The entrance into the booke

OR PREFACE TO THE READER, WHICH CONTAINES
THESE FOVRE THINGS: FIRST, THE GEnerall
summe of the whole booke. Secondly, the reasons why
it was set foorth. Thirdly, the matter and argument of
euery particular Treatise. Fourthly, a directing
of the Christian Reader, how to reade
it with most profit.
IN so great varietie of all learning, as God hath furnished
this age withall, it were not onely needlesse,
but arrogancie and follie, for me to put any in hope,
that I goe about to teach that, which hath not beene
taught, and set foorth alreadie by godlie and learned
brethren. But yet, least any should thinke my labour
vaine, in that which I enterprise, I would all such
might vnderstand, that howsoeuer I shall bring no
other thing, then some haue, in generall, or in some part heeretofore published;
yet they shall not be glutted with the same thing in particular, whether
they respect the Treatise and argument it selfe, or the manner of following
and prosecuting the same. At leastwise, I may say, that there hath not
come to my hand anie booke directlie tending to this end, which I propound
heere in the seauen Treatises following, to helpe the frailtie of Gods children,
and namely, by setting before their eies as in a glasse, the infinite, secret,
and deceitfull corruptions of the heart: from whence without a gracious
regarding of the same sore and dangerous euils doe arise and breake out in
their life. Neither haue I seene anie Treatise, and direction particularlie
drawne and gathered for mens liues to gouerne and order them, which tieth
them to dailie vse of the same throughout their whole course: of both
which my purpose is most chieflie, as well faithfullie as louinglie, to intreate,
and to aide my poore neighbours and brethren, with that which I haue gathered
by reading, and noted by experience, if by anie meanes I may be able
hereby, to make the Christian way any thing more easie and pleasant vnto
them, then many finde it: and to bring it into more price, then the most doe
value it at.
In few words, this is that which I aime at, that such as haue tasted how
good the Lord is, and haue felt the power of the life to come, by any worke of faith
and Christian life, which they haue obtained by the preaching of the Gospell,
may after that, see their wants, their infirmities, their corruptions, rebellions,
hindrances, and other discouragements from that blessed estate whereinto
they are entred: and how they may euerie day in the best manner, remedie,
or at least wise weaken and diminish them, and that they may also behold
their liberties and prerogatiues, which they haue by Christ: as the certaintie of
Gods loue, deliuerance from the feare of the great and euill day, peace and
comfort through faith, and the blessednesse of such an estate, and daily inioy
the same. And therefore, not to be as men that haue no such priuiledges, either
cast downe with needlesse feare, or possessed with an earthly or vaine reioycing,
or destitute of incouragement to walke forward in an heauenly
course: But that they may be merrie in the Lord, and yet without lightnesse;
sad and heauie in heart for their owne sinnes, and the abhominations of the
land, and yet without discouragement, or dumpishnesse: resting and beleeuing
in God, without bold presumption, and fearing their owne weakenesse,
but yet without dreadfull and deadly despairing. And that thus the Christian
man, and he who is faithfull indeede, may so carrie himselfe in his course, as
he may haue no thought or purpose to reuolt and turne from this hope which
is set before him, but be perswaded that he is infinitly incouraged, to hold out
constantly therein, against all that might come in his way to the contrarie.
And that the vngodly may see how such are blessed in comparison of other,
and what they themselues goe voyde of which they might inioy, and therefore
may seeke how to become not almost, but altogether Christians with
them.
But to those who haue set themselues in a full, and resolute purpose to
passe their daies godly in the midst of many encombrances, and to walke with
the Lord, so farre as of fraile flesh may be obtained how weake so euer in their
owne perswasions to those I say I desire in this Treatise of mine to be some
helpe and assistance, and to speake plainely, that such as would faine doe well,
and yet cannot tell how, may heereby be eased and relieued. And if any who
as yet are in superstition, hypocrisie, prophanenesse, or in darknesse desire to
be partakers thereof also, and so to like of that aduice and instruction, which
is written for the beleeuers, that they be willing to depart from the wicked,
crooked, and cursed way, which they haue walked in: I should be so farre from
enuying them this blessing, that although this was not set out directly for
them yet they may vnderstand, that with such a willing minde, as I haue vndertaken
this worke for their good who are in Christ alreadie; with the like,
I am readie to further and helpe forward them, who thinke and know themselues
as yet to be strangers from Christ altogether; and to reioyce, if I might
vnderstand, that they haue beene moued heereby with their brethren, to become
the true disciples of Christ. Indeede I haue not laboured so much, to
perswade these to returne from their miserie, and to become penitent, because
many both examples of the like, and reasons to moue them, are plentifullie,
plainely, and in good order, extant among them alreadie; and for that I know,
that for the most part, they profit not by our writing, who doe not before regard
and take good by our preaching: and yet they shall haue my best aduice
in the end.
But as for such as haue alreadie beene in the truth of their hearts conuerted
vnto the Lord, and vnfainedly beene called backe from the former
lusts of their ignorance, and the fashion of the world, after the which sometime
they framed themselues: for such I say I know it is the earnest desire
of their hearts, that they may as well haue a path way to godlinesse, and a direction
to the same lie by them, to the which they may alwayes at neede resort,
when publike helpes by Sermons cannot euermore be enioyed: as also
to be made more fit thereby, to profit by them, when they doe repaire vnto
the same. And although I looke not for it, that such account should bee
made of this booke among the greatest number, who haue resolued with
themselues either not to learne or imbrace any thing more, then alreadie they
haue, especially proceeding from a meaner person than themselues: or to
scorne whatsoeuer agreeth not with their humor, and to cauill and quarrell
with that, which naturall reason doth not allow; yet wishing better things
vnto such I am not discouraged, but for their sake who would desire the same
in practise which heere they shall finde by reading, I will goe forward in this
enterprise.
I know it can doe the best no harme. I am sure trusting and looking for
the blessing of God that it shall doe many good, such I meane as would doe
well, if they knew how; and would grow wiser, sounder and more constant in
faith and a godly life, if they had helpe and direction thereto plainely set before
them. And I am not ashamed to say, that for mine owne furtherance as
well as other mens, and the better carriage of my selfe through this my pilgrimage;
I haue beene willing to gather some such things together, as in this
small volume I haue contriued. Neither had it come into the hands of others,
vnlesse such as are of account aboue my selfe for their gifts, as well as my
neighbours, among whom I haue preached the doctrine, had perswaded me
to set it forth. Besides all that hath beene said, I haue chiefly in this enterprise
as God doth know sought this, that this vnperfect and weake labour of mine
may stirre vp and moue some of my godly brethren who for the hability and
grace which God hath giuen them, if their leasure had beene as much as mine,
might tenne fold more profitably and substantially haue vndertaken it to enlarge
and perfect the same, the argument being so needfull and profitable, to
the further benefit of Gods Church and people. Another reason of setting
out this Treatise was this, that they who desire it, may see, by the diligent
marking of the same, the beauties of the Christian life more clearely, then by
manie Christians liues it can be seene, and that it may bee brought into
greater account with manie, who thinke it through errour ouerburdensome.
And partly also I was mooued heereunto by this reason, that the Papists
cast in our teeth, that wee haue nothing set out for the cetaine and daylie
direction of a Christian, when yet they haue published they say manie
Treatises of that argument. For answere to the first poynt of this obiection,
they cannot denie but that they care not what they say, to bring the
people out of loue with our religion they cannot I say denie, that both
in Catechismes, Sermons, and other Treatises, there is set foorth by vs that
which may cleerely direct Christians, and stirre vp godly deuotion in them,
though all bee not gathered together into one volume: for the second part
concerning their Treatises, I graunt there are two which I haue seene,
set forth by them in our English tongue, the one called a Christian Directorie,
the other the Exercise of a Christian life, wherein the Author dooth,
though both supertitiously and nothing properly, goe about to teach and
giue direction for euerie daie in the weeke; the one bearing the name of
Robert Parsons the King of Spaines confessor: the other by an Italian a Iesuite
Doctor in Diuinitie, and translated into English by some fauorite of Poperie
the first is nothing lesse then a direction for a Christian though it
bee called a Directorie, tending rather to perswade men to resolue with
themselues to leaue some grosse euils, then to shew them soundly how to
attaine pardon, or teaching how to liue Christianlie: the other is a ridiculous
tying men to a daily taske of reading some part of the story of Christs
passion, and saying certaine prayers throughout the weeke euerie daie a
taske; but indeed nothing lesse than a daily directing, after the will of God,
him who desires to leade a Christian life. Both of them I dare boldly affirme,
being deceiued themselues, do deceiue others, especiallie the simple,
who are not able to discerne and trie the lying spirit in them. The one,
that is to say, Parsons hath vnder a pretence of holinesse and deuotion, set
downe sundrie impediments to resolution: But yet they are put in among
other things to take awaie the harshnesse and tartnes of manifold errors, as
of merit, and other superstition mixed with them, and vpholden in that religion,
& as it were, with sugar to season them, which else no taste could abide,
and in the depth of a subtill heart, put in to make the world beleeue,
that the Popish religion is the only holy religion, and the professors thereof
the godliest liuers; when yet Antichrist is their captaine, and head, or as
they will not denie the Pope of Rome, who yet doth, and for these manie
yeares hath vpholden and maintained open, & almost infinite heresies and
abhominations.
And as their religion and worship is composed and framed of heresies
and lies, & a confused heap of superstitions, and outward dead works, euen
Iewish and heathenish ceremonies; so the persons themselues who professe
they know most, & that they are able to giue rules vnto others, vpholding
and building vpon so rotten foundations, are furthest off from well guiding
others, so that no man may euer look by anie popish direction to liue Christianly.
Although I will not dissemble what I thinke, namely, that some
doe meane more simply and truly then the rest, and thinke that they serue
God aright, hauing deuout minds, but being ignorant of the truth, must
needs be deceiued.
But of Maister Parsons booke of resolution, seeing he and some other
haue set it out in a glosing stile to insinuate with the ignorant and vnlearned
Reader, that he seekes no other thing but to draw him to pietie and
godlines, I cannot forbeare, but I must say a little, which otherwise I would
not haue done. And the rather, for that I know, he hath snared many simple
peoples consciences thereby, who being themselues willing to be led
in a right way, beleeue that he meanes as he speaketh; and therefore are
left, I say, deceiued, and in a bottomlesse gulfe; out of the which, if God
helpe them not some other way, it is not possible for them to get. And
this I say first, for the deliuering of such out of the snare and maze in which
they haue lost themselues reading of that booke, that although there be a
pretended shew of godlinesse in it, yet the best of it is farre from true pietie
and godlinesse, seeing that, and euery part of it proceedeth from faith ioyned
with assurance of Gods fauour, which is that alone that purifieth the heart,
and maketh it able to bring forth fruits of amendment of life; without which,
mens best actions are wrought by the strength of corrupt nature, & are fruits
of the flesh, and works of darknesse, and so abhominable. And yet this faith
doe Papists make no reckoning of, neither therefore can the booke of Resolution
teach or hold it.
Further, I say that the law onely is vrged in that booke, without teaching
the poore soule that may be terrified thereby, how to lay hold on the promise
of eternall life, and without the Gospell; the truth and glad tidings whereof,
is onely able to set at libertie the consciences of such as are strangled by the
threats and terrible curse of the law: for if that truth make free as our Sauiour
saith then are men free in deede. And whereas it may be obiected to me,
that I doe the Author of the booke open wrong in saying, that he ioyneth not
the Gospell with the law; for he that readeth it, may finde, that hee speaketh
of Iesus Christ, that he was giuen by his father to the world, that many might
be saued; and of the promise: and how say I then that hee teacheth the law
without the Gospell? I answere, that he doth in deede mention both the promises
of the Gospell, and also Christ; and this he doth in that chapter which
is intituled diffidence in Gods mercie but yet is that true that I say: For the
Gospell is the power of God to saluation to him that beleeueth; and it is not
the Gospell if it be not beleeued; for that is a part of the description of it.
Now beleeuing or faith hath assurance going with it, as I shewed out of the
Epistle to the Hebrues; Which the Author of that booke with the rest of his
religion, doth flatly denie; and therefore it is cleere, that hee doth not teach
the Gospell, neither in that booke doth plainely and soundly guide the wandring
soule which seeth it selfe lost, to finde remission of his sinne, and euerlasting
life; and consequently, that he doth not direct his Reader to liue godly,
as I said, but holdeth him in darknesse and in the state of damnation, and so
deceiueth him.
And what reckoning he maketh of faith which the word of God preferreth
before all other things, and saith, that it ouercommeth all difficulties in
the world wee may see by his owne words, in his preface fol.6. I exhort the
discreet Reader saith hee of whatsoeuer religion & faith he be, to enter into
the carefull studie and exercise of good deedes, assuring him, that this is the
right way, to obtaine at Gods hands the light to true beliefe. And a little after
he saith, It is more easie to beleeue as we ought, then to liue, as we should.
Heere we see, hee preferres good deedes before faith: as if the fruite should
be said to be more precious, then the tree that beares it. And yet as not marking
what hee said, hee vttereth these words a little before, which cannot
stand with the other: Our fathers receiued one vniforme faith from their
mother the holy Catholike Church, and did attend onely to builde vpon
that foundation good workes and vertuous life, as holy Scripture commaundeth
vs to doe. Heere hee affirmeth, that good life commeth from
faith. Thus while he speaketh such contraries, sometime, that good workes

B

must be built on the foundation of faith; and with another breath, that good
life is the right way to bring faith,and yet all may see he speaketh of one and
the selfe same faith in both places in what sense so euer he taketh faith, must he
not needs by so teaching, deceiue the simpler reader while he not being able to
vnderstand what is taught, cannot possibly practise that which he ought?
And it was not to be doubted to speak euen in charitie as in conscience
wee ought that the said Author promising in that his booke of Resolution,
that he would adde two other parts to it, as thereby confessing, that it alone
was an insufficient worke of it selfe, to be set forth; and therefore dangerous
to intangle and snare the ignorant and yet cannot in eighteene yeares finde a
time to fulfill his promise; it was not to be doubted I say but that hee was
well content to deceiue and trouble many that should reade it: As if one
should but preach the wrath of God for sinne to a hundreth persons, whereas
his booke hath beene in the hands of thousands and should come no more
in eighteene yeares, to helpe them out of feare and doubt, and how to liue afterwards,
it would be condemned and that iustly, and cried out of by all aduised
people. And yet we may conclude, without any doubt, knowing his religion
what it is, if euer hee had any such meaning, to set out two other
parts that they should haue beene as sound as this one is, that is to say, vnwholesome,
full of damnable errors, and vncomfortable: For can men gather
grapes of thornes, or Figges of thistles? No more can any sound fruite
be reaped or comfort gotten by false and vnsauourie doctrine. But for Parsons
deuotion whereof his booke beares so great a shew or how little of the
labour was his, or how little honestie is in the man, yea rather how great iniquitie;
let them of his owne religion testifie, I meane the secular priests in
their bookes against the Iesuites.
But to say no more of Parsons; The other hath little in him worthie anie
account or reckoning, and to this purpose very nothing. To goe forward
therefore, seeing this was one cause why I tooke this worke in hand, because
the Iesuites cast in our teeth the want of such bookes, as may direct a Christian
aright through his whole course towards the kingdome of heauen, and yet
that which they teach tending thereto, is but as poyson in a golden cup; although,
as I haue said, there are many of my brethren, who had beene fitter
for this seruice then my selfe, if they had not beene imployed some other way:
yet I nothing doubt by the helpe of God, to frame out of the word of God by
that little helpe of my knowledge and experience, such a direction for Christians,
all ostentation, and comparison of learning set aside as shall giue
them small aduantage of boasting, and shall be both more pleasing to God,
and more for the comforting the heart of him, who listeth to be directed by it,
then poperie can affoord; and withall, a direction, that hath not onely beene
shaped after the rules of the Scripture, but also such as hath beene and is practized
and followed so farre forth, as of sinfull flesh may be looked for, both
of minister and people, and approoued of those who haue excelled, and gone
before many, in both. And although I denie not, but that many thinges
might haue beene farre better set downe, and expressed, then I am able to
doe; yet that none thinke me to haue taken in hand a matter aboue my reach,
and wherein I haue no skill, thus much I say, that for these twentie yeares and
more I haue aymed at this, in my reading, preaching, and liuing, and in the
obseruing of my selfe, and the example of others, what communion and
neere acquaintance there may be betwixt God and a Christian, what hold
may be laid on the promises of God, what strength may be gotten against
sinne, what freedome and libertie wee may haue by faith, what setlednes and
constancie in a godly life, what comfort, and reioycing the children of God
by his free graunt, may haue, euen in this life, and that both sound and constant,
which shall not be taken from them: also how farre the spirit may ouercome
the flesh, and how the diuell may be resisted. And more especially for
these seauen yeares and more, I haue more particularly set my selfe about the
matter, which in this booke is contained, which how weakely soeuer it be
performed, I haue therein a good conscience: First shewing, how a man may
become a true beleeuer, and see himselfe brought into the fauour of God,
and afterwards how he may be directed to leade his life daily: And therefore
I haue not suddenly nor vnaduisedly set vpon this, And what helpe I haue
beene able to get from others, as my conuenient opportunitie hath giuen
leaue, I haue not neglected: The which I set downe as I said that none may
thinke me fantastically to haue gone about to broach some noueltie, but rather
to offer that to the people of God, which hath with good aduise beene
gathered for their edifying. But now to returne, the last reason mouing me
to take this worke in hand, is, that they who haue inioyed my ministerie these
thirtie yeares, might haue mee as many of them haue oft desired after a
sort putting them in remembrance of that which I haue taught them in my
life time, many yeares after I shall be taken from among them. This shall suffice
to be spoken of my intent and purpose in this Treatise, with the reasons
thereof.
Now it remaineth further to acquaint the Reader with the order, which
I vse in the same, and to giue some instructions, that he may reade it with the
more profit; and that it may be more plaine and easie to vnderstand, which
I doe especiallie intend then otherwise it should be. First, therefore, because
I haue written it for their sakes chiefly, which are truely called to be Gods
Children, and haue an interest in his promises, as being conuerted to him
from the subiection of the diuell; first I say, my purpose is in the formost treatise
to shew, who are his, and who they are which in an holy, and humble
manner may rest satisfied in his promises, against all dreadfull feare and doubt
which might disquiet them; that so neither the loose liuers may deceiue
themselues with an opinion of that, which belongeth not to them; nor Gods
Children be depriued of that, which is their owne, and the ignorant of both
sorts that list, may learne to know better and amend their estate. In the second,
I meane to shew; what course of life such persons must walke in,
throughout their dayes, and how they are to carie themselues both towards
GOD and men, which I thinke expedient to lay foorth as cleerely as I can,
and in some ample manner for the more full satisfying of the ignorant sort.
From these two, all the other points handled in this booke doe arise. Therefore
in the third, I will shew what are the meanes whereby this life may be
maintained, and how the beleeuer shall vse the same, to the end that this
whole and great worke of worshipping and seruing God, may not be taken

B 2

for a bare matter of knowledge, as the most doe make it: or which is little
better for a seruing of God by halfes, as too many professors of the Gospell
doe vse it: but for a faithfull regarding of our wayes, that they may be shaped
out after Gods will.
Now this practising of the godly life is performed by following a daily
direction to guide vs, and whiles wee doe euery day with conscience set our
selues to honour and obey God, as in our callings, and by other occasions
offered, we shall be able, and not wanderingly and vncertainly, as wee haue
beene wont to doe. And this shall be set downe in the fourth Treatise. And
this is one of the points in this booke which requireth to be reade againe and
againe, as being neither commonly intreated of, and of singular vse to such as
desire to take good by it, especially not being able otherwise to guide themselues.
In the fift, I make the Reader acquainted with the lets which will hinder
him though he be willing to be directed daily from this course, except
he will be perswaded to arme himselfe with such helpes, as whereby hee may
withstand them: and remedies against these lest shall in this fift Treatise be set
downe, as farre as shall be thought expedient. The sixt shall set before thee
sundrie priuiledges and blessings, which God doth peculiarly bequeath vnto,
and bestow vpon his beloued ones, besides such benefits as they haue in common
with the men of the world. By the which, as by other reasons, the faithfull
may see themselues perswaded, with much more chearefulnesse, and
greater willingnesse to leade a Christian life daily, and to shine as lights in
example to others. In the seauenth and last, such obiections as may bee
brought and alledged by anie, either weake Christians, or carnall cauillers,
against the practising of the daily direction, shall bee sufficiently answered;
that thereby the trueth appearing more clearely, many such as desire vnfainedly
to doe well, and yet haue not learned to guide themselues by any plaine
direction, out of the Scriptures, may haue this as an helpe vnto them to
see that which the Scripture hath reuealed heereof. All which, though I
direct not this worke to the vnreformed, may be in stead of an exhortation
vnto all loose and carelesse persons, though more briefly, seeing there is enough
written of that argument to mooue them to rouse vp themselues,
and to awake out of their deadly sleepe, and not to cast away their soules for
the loue of their sinnes, which they may be sure that GOD will finde out
howsoeuer they hide them but to seeke betimes, that they be vnburthened
of them, cast them vp as a most filthie gorge, and auoide the vengeance of
Gods wrath which will otherwise most surely come vpon them for it: For
though sinne be sweete in the committing of it, yet it will be bitter, when it
comes to be repented of: and most bitter, when without repentance, it must
be accounted for.
Now it remaineth to direct the Reader how to bestow his time profitablie
herein, and how he may reade it to his benefit. For I doubt nothing, but
hee that shall be conuersant in it, desiring to be directed in his course, shall
think his time well spent, so as he be helped to vnderstand the same. First therefore
let him reade the contents of it briefly set downe in the table before the
booke, to helpe his memorie; then the marginall notes of the chapters. And
if he conceiue and vnderstand the short summe of it so set downe; then let him
reade the booke it selfe, till he be acquainted with and vnderstand it: wherein
if his capacitie be the weaker and shallower, hee must desire the helpe of
some which are more skilfull and better able to see the drift, scope and meaning
of it then himselfe, especially in such points of it, as are more hard and
difficult, either to vnderstand, or to practise. For although manie shall
haue no neede of this directing of them to reade it with profit, because they
can easily direct themselues when they once know the generall parts, and argument
of it, as before is mentioned: yet because my desire herein is as well
to helpe and benefit the plaine, and simple, such as many of them are, amongst
whom I haue preached the same as well as to bring the wiser and
more learned sort acquainted with the practise of it, therefore I know they
shall haue neede thereof.
Now when they shall vnderstand it in some good sort, let them weigh and
consider, how farre forth they haue had vse of it heeretofore, as, whether they
haue according to the first part of this booke, by the ministerie of any sound
preacher of the Gospell, attained to the assurance of their saluation, and of the
forgiuenes of their sinnes, wherein if any will take it as granted, though falsly,
as they are most readie to doe so, who haue least felt the burthen of their
sinnes, and therefore are indeede furthest off from it herein, I say, if any will
needs deceiue themselues, I cannot helpe it, but they are like to reade the rest
with lesse fruit and comfort, & to goe without the vse of it in their liues, whatsoeuer
they hope for. And therefore such I aduise to take most paine in the
first part: I meane in the doctrine of it, & reading other treatises concerning
the matter, as Maister Mores & other Catechismes; and Maister Perkins works,
namely, his booke intituled the graine of mustard seede: And to raise all the
doubts they can to any experienced teacher or brother, and to looke for, and
see those things worke vpon them which are taught there, both the doctrine
of humiliation, and also of iustification and deliuerance.
If this be attained, let them consider for the better assuring themselues
hereof, that they cannot but affect, loue, imbrace, and delight in the doctrine
of sanctification, and repentance from dead workes. I meane they shall desire
to practise the godly and christian life when they see that it is the commaundement
of him who loueth them most dearely, and what it is, and wherein it
consisteth, which is the summe of the second treatise of this booke. And to
this end, let them reade, and by marking seeke as such who would find that
they may see what sinne there is in them which they are not willing nor desirous
to forsake if there be any or among duties generally appertaining to all,
or particularly touching themselues, which they cannot submit themselues
vnto. If there be either of these found in them, as that they cannot leaue nor
be brought to renounce some particular sinnes, nor obtaine of themselues
to be subiect to some speciall duties, as thinking it to strict
so to
doe, as thus
it may be with many, and no doubt is such must know, that it
is
the doctrine
of the Scripture, that all the commaundements of God be had in account of
vs, and conscience made of one as well as of another: which if they see and
acknowledge according to the word of God, they cannot but submit themselues
thereunto, if they haue rightly imbraced the doctrine of the former
treatise, that as in iudgement and knowledge they yeeld; so their heart and

B 3

affections may goe with the same. And so doing, God will worke in them by
little & little, seeking it by prayer of faith euen as he wrought the like in them
before, and weakned such rebelliousnes in their hearts alreadie.
If therefore the teachable and christian reader be thus farre wrought vpon
by the spirit of God, that he thus fauour, approoue, and giue ouer himselfe to
be made truely repentant, which is that that is required in the second treatise
of this booke; then is he fit to occupie himselfe about, and to be conuersant in
the third and fourth part of it, that is to say, in the doctrine which requireth
a daily walking in a Christian course, by the vse of such helpes as are appointed
of God for that purpose; and some of them also daily, as in the proper
place shall appeare. For euery true Christian is to know, that the religion and
worship of God must be in vse and practise among the imbracers of it, as well
one day as another. But how shall any be able to keepe his heart in frame, and
reforme his life daily by the means which GOD hath appointed, as in the
third and fourth part of this booke is required: except he be first a liker, and an
allower of all knowne points of dutie, and doe heartily renounce all euill as is
required in the second part? Which being done, let him looke to grow daily
more strong in faith, whereby he may hold, and keepe fast the certaintie of
Gods fauour daily, and constantly. And not as too many and yet the people
of God doe, who are not acquainted with this, and therefore are not perswaded,
that their confidence should be maintained daily; or a good conscience
in their particular actions regarded, and that on one day as another, but
thinke it enough at sometimes to haue this care? Neither let any looke to repell
this as too strict, vnder pretence of weightie affaires, and their owne infirmitie.
For this is but the delusion of the diuell, as shall be shewed, who will
easily perswade it to be more than needeth. This is that which must be learned
out of the third and fourth part.
And when this is vnderstood, approoued, consented vnto, and aymed at,
the fift part of the book shall be cleare and easie to vnderstand, and what vse
he should make of it, namely, of the lets and hinderances which the diuell raiseth
vp to hold him backe from this course of life, and the practise of the same:
of the which some I will set downe, and helpe him the better to know manie
others thereby. And he that shall indeuour to direct his life, and take heed to
his wayes, as he shall by Gods word be taught, shall breake through many of
the lettes, which yet shall strongly hold backe and hinder other men, as the
fift part will shew: and if hee be for a season withdrawne from a godly course,
yet he shall there finde helpes and remedies to recouer againe; and little ease,
otherwise.
And if there be anie difficultie in conforming a mans selfe after this forementioned
doctrine, as I denie not but the flesh will finde manie yet against
them all, let him proceed and reade with good regard, the sixt Treatise, wherein
are set downe the manifold and goodly prerogatiues and priuiledges, which
God hath bequeathed to his people to hearten them on, and incourage them
to godlinesse, and to make the christian life easie: and he shall see great light,
and finde exceeding force therein, to stirre him vp to goe forward mightily
against all fainting. And then he shall not be moued for all the obiections,
cauils and fleshly reasons which hee shall reade in the seuenth part. For the
comfort and experience, which he shall partly enioy alreadie, and partly hope
for and expect afterwards, shall make them vanish away as smoke, although
otherwise they are able to hurt and sting, as fire. And then when in the due
consideration of the whole, he shall see what the blessednes & manifold good
things are, which he in part hath alreadie, and shall afterwards inioy both
here and in the life to come, hee shall see what infinite cause he hath to praise
God for his portion, that hee hath rather beautified and blessed him with his
fauour and graces then many other, whereby hee may walke so comfortably,
and that in this vale of miseries, toward Gods kingdome.
And thus I aduise thee good reader, as I know it shall be best for thee to
bestow thy trauaile about this booke: wherein I appoint thee no certaine
time, nor houres, seeing all which would profit by it, cannnot spend their time
alike about this, or any other such exercise. But this know, that this booke
tendeth to teach thee the practise of thy knowledge, and not to know onely:
and that I haue gathered together into this one, the things which are dispersedly
contained in many other. And therefore in that respect, ouer and besides
the ordinarie reading of the holy Scriptures, thou maiest bestow the more
time about it, as thy leasure will permit, considering that once or twice reading
a booke for practise, is not enough.
Lastly, seeing the whole matter heerein contained, is to serue thee and
stand thee in steed, as setting before thee a direction to gouerne thy whole life,
thou must not thinke thy labour and time much, though thou beest occupied
in it for many yeares together: for as much as the fruite shall be greater, the
longer that thou hast beene exercised in it: and yet thy labour lesse, yea easie
and pleasant: for so shalt thou grow better acquainted with the vse of it, which
in one word is to make thy life more sweet and sauourie, then thou couldest
looke for, that is, happie heere, and heereafter, for euer. Reade therefore not
onely to be able to report what thou hast found here, but especially to finde it
thine owne which I do teach: and to be setled daily in the gouernment which
this doctrine drawne out of Gods word offereth thee, so as thou maiest see that
he in the setting forth of it, hath directed me.
Reade with a quiet, teachable, and a meeke spirit, desirouse of that which
I labour to bring thee to, rather than with a curious head to carpe and cauill,
or censure that which thou doest not practise nor follow. A dramme of grace
is better than a pound of censorious wittinesse: remember that all our naturall
gifts, and faculties of our soules should be sanctified: I goe about to make
thee see thy selfe inwardly and outwardly to be trained vp in Gods familie:
where the heart must bee well seasoned, as well as thy whole life well ordered,
till thou findest that which many a thriftie person doth in his outward estate;
namely, that diet to be ordinarie with him, which sometime had beene feasting
cheere: for, when a poore man by his trauaile and paine hath brought
this to passe, hee thinkes his estate good, and that which pleaseth him exceedingly
well: So, labour thou in thy spirituall worke and seruing of God, to
finde that gaine, and thriuing therein, that thou maiest make thy soule as ioyfull
euerie day, and at as great peace with God, as sometime thou scarcely haddest
obtained once in the weeke or month. Which grace and prerogatiue that
thou mayest make much of, when thou hast it, looke back and remember with

B 4

thankes vnfained how farre thou hast beene off from it, and how little hope
thou once haddest of obtaining it, when thou wert easily mastered of
thy sinnes and passions, and know that it must cost him many
a prayer, and groane for it, who is yet without it, before
he shall be partaker of it.
Thine in Christ
RICHARD ROGERS.