THE PROGRESS in piety: Taught by Frances Dillingham in his parish of Wilden, and now published for the benefit of all good Christians.  Bernard in purific. Mariae, ser. 2. 
In via vitae non progredi est regredi, cum nihil adhuc in eodem statu permoneat.  Not to go forward in the way of life, is to go backward, seeing nothing continueth in the same estate.  seal of University of Cambridge 
ALMA MATER CANTABRIGIA  
HINC LUCEM ET POCULA SACRA  
Printed by JOHN LEGAT, Printer to the University of CAMBRIDGE. 1606.   

¶ To the right Worshipful, wise, and virtuous Ladies, the Lady Anne Fleetwood, Elizabeth Luke, and Elizabeth Dive, Grace and peace.  
WHen I consider (right Worshipful and virtuous Ladies) the means that GOD hath given us whereby we may proceed in piety and godliness of life, and when again on the otherside, I consider the little piety that is amongst men, I cannot sufficiently bewail the times. That which Tully the heathen man said of his time, I may say of our age, In ea tempora incidit aetas nostra ut cum maximè florere nos oporteret, tune vivere puderet; We are fallen into those times, that when we should most flourish, than we are most ashamed to live. For what Christian man's heart is not grieved, to hear of the oaths that abound in this land, and of the usury that is practised amongst men? but howsoever the wicked swarm and abound, yet the godly must have a care to proceed in piety: shall Atheists strive for the deepest damnation and greatest torments in hell, shall they strive to sin most damnably, and shall not the children of God strive to proceed from grace to grace? Solomon in the 4. of the Prov. & 19 v. saith, That the way of the righteous shineth as the light that shineth more & more unto the perfect day, signifying that the godly increase daily in perfection, till they come to eternal happiness. We are in this life viatores, travelers: therefore we must daily travel to come near to our journeys end, which is everlasting life. The Schoolmen make three degrees of charity, one of those that are beginners in religion: the second, of those that proceed in the same: the third, of those that are perfect: now the truth is, we are not perfect in this life, but must strive to perfection. Optatus speaketh thus, Only Christ is perfect, 
Lib. 2.  caeteri omnes semi perfecti sumus, all other of us are but half perfect. For the furtherance of which progress in piety, I have penned this brief Treatise, delivered in sermons in my parish: in which Treatise I have inserted authorities, which then I used not for causes known to myself. And as I have penned this brief Treatise for the benesit of the godly, so I dedicate the same to your Worships, whose chief care as to fly the corruptions of the world, and to proceed in godliness of life, as may appear by the careful using of the means here set down, as I myself can testify. The Lord of his infinite goodness grant that in so doing ye may continue unto your lives end, sic itur ad astra, that is the way to heaven.  
Your Worsh. to command, Frances Dillingham.   
Revel. 22. v. 11. He that is unrighteous, let him be unrighteous still: and he that is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. 
AT the tenth ver. of this chapter, S. john is commanded by the Angel, not to seal up the Prophecy of this book: at the eleventh v. he meeteth with an objection which men might make. The objection is this; It may be some will abuse this Scripture to their own destruction: S. john answereth after this manner: Be it so, he that is filthy, let him be filthy, yet the righteous and holy men will reap good by it, these are to be regarded, not the other. Out of which answer, we may gather how fitly the Papists may be answered. The Papist to keep laymen from reading the Scriptures, plead, that common people will pervert them to their own destruction: be it so, yet will the godly use them to their own salvation. But I desire to know of the Papist, whether that learned men, as Arrius, and others, have not abused the holy Scriptures to their own hurt or no? it cannot be denied, yet will they suffer learned men to read them. It is but bad logic to dispute from the abuse of a thing to take away the lawful use of the same. So the Sun, and the Moon, and other creatures may be taken away, because they have been abused to Idolatry. To leave the Papists, and to come to the handling of the words, two things are to be considered in them. The first is a commination or threatening, that howsoever the wicked increase in naughtiness God hath provided answerable punishment for them: for the Evangelist doth not approve their continuance in wickedness, but showeth the godly that such cursed incorrigible creatures are not to be regarded, and that the godly are not to be hindered from their good course by these men's examples. The second thing to be considered, is an exhortation to continue and to increase in righteousness, he that is righteous, let him be righteous still. Concerning which exhortation, I will first show what a righteous man is: secondly I will lay down the impediments & hindrances of continuing in righteousness: thirdly I will speak of the means by which a righteous man may continue and increase in righteousness. Touching the first, he is righteous that is without fault in the common place where courts and matters of judgement are pleaded and decided. Prov. 17. v. 15. He that justifieth the wicked, and he that condemneth the just, even they both are an abomination unto the Lord. 2. He is righteous that is without sin. 1. Tim. 1.9. 3. He is righteous that dealeth sincerely in his office: a man may be a just Magistrate, and yet a wicked man. 4. He is righteous that giveth every man his own. 5. He is righteous that performeth his promise. Lastly, he is righteous that walketh in all the commandments of God, though not perfectly. In the first and last signification the word may be taken here: for it may either signify him that is righteous before the judgement seat of God, by the imputed righteousness of jesus Christ, or else it may note him that is sanctified. Thus having declared the signification of the word righteous, I am now to answer the Papist, who gathereth out of this place, That a man may increase in justice and righteousness, and so all men are not equally just. Touching which collection, I answer, that man doth and may increase in justice, which is sanctification, but in Christ his justice, which is perfect, men cannot increase: to make this plain by an example; take two debtors, the one oweth an hundred pounds, the other twenty, the creditor forgiveth them both; they are both equally free from debt, yet not both equally thankful: so the Lord dealeth; he forgiveth some men many sins, some fewer sins, all than are equally just: for justice is the forgiveness of sins, Rom. 4.6. yet are not all equally sanctified. Thus we see how all men are equally just; in respect of Christ his perfect righteousness imputed to them, but in respect of sanctification, all are nor equally sanctified: and in this we may increase, in the other, which must make us righteous at the bar of God's judgement, we cannot increase. Excellently speaketh Bernard, ser. 11. ad milit. Mors morte Christi fugatur, & Christi justitia nobis imputatur, death is driven away by the death of Christ, and his righteousness is imputed unto us. This is that we must cleave unto.  
Concerning sanctification, how we may increase in it, I am now to speak. And first of the impediments and hindrances, which are many. The first hindrance why men do not increase in sanctification, is an opinion that they are holy enough. Thus braggeth the church of Laodicea, Revel. 3.17. saying, I am rich and increased with goods, I have need of nothing. So doth Ephraim, Hos. 12.9. saying, I am rich, I have found me out riches in all my labours, they shall find none iniquity in me. Who will suffer himself to be taught, that thinketh he hath learning enough? Many might profit in knowledge but that they persuade themselves falsely and erroneously that they have knowledge enough; so who will labour to increase in sanctification, which persuadeth himself that he is sanctified enough? Well saith Seneca, 
cap. 7. de. br●. vitae.  Tota vita discendum est mori, & vivere tota vita discendum est: we must all our life learn to die, & all our life learn to live. Hierome his saying is worthy to be heard, Haec hominibus sola perfectio si imperfectos se esse noverit: 
ad Ctesiph.  this is the only perfection of men, if they know themselves to be imperfect. Wherefore abandon this vile conceit & opinion, that thou art holy enough.  
The second hindrance of progress in sanctification, is an opinion that a little will suffice, and this, as likewise the first, are main hindrances of sanctification. For who will take pains to go forward, when a little will suffice? Many persuade themselves that God is contented with a little, as if he were a child that would be stilled with an apple, or a nut, but these men shall know, that God is a consuming fire, and let them know, that they are to strive with S. Paul to perfection. 3. Phil. v. 12.  
The third impediment, is the example of other men. Some think that, quod exemplo fit id iure fit, that which is done by example is warrantable by law: but they must know, that we must live by God's law, and not by example: and indeed to compare our lives with other men's lives, and to live by examples, is most dangerous, except they had this privilege, that they could not err. Well saith Bonaventure, Nullus est qui falli non possit & fallere nescit nisi deus & S. sanctus: there is none but may be deceived, and also deceive, but God, and the holy Ghost.  
The fourth impediment of progress in piety, are scoffs and taunts of the wicked men. jeremy in the 20. chap. would not speak any more in the name of the Lord because the word of God was daily had in derision: but let men know that the heathen man could say, qui vult esse bonus oportet eum rideri, he that will be a good man must be mocked and laughed at. 
Phoci●●.  A wicked man's tongue is but a fools dagger, which is soon drawn, good Christian remember this, if wicked men teach their tongues to speak evil, why shouldest not thou teach thine cares to hear evil? as these miscreants of the world laugh at God's children, so the lord will laugh them one day to scorn, yea they shall change their minds and sigh for grief of mind, 
Wisd. 5. ch.  and say within themselves, this is he whom we sometimes had in derision, and in a parable of reproach, we fools thought his life madness, and his end without honour, how is he counted among the children of God, and his portion among the saints of God?  
The fift impediment, is respect and looking back to the world: even as a man cannot look up to heaven and down to earth at one time with his bodily eyes, no more can he with the eyes of his soul. 
Plu.  Sextius a Roman having resigned his dignities betook himself to the study of philosophy, but when his mind could hardly bear the difficulties, he had well nigh cast himself out of a ship into the sea: so is it with many men, which having betaken themselves to religion, look back again to the world: but let us here consider the examples of heathen men, Fabritius divitias reiecit. Tubero se paupertate dignum iudicavit. Fabritius cast away riches, Tubero judged himself worthy of poverty: and canst not thou that wilt be a christian, renounce the world? remember this thing, that mortale est omne mortalium, all that mortal men have is mortal.  
The sixth hindrance is slothfulness, Proverb. 21.29. v. The desire of the slothful slayeth the fool: for his hands refuse to work: many are so nice that they can take no pains in the service of God: they cannot travail to here sermons, they cannot rise to serve God.  

Hora●.  Impiger extremos currit mercator ad Indos,  
Per mare pauperiem fugiens per saxa, per ignes.  
The painful Merchant goeth to the Indies that he might eschew poverty, and wilt not thou take pains that thou mightest eschew the poverty of thy soul? thieves rise at midnight to murder men, and wilt not thou rise to save thy soul? Omnes artes absque doctore non discimus, sola pietas tam vilis est, 
Hierom. in 3. Eccl.  ut non indigeat praeceptore? We learn no art without a teacher, is only piety so vile that it needeth no master? let us not think, Christian brethren, that men can go to heaven without pains.  
The seventh impediment is satiety, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, there is a satiety of all things, and surely even in religion with many: but let us know, that as divitiarum appetitus est infinitus, the desire of riches to a natural man in infinite, so to a spiritual man the desire of the riches of the soul is infinite: for spiritual men have tasted the sweetness of the service of God, 
1. Pet. 2.  and therefore follow it more and more. Even as a man that hath once tasted the sweetness of meat, desireth more of the same; so likewise when a man hath tasted the sweet food of his soul, he desireth the same more and more: suavitate scientiae nihil est homini iucundius, there is nothing more pleasant to man then the sweetness of knowledge, so there is no thing more pleasant to a christian than the sweetness of piety.  
The eight hindrance, is injury and wrong that is offered unto Christians: an example we have hereof in the ecclesiastical history of Porphery, 
7. book, 2 chap.  who as it is recorded in the tripartite history, à quibusdam Christianis caesus iram non ferens christianismun deseruit per furorem, being beaten of Christians, not bearing the injury, forsook religion in a fury: wherefore let men take heed how they offer injury to any: for the nature of man is impatient of injury, and men look for justice at Christians hands, or where should they look for it? apud Christianos valebit justitia aut ab eis repulsa vi & gratia locum ubi consistat reperire non potest, either justice should rule amongst Christians, or else being driven from them by force and favour it cannot tell where to have a place to rest. Many are so profane that they care not to abuse Christians, even because they are Christians, and they are not afraid to say, with that apostata julian it is your parts, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to suffer affliction, but let the godly remember that blessed are they if they suffer for righteousness sake, yea let them consider that the heathen man could say quo vir melior, clarior, fortior, quo plura virtutis ornamenta insunt eo maiores illires lassae sunt, the more excellent a man is, the greater afflictions he hath. To end this point, he that is not patiented is afflictions will be proud in prosperity.  
The ninth hindrance is Recidivation, that is, a falling into some sin: for the godly are not so privileged but that they may: sin having through infirmity committed some sin, the graces of God are wonderfully weakened in them, so that they are long before they can recover them; it standeth them in hand therefore to be watchful over their hearts. Solomon in the. 4. of the Proverbs giveth this counsel, keep thine heart more than any thing that is kept. And as men must watch over their hearts, so must they also watch over their senses: for our senses are like unto wanton maids, if they wander abroad they will be deflowered as Dina was: therefore job saith 31. chap. that he had made a covenant with his eyes why then should he look on a maid? wherefore as Bernard saith jeiunet auris a fabulis & rumoribus, oculus a curiosis aspectibus, let thine ear fast from and tales, and thine eyes from curious sights.  
The tenth impediment is neglect of the means which God hath appointed to further our piety, it is a principle in philosophy that omnia nutriuntur ex eisdem ex quibus constant. all things are nourished of the same whereof they are made: wherefore if faith be begotten by the word of God preached it must needs be nourished by the same: to neglect then the preaching of the word, reading of the same and prayer, is an exceeding impediment of piety: the apostle in the 1. of the Thess. 5. chap. saith, quench not the spirit, despise not the prophecy: wherefore if men will retain the spirit of God, they must make account of preaching. Solomon also saith, Proverbs 29. where there is no vision the people decay: but he that keepeth the law is blessed. I beseech therefore all Christians that they would frequent sermons; and as they must frequent sermons, so likewise must they not neglect reading and prayer: 
Hiero●. ad ●●tam.  orationi lectio, lectioni succedat oratio, let reading succeed prayer, and prayer reading. Excellently writeth Cyprian, sit tibi vel oratio assidua vel lectio, nunc cum Deo loquere nunc Deus tecum: either read or preach continually, sometimes talk thou with God, sometime let God talk with thee.  
The eleventh impediment is contention; if the heathen man said, that natura & studia ad pacem trahunt, his nature and studies did call him to peace, much more must a Christian say that his study to keep piety calleth him to peace: the Apostle, 1. Cor. 7. saith, that god hath called us in peace; wherefore let us avoid contentions: it is not for nothing that the Apostle, 1. Tim. 2.8. willeth all men to pray, lifting up pure hands without wrath & contention: for how can a man pray aright in malice and contention; nay doth not his contention call him from the service of God, and prayer. When the contentious man should be serving God and giving alms to the poor, then must he give fees to lawyers and be riding up and down to make friends to end his suits.  
The last impediment which I will recite, is violent changing and conversion. Some men will be converts, but their conversion is so high at the first that it cannot be increased: let these men consider that the works of God are by degrees, he goeth not from one extremity to an other without means. In nature he maketh not the summer without a spring, nor the winter without an Autumn, so orderly doth the Lord proceed: wherefore let men proceed by degrees in piety. I do not mean that men should not make haste in this holy work: for nescit tarda molimina spiritus sanctus, the holy Ghost brooketh not slow backs: but they must hasten orderly and by means. Thus I have set down the impediments and hindrances of proceeding in piety, and have but hastily handled them; Christians may in themselves observe more: but let us all endeavour and labour to eschew and avoid these and whatsoever else we find in ourselves. Res ingeniosa est esse proficientem in pietate, it is a cunning thing to profit in piety. Now than I will speak of the means by which we may profit: for as Seneca saith, 95. epist. Qui praecipiunt ut quod oportet facias non quemadmodum, ad virtutem non producunt: non enim in facto laus est sed in eo quemadmodum fiat: they which command a thing to be done, and not the manner how it is to be done, bring not men to virtue: for praise consisteth not in doing, but in the manner of doing it. Therefore to speak briefly of the means by which men may proceed in piety and sanctification, I think it conventent.  
The first means is meditation: Lectio sine meditatione arida, meditatio sine lectione erronea, oratio sine meditatione est tepida: Reading without meditation is barren, meditation without reading is erroneous, prayer without meditation is lukewarm. Meditation is like unto digestion, as the meat received profiteth not without digestion, no more doth the word of God except we meditate. The beasts that did not ruminate were unclean, the man that doth not meditate is unholy. Meditate then, good Christian, upon these twelve things. First, that pleasure is momentany, and short: secondly, that the reward is eternal, and the punishment is eternal: thirdly, meditate that the companion of pleasure, is thought and sorrow: four, that in pleasure there is loss of a greater good: fifthly, think that the life of man is but a sleep and shadow: sixtly, think upon sudden death: seventhly, suspect repentance and impenitency: eightly, consider the dignity and excellency of man: ninthly, peace of conscience: tenthly, God's benefits: eleventhly, the passion of Christ: twelftly, the testimony of Martyrs, and the examples of Saints: what heart is so hard as the meditation of these things will not mollify?  
The second means by which we may proceed in piety, is daily search of our ways. To this we are exhorted in the 3. of the Lament. Let us search our ways, and turn unto the Lord. This search consisteth in three things: first, whether we do things otherwise than we should do or no: secondly, whether we do that we should not do or no: thirdly, whether we leave things undone or no which we should have done. Pythagoras commanded his auditors going home to repeat this verse,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Wherein have I transgressed, what have I done, what have I left undone? Shall heathen go thus far, and shall not Christians thus examine their lives? I will in a word name the impediments of this search, that they may be avoided: 1. grief, 2. security, 3. wordliness, 4. fearfulness, for many men are like unto bankrupts, that dare not look into their estate. 5. ignorance. 6. pleasure.  
The third means to proceed in piety, is prayer: piety begetteth prayer, and prayer preserveth piety; as faith causeth hope, and hope nourisheth faith; as friendship causeth benefits, and benefits nourish friendship; and as the heat of the heart begetteth the fat about it, and the fat preserveth the heat of the heart; so doth godliness beget prayer, and prayer furthereth godliness.  
Now we have many arguments to move us to prayer; First, we have a Mediator in heaven, Christ jesus; Christus, saith Ambrose. lib. 5. jacob. cap. 8. est os nostrum per quod patri loquimur, oculus noster per quem patrem videmus, dextera nostra per quampatri offerimus: Christ is our mouth by which we speak to the father, he is our eye by which we see the father, he is our right hand by which we offer unto the father. Secondly, the Lord commandeth this duty. Thirdly, he promiseth bountifully to them that pray. Fourthly, Christians have the spirit of God, which teacheth them to pray. Fiftly, it is our calling to pray: for all Christians are priests by calling. Sixtly our necessity should move us to pray. seven, the force of prayer which is recorded in scripture to be wonderful; Plus potest unus justus orando quàm mill peccatores pugnando: one righteous man can do more by prayer, than many sinners by fight.  
The fourth means to proceed in Christian piety is exercise of Christian duties: he that used his five talentes, gained five other: so he that useth his knowledge, increaseth his knewledge: to him that hath, saith our saviour Christ, shall be given, and to him that hath not, shall be taken away even that which he hath. 
Mark. ●.  Many keep in their gifts, as fire is kept in the flint, and do no good with them: others let them rust with feebleness, and so in the end by God's just judgement they are deprived of them.  
The fift means to proceed in piety, is company with the godly; am not I, saith the prophet David, a companion of all them that keep thy commandments? Quim  venit colorabitur, 
Psal. 119.  qui unguentaria taberna resederunt loci odorem secum auferunt, & qui apud pios fuerunt traxerint aliquid necesse est, ea est vis pietatis ut non studentes solùm sed & conversantes iu●et: He that walketh in the sun shallbe coloured with it, and they that sit in sweet shops, shall carry away the smell of the place: so they which be amongst Christians, must needs carry some piety away: such is the force of piety, that it doth not only profit the students but those that converse with them. I marvel not then then though men proceed not in piety, 
Many Protestants are like Papists, who have lean prayers, and fat fasts.  seeing they are companions of profane men. Noscitur ex socio qui non noscitur ex sese: he is known by his companion, that is not known by himself.  
The sixth means by which a man may proceed in piety, is fasting: concerning which duty, these things are to be observed. First, that we fast from sin, Esay. 5.8. jeiunium magnum & generale, saith Austen, tra. 17. in joh. est abstinere ab iniquitatibus & illicitis voluptatibus saeculi: the great and general fast, 
Ipsis Christianis qui omnia percipiunt non nos propter abstiventiam praeseramus. Let not us prefer ourselves before Christians, which eat all things for our abstinence. Prosper.  is to abstain from sin and the unlawful pleasures of the world. Secondly, we must not trust in fasting: this was the proud Pharisee his fault, Luk. 18. and it is the Papists likewise. Thirdly, it is better to eat daily a little, then to eat seldom, and much. Hiero. ad Furiam. Parcus cibus & venture esuriens triduanis praefertur ieiuniis, & multo melius est quotidie parum sumere quàm rarò satis sumere: pluvia illa optima est quae sensim descendit in terram, subitus & nimius imber in praeceps arva subvertit; A little meat and a hungry stomach, is preferred before a fast of three days, much better is it daily to eat little, then seldom a great deal; the small rain doth most good, great rain hurteth the fields. Fourthly, and lastly, Christians must sometimes abstain from all food, 
Si à quadrup●dibus abstinentes à piscibus persruantur n●n mihi videatur res●care delectiationes corporis s●d mala re. Prosp. lib. 2. de vidu. cap. 23.  as good Queen Ester did, and the Ninivites: if men abstain from flesh and eat fish, they cut not off delights of the body but change them.  
The seventh means to proceed in piety, is a Christian exercise of vowing: concerning vows; First, a Christian may vow to be thankful unto God: as for example, if a man get the victory, he may vow to praise God, and to bestow somewhat on the poor. Secondly, a man may vow to put away by prayer the wrath of God: as for example, if a Christian hath offended by eating too much, knowing that the wrath of God hangeth over his head, for this he may vow for a time to abstain from all dainties. Thirdly, a christian may vow to keep himself more war was for example if be he overtaken in offending with his tongue, he may lawfully vow silence in company from idie words. Lastly, a Christian may vow to stir himself up to religion, as for example, if he feel himself backward in giving of alms he may vow to give alms to the poor. If a man feel himself backward in the service of God, he may vow to serve God with greater alacrity. And now, Christian brethren, to conclude this point, mark the policy of the devilltin popery, he abused prayer, in so much that men prated for the dead; now he driveth men to Atheism, that they will not pray for the living: in popery, he abused fasting; now he driveth men to neglect this duty wholherin popery, he abused vows, now he driveth men to be careless in vowing: but the godly must remember to practise prayer, fasting, & vowing.  
The eight and last means to proceed in piety, is the frequent use of the means that God hath appointed; as the word preached, and the use of the Sacraments: how should he live that neither eateth or drinketh? how should he live spiritually that never heareth sermons? and as he that eateth little and seldom, hath usually but a spare and lean body; so they that hear sermons little and seldom, have lean souls. Not to use the means that God hath appointed, is to tempt God. Is it not strange that men should think to fly without wings; is it not strange to think that men can fly up to heaven without the wings of faith, which is begotten by the word of God preached, and nourished by the same? By hearing sermons a Christian is reproved, comforted, instructed, & exceedingly built up in Christ. Habet latentis aliquid energeias viva vox, saith a father. unde Aeschines cum Rhodi exularet & legeretur illa Demosthenis oratio qua adversus eum habuerat mirantibus cunctis atque laudantibus quid si ipsam audissetis bestiam sua verba resonantem? inquit, ergo vina vox in aures discipuli tranfusa fortiù sonat. A living voice hath some secret force in it: therefore when Aeschines was banished at Rhodes, & Demosthenes his oration was read, all men approving and marveling at it, what, saith he, if you had heard the best uttering these things? therefore a lively voice hath greater force; so the livelyvoice of preaching, hath greater force, than the word read. And thus I have briefly finished both the impediments of the progress in piety, & the means to proceed in the same: I might have enlarged this thing, and so have made a just volume, but give a wise but an occasion of wisdom, and he will be more wise. The Lord of his infinite goodness and mercy, grant that we may carefully eschew the hindrances and impediments of so holy a work, a●d diligently use the means to proceed in the same, in so doing without all peradventure we shall be heirs of everlasting life.  
FINIS.