenanted unfainedly to watch and observe the same. Therefore (to returne) seeing the heart is a deeps dungeon and pit, full of uncleane thoughts and yet deceiving men, so that they shall thinke far otherwise, and suspect no such thing; and seeing in all their actions some one corner or other of it is ready to corrupt and staine even the best of them, so that no part of Gods worship can purely and holly bee fulfilled without the carefull holding in of it; it is worthily and for just cause made one part of this whole-some remedy of the well ordering our lives. So that, if any be given to seeke the liberty which God hath not allowed him, to let loose his heart after any folly and vanity; and counted it too great straightnes and precise curiousnes to keep a dominion and a superiority over it, so as he might thereby bring it into subjection; he is justly to be pitied, if he cannot bee-otherwise perswaded; but if he thinke, that way to build up a godly life, untill the Lord call backe his word, (which now standeth for a perfect direction of well living,) he shall never attaine to that which he seeketh.
Now this watching over the heart, that it may bee with the more fruit, must have accompanying it a suspitious and jealous fearer lest at any time it breake forth into such delights as are worldly, carnal!, &c. Of the which feare, for the great good that it doth those who are led by it, the wise man saith, Blessed is the man that feareth alwaies; that, is, his evill heart in one point or other, and therefore taketh the more pain about it. This being so farre to bee understood and practiced, as our weaknesse will give leave, (that is, so as we doe not willingly nourish idlenesse and unprofitable libertie and loosenesse in us) wee are to take view of the fruit which it bringeth us; and to measure by daies, by weekes, and so forward, what ease to our consciences, what cheerfulnesse to our soules, and what better fruit in walking in our callings, more then we were wont, is reaped of us and injoied. And when we shall see that there is no comparison betwixt the one and the 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 licentiousnesse is forgone of us, (which is naturally most desired,) yet it frameth and maketh us fit for the Lord, and weaneth us more and more from the world, and is a meane by which with great ease and readinesse we go on in our Christian course. For this is that we hope for thereby. And there shall be no doubt, but when the meditations of our hearts shall please the Lord, that the words of our mouthes, and the practice of our lives, shall also be acceptable in his sight. To conclude this point, it is againe to bee remembred, that we weave our heart from earthly delights, which oftentimes tickling it with a pleasant sweetnes, doe steak it away from heavenly things, and hold it here below, and so by little and little bring it to finde a contestation here, and breed a wearisomnes in that godly life. And, further, that we be very wary, that our hearts be not stolne from a liking of good wales, neither brought out of frame by loathing our duties, and so deprived of their peace; especially that we bee not hurt nor wounded that way, where there is greatest cause of feare 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, uncleannes, 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 sleepe nor slumber in our sinne, neither promise to our selves forgivenesse too easily, but first to awake our selves, to be amazed that we should let go the strength and hold which once we had; and to rebuke and checke our selves sharply, till shame and sorrow for so offending may humble us; and then we may be bold to assure our soules, having an advocate with the Father, Jesus Christ the righteous, that we are received of him againe.
And to the end that in this worke we may more happily go forward, and this watch be the better kept, our purpose was, to avoid carefully all outward hinderances, and occasions of quenching Gods Spirit in us, as we shall have wisedome to see them: as, too farre entring into dealings or talke about the world, to call our selves back from all excesse that way, also unprofitable and dangrous company and acquaintance, any unnecessary and idle talke, and whatsoever else like unto these. And contrarily, to be carefull to continue with diligence and delight, not only the exercise and use of such holy means of meditation, praier, reading, hearing and conference, &c.; but also to do it with minds to reape fruit by the same; which is not alwayes 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 carefull watching over our hearts, is increase of knowledge, by the helpe of hearing and reading, (for zealous and holy affections are like a flame of fire, which without the adding and putting to of wood, as new matter, will soone 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 vaine our whole covenant.
That is to say, as followeth: We doe acknowledge, that our negligence and unreverence in these, have so greatly deprived us of fruit in understanding and judgment, as well as other waies, that before our hearing, we trust we shal prepare our hearts by casting off that which would hinder us: namely, rebellious gain-saying the truth, security, hardnes, worldly affections, &c., that with meeknesse and teachablenesse, wee will bring honest and good hearts to the hearing of the word; and in the action it selfe, be attentive, and marking that which shall be taught, so as it may worke in us, and raise up answerable affections to that which we shall heare; as joy by comfortable doctrine, feare by that which moveth feare: &c., and after we have heard, we will beware that it perish not in us through our owne default or negligence, in minding other matters more then that which we have heard, (whereby we should bury it in forgetfulness:) but carefully seeke opportunity to mute 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 use this part of the remedy, we intend to mark how this with the former cloth bring our minds better in frame: that we may both take incouragement (in beholding any fruit) to continue it; and in seeing the contrary, to marke where the fault lieth, that it may be removed.
And to sharpen our desire to heare and reade the more willingly, seeing there is much untowardnesse in our nature to such exercises, and we have strong temptations to perswade us that it is as needlesse, as wee feele it irksome: we have seen it necessary for us to stir up our dulnes, not only by the commandement of God, that we should search the Scriptures (and so reade them) and that we should give care daily to the Apostles doctrine, (and therefore heare 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 soules, so they can fill us with goodness and comfort every way, as we shal have need, and have done so often in times past unto us. For many times we have been brought so low in feeling of any present comfort; to such a barrennesse and emptinesse of all good instructions, sometime (which was worst of all) to such an unsavourinesse in the good things of Gods word, and so unapt and untoward to them; that we thought in our weaknesse it would never be otherwise with us: yet when we have come againe to the ministery of the word, the Lord hath scattered our darknesse, raised us out of our deceivable dumps and drowsinesse, and chewed us joy and comfort again; so that we have been taught thereby, that this is the fountains which refresheth us in our unsatiable thirsts, and cooleth the heate of our sin; and finally, giveth greater grace, then Satan for all his subtilities and tyranny can extinguish.
And further, because experience hath taught us that we easily lose that in the world amongst the manifold incombrances, discouragements, and dealings thereof, which we learned of the Lord by any meaner; we have faithfully covenanted for the better keeping of our hearts watchful, and safe from evill, once in the day (if it be possible) to set a part a time from all other lawfull and necessary duties, for meditation and private praier, to the seasoning of our hearts with grace, and to the establishing of them against all temptations, afflictions and other hinderances. Not, to free our selves hereby from other times of communing with the Lord, as occasions shall be offered, and necessity shall require: but because our untoward hearts would otherwise draw us altogether to breake off this duty, if we should not determine of some special' time; therefore one quarter of an houre, or as every one shall finde himselfe able, we have seen meet to appoint hereunto, if we can have good opportunity; that is to say, if God give us minds fitly disposed thereto, and minister profitable and plentifull matter accordingly; or if we faile in both, so much the more to take occasion by our present wants and infirmity, to repairs unto God.
And because the morning when we arise, is both meetest to bee imployed that way, as wherein our minds are best able to thinke upon heavenly matters, when we have not yet bin about our worldly affaires; and for the most people which are at their own hand, the best time that may be spared: therefore we have purposed to allot (as we shall be able) the first part of the day thereunto, with this proviso, that if through necessary occasions we should be hindered from it, we may yet carefully performe it on some other part of the day. And although at the first, we shall see some untoward beginnings herein, by which, discouragement from the continuance hereof might arise, yet we resolved with our selves, that it is some profiting to begin, though in weaknesse; and there is hope that good proceedings, and great shall come, even of small beginnings, being faithfully entred into. And if by these means we should not become better seasoned in our hearts, it is little to bee hoped for, that other meanes should doe us the good that we have need of. But when the day is thus begun, that wisdome communeth with us in the morning, and awaketh us with heavenly salutations, we are for the most part kept more sober, and continent from all out-straying the whole day following: for when good things, either concerning the life to come and the glory of it, or the vanity and change of this present life, are deeply digested and thoroughly thought upon, it is no smal occasion to make us more stranger like to this present world, and to carry about us greater freedome ' from bondage to our secret corruptions.
And because it is hard,, especially for us private persons, to have alwaies matter in a readinesse, which is profitable to meditate upon, (for he that shall be furnished herewithall, must be one which hath a daily observation of his life, without the which grace even the learneder sort shal be to seeke:) therefore we intend for this purpose to draw matter out of the 119 Psalme and other; some points are set downe for those which are least able to help our selves; that by some few of those which are very fit and availeable, wee may set our selves on worke, and by them learn to finde out others like unto them, which doe most neerely tend to the well ordering of the life. By which meanes appointed and found out for our helpe and furtherance, with such like; if yet, unfitnesse of minde and an untoward heart shall hold us Backe, it being troubled with cares of the world, or deceived with dreames of vaine pleasures, (which make the meditation of heavenly matters lothsome:) we are to know, that wee can have no better occasion offered us to the performing of this dutie, then to complaine of, and seeke redresse even against this evill and earthly heart, of which wee presently complaine; and as wee can bring that under, so to proceede, in musing of, and praying for such grace as we shall see most needfull.
Lastly, we concluded to observe, what fruit wee reape by these remedies: what release of our strong and usuall maladies and diseases, what weakening of any such lustes, as sometimes had strongly prevailed against us. Also, what liking wee finde of this manner of dealing with our selves; or contrarily, whether wee feele any watchfulnesse over our hearts throughout the day, since wee entred into this covenant, and whether any bettering of our waies by the same: whether in company we have been more wary of takeing or doing good according to the occasion offred; in our dealings, more carefull not to be found offensive. And weekly and by daies, to marke it, and to communicate our estate with some faithfull brother, with whom we may freely and faithfully open and impart our whole course, as what meanes we use, what we see cause most to complaine of, and what is more required of us, then that which we doe: that thus wee may be set forward, counseled and confirmed; and seeing what course wee ought to take for the bringing of this to passe, wee may bee stablished in a Christian life. For it doth not a little helpe to have this communion with some. Also, that we our selves should be helpers of others, where either any doe require the same duty of us, or through bashfulnes dare not bee bold, or through simplicity cannot doe it: yet we seeing that they stand in need of such counsell and direction, should through love chew them what we can, and what we have learned in this behalfe. And here we purposed for the hope of the great fruit of this communion, to avoid strangenesse, which as it breaketh off all profit betwixt us, so it giveth feare of some secret conceitednes, and that much love is wanting. This direction, if it be read over (as we shall see cause, and as we may doe it conveniently) with a mind desirous as well to see what is amisse in us, as also in faithfulnesse to use these remedies: we may be bold (the Lord working by means) to assure our selves, that we shall not labor herein in vain. And when we have attained hereto, we determined not to rest in that, but to bee directed still by such rules as Gods word cloth minister to us.
Now having set downe remedies, by which we may raise up our selves out of any declinings from a godly life, we added some reasons to perswade us thereto, for as much as we may be sure, that hinderances and discouragements enow shall meet with us to withhold us. First this, that by such a course, and by seeking to walke with God, as the former remedies do direct us unto, we are brought to a most sweet and holy communion with the Lord; in comparison whereof, nothing is to be desired. For it is an honor and prerogative which the world neither knoweth, neither can attaine unto, to get principality over him, who is the prince of the world, that is, the divell; and to obtain grace against our owne evill hearts in well ruling them; which is a greater honor, then to subdue kingdomes. Also that hereby we have libertie, with godly boldnesse to come before the Lord in our complaints and praiers; being assured, that whatsoever we shall aske of him according to his will, it shall bee granted us: and that our peace and comfort hereby is so great, that none who hath but even tasted of it, would change his estate for any other. In this case a man need not feare malitious accusations, because he hath been circumspect in looking to his ways: and therefore (deservedly) evill speches can take no hold of him; seeing hee that is careful to please God, cannot justly incur the rebukes of men. As for evill tidings, he is free from the feare of them, because he hath armed himselfe to Tooke for the hardest. And they who like not this state, (which, all things considered, shall be found to be the richest part and best portion) they must feed themselves with folly, and take their fill in vanity, till their misery overtake them in the midway, and destruction meet with them when they little thinke upon it.
Moreover, howsoever this indevoring after a godly life, hath ever of the world bin little regarded; yet the happiest and men of greatest commendation for godlinesse, have alwaies preferred it, and made it as the flower of their garland, and the crowne of their rejoicing: we have a. cloud of witnesses, and not all in one age, who have walked with God, even from Enoch and thereabout to this day, who testified this daily looking to their lives, to be the best thing of all. Now if by these and such like perswasions we be brought to like of it, we faithfully covenanted with our selves, to use these remedies which have been set downe for continuance, and to make our beginnings sound and substantial); so as they may be able to beare and uphold the waight of all that shall presse us downe. For although our temptations bee strong and many, yet may none of them prevaile thus far, as to make us breake off this our happy covenant: for if we be not strongly armed against this, we shall easily finde that hinderances enow will arise, which will quickly weaken the power of our best purposes, and frustrate all that we have taken in hand. Here will inward lets come in our way; and those, of many sorts: as, to thinke it more then needeth to live thus; also that many who are godly, doe not thus; the inordinate love of some speciall scone may withhold us; and much dulnesse, unprofitablenes and rebellion, may make us utterly unable for the time to hold forth this course. Many outward discouragements also and hinderances will be ready here to stand in our way; as houshold troubles, and disquietnes by them, disorder in servants and children, untowardnes and ill surcease in businesse, want of blessing sometimes where it was hoped for, and losses in stead therof, with sore discouragements to see so happy a course so meanly set by, yea in so great disgrace with many, &c. also much toiling and occupying our selves about these things below, with neglecting of our heavenly and Christian calling. These are some of a great number, and the commonnest, whereby holy duties doe most easily grow out of place and use with us. Let this rule therefore (said we) be well regarded of us, and that which followeth shall be the easier: for many lothsome wearinesses will in short time arise, which (if it be possible) will breake us off from this enterprise.
After this, we said: that if we with diligence continue it, we must beware we make not a common thing of it; so as, though we use it, yet no fruite nor blessing return to us by it. The which, as it falleth out most usually in the doing of good things, so in this the best of others, it is most to be feared. In the first setting upon many duties, some cheerfulnes may bee seen in us, and some time and travell bestowed: but alas, within a very short time, we grow full of them, they become irksome and tedious to us; and though we do not utterly breake them off, yet we may perceive, that without any great sweetnesse and delight we go about them. The reason hereof is, that our fleshly hearts can like of no good thing long. If therefore either of these two waies, we deprive our selves of the benefit of growing forward by these fore-named remedies; that is, by the negligent using of them, or the leaving off of them; yet the fault must bee quickly espied, and not long lien in; for that is more dangerous then can easily be believed.
To the better attaining hereof, we may understand, that we may grow to a commonesse in a good thing two waies: either when we be in prosperity, or when some sore and grievous calamities befall us: in the first estate, it will be very hard to see any great need to use fervencie and zeale in holy duties and services of God, when variety of earthly delights is set before us to injoy; and we without controlment of any person, may take our fill of them. Therefore if in this estate, we perceive any lothsomnesse of well doing to grow upon us, we must charge ourselves with fickleneise, inconstancy,falsbood against God, secret dissembling, unfaithfulnesse, &c. If we should be content thus to fall from the Lord; yea, and if we be not ready without contradiction, to stir up our selves to a fruitfull and cheerfull use of Christian meanes againe: and if we be the worse for God's benefits, we must looke that he will take them from us, and cause us to yield him other manner of fruits by the want of them. Also we must here call to mind, whiles with delight we served the Lord, what comfort and godly boldnesse we found thereby, which now, if we begin to decline from him, we can injoy no more, but may looke for some such recompence as shall be meet for revolters: yea, and we must tell this (we said) to our owne hearts without flattery, that if we wax weary of the Lord at our pleasure, it is to be feared, and that justly, that he will shake us off in our feare and necessity, and we shall not dare to set upon this Christian course againe, if once we be glutted with it; and though we doe, yet shall we not finde it easie for us to go forward, although we set upon it againe, but that one time or other we shall be like to be driven back; which judgment is fearful above many, and next unto despaire. We must thinke that the Lord dealeth tenderly with us, if we may have liberty to glorifie him by manifold incouragements, in outward blessings: whereas many have thought it a singular priviledge and great kindnes of his towards them, that they may do it in imprisonment, in bonds, in poverty, in reproch, &c. And generally, we ought to thinke, that if we thus use his benefits, that we grow more undutiful towards him then many which want them, it is time for him (as hath bin said) to take them from us, and to bestow them upon such as will yeeld and render unto him better fruit of them. And if this should be any occasion of licentiousnesse to us, that many, yea the most of such as have a great portion in earthly commodities, doe delight overmuch in them, and take them not to be given them of God to the end that they should live more holly, or be the fruitfuller in Christian duties by them: we must answer to our selves thus againe, that we never were taught it of God, to follow examples, no not of the beat men, contrary to expresse rules of Scripture; much lease, the evil examples of the multitude, and common sort of such as reject the Scripture.
Now though we fall not this way by meanes of our prosperity, (for that were very grosse) yet if we should more covertly deceive our selves by thinking thus, that we have sufficiently profited by this direction now, or (which is all one) in the practice of duty, and therefore may cease; neglecting to see our wants, dangers, infirmities, and discouragements which are in our way, (as in time past) and so cast off this travell: against these deceivings of our hearts, wee must resolutely be perswaded of the manifold perils outward and, inward, which our lives lie open to, which full soone (if wee grow cold and remisse in a godly life) do begin to take hold of us, and therefore to keep our selves well, whiles we be well. And thus we must behave our selves, as hath now bin set down, that wee may not use the practices of godlinesse after a common manner. But many, whiles the Lord reacheth forth incouragements to them, and filleth their lives with outward blessings, doe accustome themselves to some commendable course: who when God changeth their prosperous estate, doe immediately change with it; that is to say, whiles dangers and great afflictions take hold of their lives, they are so distressed and grieved for them, that they grow froward, impatient, and disquieted thereby, and are utterly unfit to continue such godly meanes as before they used, for the growing forward in a godly life. Hereby is great danger to be feared: therefore if possibly by any of Gods chastisements wee should fall thus farre; yet we must confesse such slips with griefe, and with shame and astonishment behold our falles, and settle no peace in our hearts, till we have returned and recovered our strength, and so come to our first estate spine. Which also most certainly we shall do, if with the servants of God in all ages, (as the Israelites Hester and Mardocheus, Jehoshaphat, and others) we confesse our sins with melting and broken hearts, yea our particular sinner of murmuring, impatience, fretting, and such like; that so we may be received of our heavenly Father for his Christs sake,
to mercy and forgivenesse.
THE END.
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