SUre it is, that it was not thus with man-kinde in the beginning as now it is.

God created man happy, yet mutable; but Satan by deceit did cast him from that hap­py condition; whereby besides the losse of that felicity, he was plun­ged into extreme misery, which consisteth in two things.

First, in sinne.

Secondly, the curse following upon it.

First, our sinne is not onely that first transgression of Adam wher­by we are all guilty, but also that infection of soule and body arising from the former. Hence it is that the understanding is fi [...]led with blindnesse; the conscience woun­ded, seared, and defiled; the me­mory forgetting good things, or not remembring any thing aright.

The will captive, of no strength to good, but onely to evill; the affections all together disordered.

The cogitations about heavenly matters, are errour, falsehood, and lies.

The wishes and desires of the heart are earthly, and fleshly. The outward behaviour is nothing else but a giving up of the members of the body as instruments of sinne.

The curse maketh him subject in this life for his use of the crea­tures to dearths, famine, &c. For his [Page 3] body, to sicknesse and other paines.

In his sense for his friends to the like calamities; in his soule to vile affections, to blindnesse, hard­nesse of heart, desperation, mad­nesse, &c. In both body and soule to endlesse, and easelesse torture in the world to come. Yet some may object that,

All are not in this case or estate. Object. To which I answer:

All are subject by nature to the same wrath of God; Answ. they which feele it not, their case is no better, but rather worse than the other.

The onely sufficient remedy for the saving of man, is to satisfie Gods justice, which by sinne is violated. His justice is satisfied by suffering the punishment due to sinne, and by the present keeping of the Law. Therefore it is not to be sought for in our selves, nor in any other creature. It being ap­pointed by the Father, was under­taken and wrought by Christ, and is sealed in mens hearts by the ho­ly [Page 4] Ghost: but it may be deman­ded:

Object. How did Christ his redemption become ours? I answer:

Answ. God the Father, of his infinite love, gave him freely to us, with all his whole worke of Redemption.

This Divine Mysterie is brought to light by the Gospell.

The use whereof is to manifest that righteousnesse in CHRIST, whereby the Law is fully satisfied, and salvation attained.

The remedy and the tidings of it is received only by Faith, which Faith is so to give credit to Gods Word, as he rest thereon, that hee will save him; and is wrought by the ministery of the Word, revea­ling this mercy and truth of God: and by these the holy Ghost in­lightening him to conceive, draw­ing him to believe, and so uniting him to Christ.

The knowledge of the former things is not sufficient for him that will come to happinesse: [Page 5] but this knowledge worketh.

First, he is drawne by the secret worke of the Spirit of God, to be perswaded that the Doctrine taught doth concerne him: hee hath wisdome given him to ap­ply generall things particularly to himselfe: Col. 1.9. as first, the Preaching of the Law, and the threatned curses of it; whereby he seeth himselfe guilty before God of eternall punishment and wrath.

Secondly, the Lord directeth him to enter into further conside­ration with himselfe, of and about his present estate, and consulteth what to doe in this his ex remity; and that not lightly, but serio [...]sly, as a matter of life and death, Ier. 8.6. Luke 7.15.

If he be not able to counsell himselfe, hee asketh counsell of others.

Thirdly, from the former con­sultation, he commeth to this re­solution, that hee will not returne to his old waies, but in all humility [Page 6] and meeknesse and brokennesse of heart, say with Paul; Lord what wilt thou that I doe?

Fourthly, by this meanes hee commeth to an unfained desire of forgivenesse, which alwaies pro­ceedeth from a sound hope that God will be intreated of him.

This hungring after mercy, and longing after CHRIST, is very earnest and fervent, though in some with more timorousnesse than in other.

This maketh the Gospell to be glad tidings, and the feete of them that bring it to be beautifull to him.

Fifthly, with earnest, humble, and particular confession of his sinnes, hee poureth out prayers to God for the pardon of them in Christ.

Sixtly, he having found out this pearle, prizeth it as it is worth: and therefore selleth all that hee hath, biddeth farewell to his sweetest delights for the attaining of it; [Page 7] which affection is not for a mo­ment, but is written, as it were, with the point of a Diamond, never to be rased out againe.

Seventhly, Then he commeth to apply the Gospell to himselfe, as before he did the Law, and sealeth up his salvation in his heart, rea­soning from those gracious promi­ses which God hath made to such as he is.

Thus by often and deep weigh­ing the truth, unchangeablenesse and perpetuity of the promises, he commeth at length to be settled in Faith; this Faith uniteth him to Christ, and bringeth him to happi­nesse. And it is wrought inward­ly by the Spirit, while men obey Gods Ordinance in the hearing of the Word, the outward meanes of salvation.

Now the markes of Faith to be seene in the beleever by himselfe or others: are

1. If he strive against doubting, Iudg. 6.17.

[Page 8]2. If not feeling Faith, hee complaine bitterly of the want of it.

3. If hee seeke fervently to be settled in beleeving.

4. If he desire to search out the sinne which may possibly hinder him, and endeavour to expell it.

The maine cause why so many doe want Faith, is the Divells be­witching and blinding of men, 2 Cor. 4.3, 4. Wherein mans fault is, that hee openeth his eares, and giveth credit to Satans deceitfull suggestions.

For the preventing therefore of this danger, the Lord hath given watch-men to warne the people of the perill.

The reason therefore why men doe not avoyd it, is either in the Minister, that hee doth not warne them aright, or else in the people, that they doe not receive it.

In the Ministers:

1. If they teach not at all.

[Page 9]2. If they teach seldome.

3. If they teach, but not plaine­ly to the capacity of the hearer.

4. If by Catechising they doe not teach the grounds of Faith in right and good order.

5. If they be not ready by pri­vate conference to satisfie their doubts.

6. If they have not a Christian care of giving good example by a holy and blamelesse life.

But the Ministers must consi­der their duty laid forth:

First, by Titles, as Watchmen, Labourers, Matth. 9.37. Salt and Light, Mat. 5.13.14. Shepheards, Ioh. 21.15. Good Scribes, Matth. 13. Stewards, 1 Cor. 4.1. Nurses, 1 Thess. 2.7.

Secondly, in Commandements, Acts 20.28. 2 Timoth. 4.2. For their better incouragements, they must consider:

First, the honour vouchsafed to them, to be God his Ambassa­dours.

Secondly, the comfort of this labour.

Thirdly, the good that they may doe.

Fourthly, the great reward pre­pared for them, Dan. 12.3.

The lets that are in the People, are:

First, if they esteeme lightly of the Gospel, preferring other things before it, Luke 24.

Secondly, if they imagine it an impossible thing to get assurance of salvation in this life.

Thirdly, if they think it, though not impossible, yet not any way necessary.

Fourthly, if they thinke it both possible and necessary, but too hard to come by.

Fifthly, if they be carelesse and ignorant.

Sixthly, if for feare of losing other pleasures, they forbeare to seeke after this.

Seventhly, if they presume of [Page 11] their Faith, living still in their sins.

Eighthly, if there were never thorow brokennesse of heart pre­pared to receive the Gospell.

Ninthly, if for feare of not con­tinuing, they will not begin.

Tenthly, if they doe worke it upon themselves, but doe deale slightly with it.

Eleventhly, if they content themselves with sudden flashes that soone are out, and doe not seeke to be settled.

A naked and bare desire of sal­vation, now and then stirred up in a man, is not to beleeve.

First, true desire cannot be satis­fied without it, and therfore giveth not over till it obtaine it.

Secondly, it maketh high ac­count of it, as of a precious Faith; and valuing of it according to the worthinesse of it: He seeketh wil­lingly and readily: He settleth his heart upon the promises of God.

Hee meditates on Gods Com­mandements, that hee should be­leeve: [Page 12] by these meanes hee com­meth to be settled. Which done, hee must beware of all occasions that may unsettle him. Againe, espcially that he doth not give too much place to fleshly reasons and carnall doubtings, nor hearken to evill suggestions.

BEcause the children of God after they have believed, are often drawne from their hold, and caused to suspected themselves, and so fall into much feare and doub­ting that they are none of the Lords, they must therefore learne to strengthen themselves thus:

1. They must know that in God there is no shadow of change, and therefore that it is their weak­nesse to entertaine such thoughts, Psalm. 77.13. For hee ought not to cast away his confidence, Heb. 10.35.

2. Hee may perswade himselfe that hee labouring after, and gro­ning to rest his wearied heart on [Page 13] the promises of God, shall never be wholly forsaken, though some­times destitute of feeling. Now if any aske,

Why doth God suffer his chil­dren to fall into such feares? Quest. It is for this;

Lest by a sudden absolute change, Answ. they should become se­cure or presumptuous.

3. They must know that the roote of our comfort, is not in the strength of our Christian life, but in the free grace of God in Christ; and therefore the weaknesse there­in ought not to bring us into doub­ting of our salvation. It may be weake, but it shall never be ex­tinguished; for he that is new borne can never die.

4. They must call to mind that they be yet but children, subject to many diseases, and some of those, such as may take away sense of life; which must move us not to dispair, but to seek w ^th al diligence for the cure of them: wheras if any object,

Quest. Many of the faithfull are brought to that passe, that being perswaded that they are repro­bates, are neere unto desperation; they have a sense of God his wrath, and are in great anguish of consci­ence: how shall they stay them­selves in this estate? I answer them.

Answ. 1. They may be assured of this, that they are not without hope of mercy, because they have not sin­ned against the holy Ghost; for they have not maliciously set themselves against the truth of God, they have not wilfully per­secuted it against their conscience, but doe love the same and desire to be partakers of it.

2. They must learne to know from whom this delusion com­meth, even from Satan who labou­reth either to wring their hope from them, or else to weary their lives with heavinesse and discom­fort. This he attempteth:

First, by spirituall suggestion, he [Page 15] being a spirit, and helped also with the long experience which he hath had of this trade, and therefore fit; he being also full of malice, and of unsearchable subtilty, with excee­ding strength, and therefore ready thus to trouble us.

Thus he inticeth us to sins, not onely which by nature wee love, but even to those which wee have no inclination unto; and when he hath thus fastened upon many a man, then he laboureth to dimme his knowledge and understanding, that hee may lay no hold on any truth that may comfort him, or make benefit of any promise.

Secondly, by outward objects and occasions forcibly perswading to sinne. Now because these things proceed rather from Sathan than from themselves, there is no cause why they should be discouraged.

Thirdly, they must call to mind that God calleth and encourageth us to trust and believe in him; and therefore it must needs displease [Page 16] him that they are removed from their faith, to give place to the spi­rit of error. Object. And how if they feele not the sweet taste of Gods grace? 1. Answ. Yet they must not measure themselves by that they presently feele, when the soule hath lost her feeling; but by the time past, when they were free from temptation.

2. The fruits of their faith are often evident to the eye of others, when themselves cannot see them.

3. They must bee acquainted with the waies of God, who often doth hide himself for a season, that they may with more earnest desire seeke for his wonted grace, and with more joyfulnesse of heart praise him when they have obtai­ned it againe. And if this hinder them, because

Object. They cannot live as Gods chil­dren doe, or as he requireth; they are to bee encouraged herewith, that

Answ. They are plants which take not the [...]r full perfection at once, but by [Page 17] little and little with daily watering and dressing: and that Patience and constancie with a resolute minde to beare Gods triall, will bring a good end in all temptations.

THat every Christian may see his estate to bee good, it shall be profitable to consider how farre an unbeleever may goe; and so whether hee hath gone further.

1. An unbeliever may bee terri­fied with his sinnes, his conscience terrified by the spirit of bondage, Matth. 27.3.

2. He may bee pensive after sin committed, 1 King. 21.7.

3. He may finde joy and delight in the Gospell, and in the exercises of Religion, Mat. 13.20.

4. Hee may have a taste of the life to come with Balaam.

5. He may reverence the Mini­sters, and obey them in many things as Herod did, and yet never be sea­led up to eternall life. Many that have made great and glorious shewes, and seemed to have beene [Page 18] very forward, have after either in prosperity waxed wanton, or in af­flictions wearie; nay, many which have shined as lights for a season, have fallen away even before trouble came. Many have had great griefe of minde, and so seeme unto themselves to have repented; but yet have deceived themselves, be­cause they never furnish themselves with true faith, a pure heart, a good conscience, change of their life through the love of God; their hearts are not upright, nor they will not deale plainely with the Lord. But if wee would not lose all our labour, wee must goe further than any unrepentant per­son can goe; wee must never cease till we have more humility, since­rity and truth of heart, and certaine markes and testimonies of our Sal­vation.

They will heare the Gospell diligently: but we must lay our e­state with it, and receive the print of it upon our hearts and lives, and [Page 19] be cast into the molde of it, and so finde it the power of Salvation.

They will refraine from, them­selves, and drive out of their fami­lies many sinnes.

But we must willingly be refor­med in what part of our life soever we can bee justly challenged: and not blemish our profession in any thing.

ALthough the love of God & Christ, the worke of the Spi­rit applying them, and faith appre­hending them, bee the chiefe cause of our conversion, yet because they are not so easily felt of us, as they are sure and infallible grounds in themselves of Salvation; there­fore it is necessary to adde some o­ther effects or rather properties of true faith, that do accompanie the love of God, and of Christ Jesus in us; and are the workes or fruits of the Holy-Ghost by the Go­spell, which may more clearely bee perceived and discerned than [Page 20] faith it selfe; and will clearely testifie, that where these bee, there shall that be found also.

The first inseparable companion of Faith, is joy and comfort, glori­ous and unspeakeable, Act. 8.8.39. But it will be said, that

Object. Some true believers are even sad and sorrowfull.

Answ. Indeed they mourne and groane for a while after that which may make them merry for ever: and in this mourning they are blessed. Math. 5.4. and their estate farre to be preferred before the laughter of the ungodly which is but madnes.

1. The childe of God being converted cannot but admire this change of estate, and even be asto­nished at the love and mercie of God: What should move him to bestow such happinesse upon so unworthy a creature, Ioh. 14.22. Psal. 116.8.139.34.

2. This holy and reverent ad­miration must not bee onely at our first conversion, but ought every [Page 21] day to be renued in the Lord, who doth every day pardon our sinnes, Psal. 118.8. and doth also uphold us in our confidence and integrity.

3. The true believer feeling the love of God to bee shed abroad in his heart, hath also within him un­fained love kindled towards God, Psalm. 116.1. Luke 7.47. Which love of God must shadow the love of all other things what­soever.

4 Hee cannot but have his heart inlarged unto thankfulnesse, and praise God even in afflictions themselves, Psal. 116.12.

5. There is begotten a holy and earnest desire to have more com­munion with God; even to enjoy his blessed presence, and to see his glory, 2. Corinthians 5.1.

6. The former grace maketh him to forsake this World, to be­come a stranger and a pilgrime heere, and so to have no more to doe in this World than hee needs must; Not that he leave the neces­sarie [Page 22] duties or forsake his calling, but that hee is not so tied to these things, but that he could willingly leave them, and so being ready to die, is made fit to live.

7. Hee cannot but lament and be ashamed of his former unkind­nesse to God, and is ready to be re­venged on himselfe for it.

8. It cannot bee, but knowing out of what miserie hee hath esca­ped, and unto what happinesse he hath attained, he pittie others that are as he was, and wish and labour to make them as he is.

One means whereof is edifying conference. Pro. 10.21.

IF any man hath tasted of that happinesse which commeth by a true faith, and doth therfore desire to keepe the same, and feareth the loosing of it, hee must for his con­firmation:

1. Nourish within himselfe dai­ly that high estimation and account making of his grace, he must think [Page 23] it his chiefest happinesse and most precious treasure; which they that doe, have their heart ever up­on it; they feare the forgoing of it, they regard it most of all other things.

2. He must both by prayer dai­ly and oft beg this of God, and al­so seriously meditate on the graci­ous promises of God, their nature, truth, and perpetuitie: for want of this calling to minde of things, many do let slip out of their minds those grounds of faith by which sometimes they have found com­fort.

3. Hee must helpe himselfe by ordinary and reverent hearing the glad tidings of Salvation preached unto him; as also by the holy use of the Sacraments.

4. He must carefully retaine a viewing of his sinnes by right exa­mination; the sight of them will keepe him from taking offence at the Crosse of Christ, nay the tart­nesse and bitternesse of his sinnes, [Page 24] will make Christs death most sweet and pleasant unto him.

5. Hee must labour to settle himselfe even by the experience which he himselfe hath found of God his goodnesse towards him, and his working in him.

6. Hee may confirme himselfe even by the examples of others, who of weak, have become strong, and of such as hee is, have become such as he desireth to bee: by these meanes Gods children come to have a holy acquaintance with God, and to know his will towards them; the Lord disposing even their weakenesse unto their good, that they may by their falls bee humbled, and God by their uphol­ding may be glorified.

One especiall thing is, alwaies to begin the day with deepe con­sideration of God his gracious fa­vour towards us; which if we doe not, little can bee looked for in the day, but either unfavory lightnesse, and so to be deceived; or unprofi­table [Page 25] care, and so to bee disqui­eted.

By that which hath bin said be­fore, it is to bee observed, that al­though true faith bee in substance one and the same; yet that there are three degrees of it, it is plaine.

1. The first is the weakest and least measure, when there is as yet no assurance in the beleever, and yet inseparable fruits, and infalli­ble tokens of it.

2. The second degree is when some assurance is wrought in the beleever at some time, but very weake; and is often to seeke and wanting, and recovered againe by entring into due consideration of his estate, and of the truth of God who hath promised it.

3. The third is the highest de­gree of it, though more strong and better setled in some than in other; and this hath assurance ac­companying it for the most part usually, unlesse the beleever doe quench the Spirit in himselfe: Or [Page 26] the Lord (to shew him that hee standeth by grace) doth leave him to himselfe for his owne glory, and the better establishing of him after­wards.

It having bin shewed hitherto who are true beleevers: it follow­eth to shew how a beleever is to behave himselfe throughout his whole conversation.

1. Wherein is to bee layed down, first, the grounds of a godly life, viz. that it is grounded on faith, and proceeding from a pure heart.

2. The parts of it, which is to fly evill, and doe good.

VNfained faith, and a godly life, are inseparable companions.

1. First, godlinesse cannot be without true faith, Iam. 2.18. Heb. 11.6. Gen. 6.5. the fountaine be­ing evill, the rivers which runne from it cannot be good; so where saith is not in the heart, there can no godlinesse bee in the life; by [Page 27] which wee see how many doe deceive themselves, thinking they feare, love, and serve God; and yet have no faith, nor no constant de­sire of it.

2. Neither can faith bee with­out godlinesse, for as no man liveth godly which beleeveth not; so no man which beleeveth, can live wickedly; but as he is new borne, so like a new creature followeth newnesse of life and obedience; although this doeth not appeare neither at the first beginning of his conversion, nor in the ve­hemency of temptation, Tit. 2 12. Neither doth faith worke a bare wandring desire to please God, but it frames also the man unto it, and teacheth him in some true and acceptable measure to goe a­bout it; and when it is overmatch­ed wi [...]h fleshly corruption, yet it raiseth sighings and strivings in the heart, till it bee subdued.

So that as they are deceived, which passe from a little sorrow [Page 28] for sin, to newnesse of life, as they imagine, without faith, the begin­ning and worker of all new life: so they also are no lesse deluded that please themselves, thinking they haue faith, when their lives are not only filled with offensive a­ctions, but also with custome & cō ­monnesse in the same. For he that is honoured with the title of a belee­ver, must be knowne by the livery of an uncorrupt life: and the true servants of God dare no otherwise beleeve their sinnes to be forgiven them, than they walke humbly be­fore God and man.

VVHen faith is said to be ne­cessary to a godly life, we must not onely understand by faith to be saved: but that the godly man must labour to believe, that all the promises of this life and of the life to come, (whether the great and principall, as of the graces of the spirit, or the smaller, as of bodily safety and preservation from dan­gers [Page 29] so farre as they shall bee good for him) doe belong unto him: And besides he must beleeve, that both all the commandements which teach obedience, and the threat­nings (because they restraine the contrary) are set downe for him particularly to bind his conscience thereunto, Rom. 15.4. Thus hee must depend upon the whole word of God: many who have hope to be saved doe not thus: some sinnes they make no conscience of: some promises they looke not at; by meanes whereof they are not so well fenced as they might be; but hold the very promise of salvation it selfe very weakely. This com­meth to passe partly because they are not taught these things aright: partly because being taught, they do not digest and work them upon their consciences. This bringeth doubting and unsetlednesse even to good Christians: therefore hee that beleeveth to be saved, must be­leeve also that hee shall be sancti­fied, [Page 30] 1 Cor. 1.30. that hee shall re­ceive grace from God to bring forth fruits of amendment of life, and that he shall be inabled to cast off his old conversation, and also have grace to goe through trou­bles, and deliverance from them: for assistance and blessing in God, he must depend on God his Word; this is the obedience of faith, Rom. 1.5. which if we have as a founda­to uphold and incourage us, it will greatly availe for the furthering of us in a godly course; by this we shall sooner wade through doubts, and grow out of feare; whereas o­therwise wee faint and feare oft­times, and be without helpe.

Many examples wee have in scripture of such as thus beleeved, especially set downe in the 11. to the Hebrewes; Heb. 11.16.38. Gal. 2.19. When men doe not thus walke in the strength of God his word, it causeth tedious troubles in them, and indeed the offensive lives of many, and the starting a­side [Page 31] of sundry, come from this want. But it may be objected, Object. that Paul himselfe seemed to want this, for hee found no meanes to per­forme that which was good, as he complaineth, Rom. 7.18. I answer hereunto, that

He complaineth not that he had no promise of strength, Answ. or that hee had no faith in the same; for he saith the contrary, Phil. 4, 13. but hee complaineth that for all the hope of helpe that he had, yet the rebel­lion of his flesh did mightily strive and resist the spirit. And this must every faithfull man looke for while he live.

NOw for the fountaine from whence a godly life doth pro­ceed, it is from the heart, which therefore must bee purged and cleansed.

For this wee are to know, that the heart of man, before it be emp­tied, is a dungeon of iniquity; be­fore [Page 32] it be inlightened, a denne of darkenesse; before it bee cleansed, a puddle of filthinesse: and that which Saint Iames speaketh of the tongue, may much more be said of the heart, that before it be tamed, it is an unruly evill. Now if such an heart bee the guide of our life, how monstrous and loathsome must that life needs bee? of neces­sity then the heart must be purged and changed.

This purging of the heart is a renewing in holinesse and righte­ousnesse by little and little of all true beleeuers, they being first delivered and freed from the ty­ranny of sinne and feare of damna­tion; for then doth sinne receive a deadly wound, and the power thereof is abated and crucified, which is shewed by the hatred of sinne, and a delighting in good­nesse.

Although this change bee but weake at the first, yet if it bee in truth, in will and desire, it is an in­fallible [Page 33] mark of Gods election and love towards him. This grace is often dimmed and even choked in many, because God doth strength­en and continue this gift of holi­nesse and sanctification, as it is nourished, esteemed, set by, and as men doe stirre it up in themselues, by asking after it when they doe misse it, and provoking themselves to pray for such good affections and cannot bee satisfied without them; as David did, Psal. 43 5.103.1. Thus we ought to cherish and blow up the sparkles within us, which will not ordinarily faile us, especially for any long time (except in time of temptation) un­lesse it bee through our default and folly. As for the manner how this is done, wee are to know it is the proper and wonderfull worke of God by the power of the holy Ghost, Acts 15.9. Isa. 11.2. He that hath, with faith unfained, an heart sanctified, and purified from his na­turall corruptions and wicked dis­position; [Page 34] as he is not to account it meane and little worth, it being an euident worke of the Spirit; so neither is hee to stand at a stay in this, it being but the beginning of that worke which shall follow it: But,

Object. How doth God purge our hearts, when as faith is said to doe it? Acts. 15.9. 1. Joh. 3.5.

Answ. Faith is truely said to doe it: because that men not yet assured of the happines of heaven, not know­ing, nor feeling any better delights doe seeke after those which their blinde and deceitfull hearts doe dreame of here on earth.

But as soone as they are assured of Gods favour through faith, so soone are their hearts changed, and their affections set another way; so that faith may well bee said to pu­rifie and cleanse the heart, 1 Pet. 1.4. but not as the chiefe and highest cause, for that is the holy Ghost; but as the instrument.

Thus from faith and a pure heart, [Page 35] doth arise a good conscience, a sweet peace, and holy security; ha­ving received from God a mind to know him, an heart to love him, a will to please him; and strength also in some measure acceptable to obey him.

From hence doth proceed that true repentance, which is a pur­pose of the heart, Acts 11.23. an inclination in the will, Psal. 119.44.57. and a continuall endeavou­ring in the life, Acts 24.16. to cast off all evill, and obey God both in­wardly and outwardly, according [...]o the measure of knowledge in e­very one.

So that this sound purging of the [...]eart, is that strong foundation [...]pon which only a good life comes [...]o be builded. For God will have [...]ur whole heart, not a piece of [...], for that is neither beseeming his [...]eatnesse, neither fit for them to [...]fer who receive so great good [...]ings at his hands; many indeed [...] hardly brought to this, and [Page 36] therefore all their faire shewes and colours doe vanish away, and come to nothing, for rash and hasty purposes are no sufficient founda­tions to beare up so great and weighty buildings, as the whole course of their lives to bee wholly passed.

But if men at their first imbra­cing of the Gopsell, did give their hearts wholly to the Lord, then should God have more honour, and themselves more abiding com­fort.

NOw having shewed the ground and roote of a godly life, viz. faith and a pure heart: it remaines to speake of the parts of it, which is a renouncing of all sinne, and a care to walke in a new life. And first of the former.

The party beleeving is brought to this power and grace, that he is out of love with all ungodlinesse, and not with some part or kinde onely, but loatheth the whole [Page 37] course of iniquity, which was his onely delight and pleasure before: neither doth hee this in some good moode onely, or when some shame or danger approach, then to shew some misl [...]ke of it; but in good ad­visement hee is resolved to cast off such behaviour, as a loathsome and and ragged garment, Hos 4.9. Eph. 4.24. Math, 16.24.

For want of this setled denying of our selves, divers never attaine true godlinesse: some never con­ceiving the Doctrine, others for­getting, and some scorning it, but the most receiving it coldly, and going about it preposterously.

Whereas the servants of God leave not sinne for a time, nor by constraint, for or company, and feare, &c. but being at utter defi­ance with it, doe abiure it for ever; Nehem. 10.29.

But in all these they trust not to their owne strength: but daily considering what cause they have to doe so; how infinitely they are [Page 38] bound to God to discharge it, be­come firmely perswaded, that God who hath made them willing, will also make them able to do it, Phil. 4.13. Rom. 9.31. and therfore, al­though they see not that helpe pre­sent with their eyes, yet they hope for that which they see not, and therefore wait patiently for it, till it can be granted them. Thus both both faith and hope being nouri­shed and strengthened in them from day to day, they doe finde both will and desire, & strength (though imperfect) to accomplish to the peace of their hearts, that which they set upon and attempted. In­deed it is not obtained without striving, but it is no iust cause of discouragement to us, to take paine for so great a profit, when we are sure of it before wee goe about it: and if,

Object. The faithfull doe not alwaies preuaile therein.

Answ. As it is true that in some parti­culars they are overcome, yet that [Page 39] doth not cut off all comfort from them: for howsoever they doe not account light of any fall, yet those very fals turne to their gaine af­terwards; for thereby they come to know themselves better, their prime pride is much asswaged, they have experience of God his grace towards them, and they cleave more nearer unto him after, and are more circumspect in loo­king to their waies: remembred alwaies that this belongs onely to the true beleever, who having the Lord for his teacher, is become both skilfull and able to doe this; which to the naturall man (in whom is no dram of goodnesse) is altogether impossible.

AS wee have seene that sinne is to be renounced, and in what manner; so we must consider the di­vers kinds of evils which are to be renounced: and they are of two sorts,

• Jnward, or
• Outward.

First by inward evils, is not meant the native infection of the heart, but the fruits and effects thereof, Iames 1.14. Col. 3.5. and that in such as professe Religion.

Amongst these, the roote of all the rest is infidelity, Hebrewes 3.12. From hence growes out three armes or boughes, of the which every one shooteth forth as branches, innumerable world­ly lusts.

1. Impious against God.

2. Iniurious to Men.

3. Most hurtfull to our selves.

First, for those against God and his honour and worship in the fi st Table.

Comman. 1 Against the first Commande­ment; as (touching the Maiesty of God; (their hearts are full of blindenesse, covered with darke­nesse; so it goeth against them to be taught the true knowledge of the true God; it is death to them to be drawne out of their ignorance; they cannot abide to heare of his [Page 41] iudgement day, Iob 13. Acts 24.25.

And whereas hee requireth, that confidence should bee put in him, for continuall defence, deliverance and succour in soule and body, they are carried with distrust, as with a whirle-wind. In adversity they are either overcome with a servile and desperate feare, or boyling with impatience, or else swelling a­gainst God in obstinacy and con­tempt.

In prosperity there is little or no thankefulnesse yeelded to God by them, their reioycing is carnall, and oftentimes they are made drunke with pleasures, so that they are lovers of them more then of God, and become insensible therby and past all feeling.

And as for the second Comman­dement; Comman. 2 they rebell against the spi­rituall and true seruice of God, and that which they yeeld him is a will-worship, even that which fantasie, custome, or fleshly wis­dome [Page 42] teacheth them, Iob. 21.14, 15 Matth. 15.9. Many are carried by superstition and blinde deuotion, into false worships; and other which retaine the truth, yet in the use of religious exercises, their hearts take no delight.

Comman. 3 So also against the third Com­mandement through the course of their private conversation, their hearts are altogether vaine, pro­fane and dissolute, they have no pleasure in pleasing God, though it should be their meat, drinke and pastime; his most fearefull iudge­ments they passe over lightly, so far are they off from expelling hy­pocrisie and other sinnes.

Comman. 4 And as for the Lords Sabboth and other good meanes appointed on the same, to season and change their hearts, they sensibly loath them, or find no savour in them, nei­ther is it any part of their thought to seeke any comfort by them.

Table 2.

After these wee may consider [Page 43] those unbridled worldly lusts, which carry men after the hurt of their neighbour.

What unreverent contempt and Comman. 5 obstinacy appeareth to bee in the hearts of many against their bet­ters, diminishing that authority, credit, and estimation which God hath given to them; so that place, yeares and gifts, are had in meane account of them: what unthank­fulnesse in men to them which la­bour for their good and welfare either in corporall or spirituall things, &c.

How against the good of their Comman. 6 neighbours soules, many doe re­ioyce to see them, nay to make them fall into sin; what unappease­able anger, deadly hatred, and bit­ter seeking of revenge, there is a­mongst men, how readily occasions are taken in thinking evill of o­thers, how lightly men esteeme of hurting others: how none almost will with Abraham, Gen. 13.8. passe from their right to avoid dis­sention; [Page 44] how there is no meeknesse or mildnesse to forbeare others, no burying of offences, no pacifying of wrath, no fellow-feeling of mi­sery.

Comman. 7 How men let loose their hearts to filthy and uncleane thoughts and desires, how they are inflamed through every obiect that pleaseth them; how they delight to blow up those burning lustes, by all un­cleane talke, and to feede their a­dulterous eyes by wanton specta­cles, and to resort to those places, where they may be incensed by all provocations, &c.

Comman. 8 What greedy and unsatiable de­sire there is of gaine, nay of other mens goods, though it be by deceit and wrong, what repining at other mens gettings, what pilling and fleecing, oppression and usury in all estates.

Comman. 9 How rare those are that take well, and interpret in the better part, things done or spoken doubt­fully, what mistakings, suspitions, [Page 45] surmises doe arise against our bre­thren; even as Saul against David & Jonathan, 1 Sa. 22.8. Also what deriding there is both by word and writing, what slanders, and repro­ches, &c.

And lastly, how their desires Comman. 10 tend not to good, neither lead them to God; but are for the most part taken up in wishing somewhat of their neighbours to their hurt.

The evils also that concerne themselves, are neither few nor small: in aboundance of outward things, setting their hearts on them and delighting excessively even in the abuse of them, and ioying be­yond measure in things transitory, which is the very pride of life.

Contrarily, fretting, murmu­ring and vexing themselves when they fall into extremity, or unto frowardnesse, or fullennesse, when they are crossed or displeased, de­ceiving themselves with desires of things unprofitable, trobling them­selves with curious medling in [Page 46] things impertinent, blind-folding themselves with foolish love of themselves, &c.

The lusts wherewith the hearts of men doe swarme, and are even burdened and loden, may easily perswade us, that it is divine pow­er and grace from above that must purge these and such like unsavou­ry draffes out of them.

And yet these and many other such like are renounced as they come to bee knowne of Gods ser­vants, and resisted, according to the wisdome which God hath given them; although in others they rule and raigne, and the obtaining of grace to doe this, is a speciall part of Christianity, Ephesians 4.22. so that hee that exerciseth himselfe in observing these his foule and shamefull lusts, when hee hath beene led away, and deceived by them, which of them doe most trouble him, and oftest prevaile with him, and so by the helpes which God hath given him, doth [Page 47] resist them, though but weakely and unperfectly, he need not doubt but that he is occupied in the god­ly life.

Thus all Gods children doe re­nounce and overcome their wic­ked lusts, though not all in the like measure, yet of the weakest they are hated and striven against, when they are once seene and perceived. All are not so meeke as Moses, Num. 12.13. so faithfull as Abra­ham, so continent as Ioseph, Gen. 39 10. so zealous as David, nor so full of love as the woman in the Gos­pell: Luke 7.47. yet those that be behind others (so it be in truth that they indeavour) are not to bee dis­couraged, for all beleevers have not their part in the same degree of mortification, some receive thirty-fould, some sixty, some an hun­dred, and indeed those who are most of all troubled for being be­hinde others, doe declare plainely, that they love the grace that they mourne for, and hate deadly the [Page 48] corruption which they complaine and cry out of, they indeed that suf­fer themselves to bee ruled and led by their lusts, can no waies claime any part in a godly life, for he that is so minded, cannot be but carnal, estranged from God, and a bond, man of Hell.

But the weake Christians that doe strive against those, and decline them in their measure, may stay themselves for their comfort on these three speciall graces.

1. That they have a cleare know­ledge of their salvation.

2. That they account it as their chiefe treasure.

3. That they be setled forward in some plaine and good course of life, whereby they may grow in faith, and the obtaining of God, though with some striving. But if they walke destitute of any of these three, they shall bee snar [...]d much with feare and unqu [...]etnesse. These therefore must be earnest [...]y laboured for, b [...]ing of all things most ne­cessary [Page 49] to be learned of such as have attained already to the knowledge of true happinesse by Iesus Christ: for as a man knoweth nothing pro­fitable unto salvation before he be­lieveth; so after he believeth, hee knoweth nothing profitably to grow on with comfort in his Chri­stian course, without these three faithfully and carefully looked un­to and preserved.

As for the greater increase of faith, knowledge, strength against sinne, comfort and such like fruits of the spirit; sometime the Lord doth withhold them, either be­cause he seeth them in some respect not to bee good for us for the pre­sent, as 2 Cor. 10.9. or else to try us, whether we love them so well, that we will seeke after them still or no; but for the most part, if we grow not, it is most iustly to bee imputed to our owne fault as our owne ignorance, sloth, favouring of our selves in sin: or if these be not the causes, then it is our owne [Page 50] timorousnesse and unbeliefe, fea­ring that such grace as wee desire shall not be given unto us; where­as wee ought to belieue. N [...]ither need we feare lest by belieuing this we should be too bold or presump­tuous, for God hath promised it, and commanded us to trust in him, Iam. 1.6. And if wee faile not in u­sing the meanes, staying upon the Lord by faith; assuredly hee will not faile nor disappoint us; but wee shall have grace to guide our feet, to rise when we are fallen, to returne when wee are stepped out of the way, and to walke in most sweet safe [...]y under Gods protecti­on all the day long, Deut. 33.12. And finally, our gaines shall bee such, as shall cause us to marvaile at Gods goodnesse, in giving us more than we would have asked.

Question. A Question here may bee mo­ved, how the mindes and hearts of the believers are taken up usually, seeing they renounce inward lusts?

Answer. Their thoughts are according to [Page 51] their divers growthes and ages, which are three.

1. The highest degree is old age, or the experienced estate, which yet is not the perfect age in Christ, for that shall not befall us till the life to come, but a fi [...]me, constant, and settled going on to that perfection.

2. The second is the middle age in Christianity, in which as young men in wrestling, we have courage against our sinfull lusts, but yet like unto them who have many foiles, wee are oftentimes cooled in our courage, though wee sometimes prevaile, ever growing, though slowly.

3. The third is childhood or in­fancy, the lowest and the last, the which is principally discerned by an earnest desire of the sincere milke of the Word, and namely, of the promises of forgivenes of sins; which although some of these deare children of God cannot with full assurance lay hold of; yet this [Page 52] their hungring desire after it (which cannot be satisfied without it) with a sensible feare to offend God, is a true signe thereof.

The first sort are such as through long experience, and much ac­quaintance, with the practice of a godly life, have obtained grace to guide themselves more constantly than others, and to keepe within bounds: they are much freed from this bondage, and seldome so grossely holden under of corrupt lusts as others: which estate, though it be to be aimed at of all godly people, yet it is not obtained but of such as have accustomed their minds to the heavenly course, and to whom good meditations and thoughts to shunne and avoid evill, are become a pleasure; and are as well able to discerne the same by their understanding and judgement, as to have their will in good sort at commandement to fol­low the good and shun the evill. Now these have their mindes usu­ally [Page 53] set upon some one or other of the infinite heavenly instructions, which from time to time they have treasured up in their hearts: where­by, although they be not quickned up as they would, or desire to be, yet they are held from much evill; they are often considering of Gods unutterable kindnesse, of mans mortallity, the momentary estate of all things under the Sunne, the blessed estate of the Elect, the end­lesse woe of the damned, and such like; they are often beholding, and meditating of God, his Majesty, Power, Wisdome, Eternity, Justice, Patience, and long suffering, and of his care over them; but a great part of their daily thoughts is this, how they may have a good consci­ence in all things pleasing God, and how they may be prepared for the crosse; also how they may hol [...] [...]ut constantly the profession of their hope unto the end with joy; how they may resist all occasions of evill; what lets they shall finde [Page 54] from without and within. And lastly, how they may order well their particular actions in their callings, that they may make a good account at the end of the day, and so at the last end.

Thus the first sort are exercised, yet not wholly freed from evill thoughts, and vaine desires, for Paul was not, 2 Cor. 12.9. Rom. 7.24. and God will make them see their weaknesse from time to time, especially to subdue pride in them, and to hold them under.

The second sort compared to young men, are neither so experi­enced in Christianity as the father, nor yet utterly unacquainted ther­with, as the new-borne babes.

These are especially occupied in fighting against temptations, and resisting unruly lusts, Ioh. 2.4. For knowing by the light of the Scrip­tures, what corruptions they have in them, they watch their hearts diligently, they pray against them oft and earnestly, they are alwaies [Page 55] in feare lest they should be over­come, and casting how they may avoid the occasions of sinne, so that sinne becomes odious unto them, yet not ever over-come of them, but often unsetled and distempered and as often renuing the covenant with the Lord to please him better; sometime discouraged, but rise againe, glad to use all good helps, both publike and private, and ha­ving prevailed against greater cor­ruptions, are earnestly set against the smaller, and such as seeme lesse dangerous; as the idle rovings of their braine which do not directly so much carry them after evill, as hinder them from good, they are holden under some infirmities, that they may be more humble and not forget what they were in times past, so that this second age and growth in Christianity is a striving rather betwixt feare and hope, sorrow and joy, than a superiority over unruly affections; an estate standing in neede of counsell and [Page 56] help, rather than fitted and expe­rienced to counsell, direct & settle others: but the more sure they be of their salvation, the more ex­pert they should be in the battell.

The third sort compared to little Children, who hang upon the brest and doe labour for know­ledge of their Father in Christ, and desire the meanes of their spiritu­all nourishment, 1 Pet. 2.2. their thoughts are taken up in these things, and their keeping them­selves that they may not offend or displease their father; they are cheerfull while their small faith is upholden, by cleaving to the pro­mise; and as uncheerfull when as faith faileth, moaning, and pining if it be long wanting: where they must take heede of two perills.

The first is, lest upon pretence of seeking continuance of comfort, they neglect their lawfull busi­nesse; for Satan appeareth as an Angell of light.

The second, lest in want of com­fort, [Page 57] they be driven to any dis­trustfull or desperate feare; for so the Divell appeareth as a roaring Lyon.

These must grow daily out of their childishnesse, misl [...]king all such faults as they spy in them­selves and purge themselves from them. With these the Lord dea­leth most kindly, not shewing them all their corruptions at once, which were enough to dismay them; nor how many afflictions abide them, which were like to confound them.

Thus we may see in these three degrees, how for the most part the purged hearts of Gods children are taken up; the weakest of which doe farre differ from the secret'st hypocrite, which of all unrefor­med, ours come neerest them.

THus having spoken of inward lusts and sinnes of the heart, and shewed how they are disliked and renounced of all the believers: [Page 58] The like is to be shewed of out­ward sinnes of the life, that they be abhorred and shunned also: which is the rather to be considered, be­cause many boast they have true hearts to God, when their lives are wicked; but to rejoyce either a­bout their salvation, or the good­nesse of their heart: if their beha­viour be stained with outward wickednesse, and their holy pro­fession blemished with open and shamefull sins, is vaine: for none can be truly godly, that doth not indeavour to walke free from of­fensive evills, if hee doe know them to be sinnes, which may be shewed abundantly in the Scrip­tures by Doctrine, 1 Samuel 7.4. Hos. 14.9. 2 Cor. 7.1. 2 Pet. 2.20. Iam. 1.25. Rom. 6.2. By example, Ioseph, Gen. 39.10. Moses, Heb. 11.24. Zacheus, Luk. 19.2. of the sin­full woman, Luk. 7.37. These for­saking those sinnes which by na­ture they loved, and by custome they had long lien in, doe plainely [Page 59] shew that they believed in Christ, forsaking their old sinnes, though they were never so pleasant unto them.

NOtwithstanding the former Doctrine be most plaine for Scripture and reason, yet there are many that hope for salvation, and yet renounce not open sinnes, and outward offences.

These are referred to foure sorts.

The first are grosse offenders, whom every vile person doth scorne, because hee doth see their hypocrisie by open and often com­mitted evills, and hath Christian Religion it selfe in meane account for their cause; for prophane men when they see any walke sincerely indeed, & without just cause of re­buke, are little moved at their ex­ample, neither greatly reverence them, or take any good by thē, but reproach them rather; but that is because they see so many, who, besides some outward appearance [Page 60] of zeale, were little better in their lives than themselves, and therfore they are hardned to thinke so of all the rest; which wilfull blindnesse and hardnesse of heart, though it be a fearefull signe of God his venge­ance to them, yet this in great part may be justly ascribed to the lives of those who professing godlines, in their deeds deny the same, 2 Tim. 5, 6. for whom it had beene better they had never made any professi­on at all, such as Saul, 1 Sam. 22.18.

The second sort are such as be­ing rude and ignorant, are altoge­ther carelesse, flattring themselves in that grosse and brutish estate, who have many speaches also su­table to their lives, which lay open their hearts to all.

A third sort are such, as because they keepe within some civill course of honesty, and are free from grosse crimes, thinke them­selves to be in very good estate, though their open faults be many: some of these (as also of the for­mer) [Page 61] are sometimes pricked in conscience for sinne, or rather for the punishment of it, Exod. 9.27. and some kind of change, Mark. 6.19. Hos. 6.4. Mich. 6.6. they will sometimes make vowes and cove­nants to doe well, Psal. 78.36. they wil sharply reprove others, Ps. 50.16. they have some sudden flashes of grace, & yet do want true god­linesse, and therefore have their sentence pronounced by our Savi­our, Matth. 21.31. and 5.20.

A fourth sort of professers are such, as for their seeming zeale doe thinke so well of themselves, that they cannot brooke or abide any other that differ from them in judgement, they are taunters, ray­lers and sl [...]nderers of their Bre­thren; yea, most sharp and unchari­table and proud censurers of their brethren and betters; who are so soone ripe in their owne conceit, that none is meete enough or suffi­cient to teach them, some also in­ordinate livers. Tit. 3. worse in [Page 62] their dealings than men who pro­fesse no Religion, earthly, unquiet, and such like.

The life thus led, is not the life which God requireth, neither are those works which faith affordeth, so that howsoever God gathereth his Elect out of all these kinds, yet are none of them to be accounted as his, while their hearts abide stained with such corruptions, or their lives defiled with such trea­chery.

AGainst this that hath beene said, some will be objecting and asking, why such difference is made of men? have the godly no faults? are they without infirmi­ties? are they not like unto other men in sinning? if it be so, why should they be shoaled from the others?

I answer, that as for differences of men, they are put by the Lord himselfe, both in name, conversati­on, and reward, Psal. 1.2. and 50.16. 1 Thes. 19. and the end of the [Page 65] Ministery is, to shoale Gods Elect and beloved ones from the World, and to bring them to his sheepe­fold. Where it is demanded, if they be not partakers of the same sinnes that other men are? it can­not be denied, but the godly are somewhat infected with common corruptions, living where Satan is; and further, it is possible they may also lie still in the same loathsome­nesse for a season; but yet so, as it appeareth plainly, that they were not given over like wicked men: for when they come to themselves againe, we see how strangely they are amazed at their offence, how they tremble to thinke what they have done, and can have no peace within themselves till they returne home againe after they are gone out of the way, and so are made more vigilant and wary against the like another time, the which of the wicked cannot be said; be­sides the falls of the godly are but when they are secure and take li­berty [Page 66] unto themselves, 2 Sam. 11.4. and give over to fence them­selves as they are charged, Heb. 4.1. and 3.12. As for reproachfull and flagitious falls, we must know, that it is possible for us to be preserved from them, 2 Pet. 1.5.10. so was Enoch, Abraham, Caleb, and Io­shua, with many others; but yet as many rare and deare servants of God have fallen into shamefull sins, so may we: for God suffereth his servants to fall so dangerously for these causes.

1. For the humbling of them.

2. That they see his exceeding bountifulnesse in pardoning so great sinnes, and so love him the more, Luke 7.47. Iohn 21.15. and

3. That others farre weaker than they, yet faithfull, may be encouraged to beleeve that their sinnes shall be pardoned, and their weake service accepted of him, as 1 Tim. 1.16. which otherwise might be discouraged. Out of these cases, if we hold fast our faith, and [Page 67] stand upon our watch, wee neede not feare falling, for God taketh no pleasure to cast them downe who desire to stand, but to raise up them that are fallen, Psal. 130.3. to helpe our weaknesse, to supply our wants, and to deliver us from such dangers as we feare, so farre as it is expedient; or else make us able to beare them.

Now concerning infirmities, it must be granted, that because they have still a body of sinne within them, they must needes be subject to infirmities, and this is properly a si [...]ne of infirmitie, when partly of knowledge, and more through frailety, an offence is wrought to the displeasing of God: and when of such a one it is committed, as be­cause he hath his heart sanctified would not doe it; and yet because the power of corruption at that time is greater in him than the strength of Grace, therefore hee was forced to yeeld to it, so that in these also the godly doe much [Page 68] differ from all wicked: for it is their greatest care that they may not fall, their greatest sorrow when they are overcome, and their greatest joy, when they doe pre­vaile over their sins; none of which are to be found in the wicked.

THe heart once purged, as hath before beene shewed, doth re­quire great care for the keeping of it so in good plight afterward, Prov. 4.23. which is done by wat­ching, trying, and purging; wee must watch, lest we should for the want thereof be deceived with the baits of sinne; wee must examine and try it, because no man can watch so carefully, but that much evill will creepe in; and wee must purge out that filthy drosse of con­cupiscence which wee finde by ex­amining, that it set not our will on fire, to satisfie and performe the desires thereof, Psal. 119.9.

This indeede is no idle worke; for he that goeth about it must be [Page 69] content and glad to weane his heart from many unprofitable and wandring thoughts and desires: and so season them with holy and heavenly meditations. But wee may see by Scripture, Psal. 32.4 5, 6. Heb. 10.38. and by experience, (notwithstanding our affections be strong, unruly, and most hardly subdued) wi [...]h what ease we may renounce and forsake them, and have power over our will and ap­petites, when our heart be thus re­nued and kept mastered: Whereas the little acquaintance and ill go­verning of the heart, by letting it loose to folly, wandring and need­lesse phantasies, is that which cau­seth it to be surfeited with all man­ner of iniquity.

Againe, if our hearts be not thus carefully looked unto, wee shall not have them ready to any duty. And from hence it is, that many mens hearts are swarving usually with vaine thoughts, even whiles they are in hearing and praying, [Page 70] because they doe not constantly throughout the day watch over them: for the onely way to curb our lusts, is to looke to our hearts, by it we shall not onely have help and furtherance to worship God aright, but in our common actions, affaires and businesse, we should so behave our selves as would be a joy unto those that should behold us, and an ornament and beauty to the Gospell which wee doe pro­fesse.

Thus therefore wee ought to looke to our hearts in all that we doe, both keeping out evill that would enter, and purging out that which by stealth shall creep in, and not by fits onely, when the good mood taketh us (which as it is too common, so it is most dange­rous) but alwaies, Psal. 1.2. 1 Eph. 5.16. which if wee shall doe, al­though our hearts being purified and cleansed but in part, our desires therefore cannot be all good and pleasing to God, but unperfect, [Page 71] that is to say, many of them evill, and many which are wholly mix­ed with evill and corruption; yet to have our hearts thus changed but in weake measure, so as it be in truth, is a benefit of greater value than the whole World: and he that hath it, is by infinite degrees happi­er than the most glosing professor that wanteth it.

THus farre of the eschewing of evill: Now for the doing of good.

Where first, certaine rules must bee learned and observed, which because they are not followed, many that would gladly live well, attaine to it in no good sort to bring it in credit with others, but meete with many unsetlings, dis­couragements, and cooling of their zeale, yea oftentimes dangerous out-strayings, neither finde the go­ing about it so pleasant as toile­some and tedious. Now the ge­nerall rules are these.

First, knowledge of dutie, with a delighting therein.

Secondly, practise of that which we know; which is that living by faith, or labouring to keepe a good conscience, so often commended unto us in Scripture.

For the first, wee must under­stand by knowledge, such an in­lightening of the minde to under­stand the will of God about good evill, that wee have with it spirituall wisdome, to apply and and referre the same to the well ordering of our particular acti­ons; that wee rest not in seeing the truth only, but approve and allow of it, as that which is fit to coun­sell and guide us, but yet so as hee that hath most of this, may grow, and he that hath least, may not bee discouraged.

This knowledge must not bee weighed and esteemed of us as a thing common and of no value, but loved and liked, otherwise no fruit will follow.

For the second practice, is that seeking to walke worthy the Lord and please him in all things, Colos. 1.10. which must bee both inward and outward.

Inward, when as in resolution of our mindes and desire and pur­pose of our hearts, we are prepa­red and ready to bee set on worke, and bee imployed in any good ser­vice to God or our brethren, Psal. 119.10. Acts 11.12. this must bee often blowne up in us; for if this bee lost through forgetfulnesse, sloth, and carelesse negligence, or over-whelmed with sorrow, feare, or such like passions, or dulled and made blunt in us through lightnesse and vanity, then are we unfit to honour God in any service.

Outward, when in our lives wee expresse and declare the same, by endeavouring at least to please God in one commandement as well as in another, Act. 9.3.

Thus much of the rules. The [Page 74] vertues which further us herein, follow.

First uprightnesse, when in a sin­gle, and true heart, we love, desire, and doe any thing, especially because God commandeth, and for that end, Deut. 18.13. Ephes. 6.14. Ioh. 1.47. Many actions otherwise fervent enough, for want of this sincerity, are but froth (as were the hot enterprises of Iehu against I­dolaters) and cause them who have long pleased themselves therein, to cry out of their doings (though admirable to the eyes of others) to say they were but hypocrisie, for many are the starting holes in the den of our hearts, and many waies wee can deceive our selves and o­thers also by false pretences in good actions: we must therefore labour that howsoever our best actions are mixed with corruptions, yet wee may have the same reioy­cing with the Apostle, that in singlenesse of heart wee serve the Lord.

The second is diligence, where­by a man is ready to take all occa­sions and opportunities to the do­ing of some good, and to shunne idlenesse and unprofitablenesse, 1 Pet. 1.5.

The third is constancy in nou­rishing all good desires, and holy endeauours, untill his latter yeares bee better than the former, and so finish his course with ioy.

By these two, great matters are brought to passe: and for want of these two, and through the con­trary, sloth, and inconstant un­setlednesse; euen the most of the godly doe not finde the sweet fruit in their life which is to bee found.

Fourthly in humility and meek­nesse, all our duties must bee pra­ctised, if wee will follow Christ, Matth. 11.29. These two are not particular vertues, which some­times onely may haue use, but such fruits of the spirit as necessarily are required in all actions, so that [Page 76] at no time humblenesse of minde and meekenesse of spirit may bee wanting. And therefore they are oft-times in the Scripture set down together, as Eph. 4.2. Co. 3.2. and so urged, as doth shew, that although there bee many goodly gifts in a man, yet if he hath not these, they shall loose their credit and beauty amongst those which behold them, and withhold their commoditie from him who wanteth them.

By all this that hath beene said, it is evident that the life of the be­liever is a continuall proceeding in the departing from evill, and en­devouring after duties, and a setled course in repentance, and a con­stant walking with God: not an idle and uncertaine stumbling up­on some good actions, whiles a great part of his life is neglected and not looked after. But some may say here, wee have a desire to doe these things, but wee want power and ability. whereunto I answer that

The best desire is in vaine, ex­cept wee have with it an assurance of God his favour, and helpe through faith; for it is faith that o­vercommeth all lets, 1 Jo. 5.4. this letteth us see, that he which hath saved us from the greatest danger of hell, will much more save us from the lesser, of being overcome of our corrupt lusts. And if any shall say, that

Saint Paul himselfe did not finde power to overcome the body of sinne? It is evident

The holy Apostle did not over­come all rebellion of the old man, to the end he might alwaies have a marke of his unworthinesse and sinne remayning in him, and there­by remember, that it was of onely mercy that he was pardoned, and the grace of God that kept him from falling away from him; and that for both these causes he might bee abased and kept humble un­der so great grace as hee had re­ceived: and last of all, that hee [Page 78] might from time to time finde sweetnesse still in the forgivenesse of his sinnes.

But although hee was not per­fect here as an Angell, yet was not he carryed of his lusts into grosse iniquities, for God his grace was sufficient for him; and so shall it be for us, if wee doe as oft and as earnestly desire it; for every chri­stian in his measure may looke for the like grace that Paul had, even strength to performe in some good sort the duties which seeme so difficult and impossible unto him.

Which is not so to bee under­stood, as if every godly christian doth feele or obtaine this (for that might discourage many) but to shew what God his children may confidently looke for, and how their estate may bee bettered, and their spirituall liberty increa­sed. For many good people doe not know what their heavenly fa­ther hath provided for them, but [Page 79] onely receive so much light as whereby they see the way to his kingdome; according to the know­ledge that they have of his will; thereafter they declare and shew it forth in their lives; but nothing as they might, or as some others doe.

THus of the rules and vertues which helpe us to the pra­ctice of a godly life. Now to shew wherein it doth consist.

The duties are these. First that pertaine to God.

Commandement 1.

For we must desire to know him as his word doth reveale him unto us, in his nature, properties, and workes, wee must acknowledge it is allowed, and in heart yeeld and consent unto the truth of those things which wee know of him, that then we may safely and bold­ly [Page 80] beleeve in him, and cleave un­to him. Thus knowing our selves to be safe under his wings, we must grow to put our confidence in him: and from hence will arise another, even by hope to looke for that helpe which in confidence we as­sure our selues of from the L [...]rd, and through this confidence and hope, wee must become patient in in aflictions, and ioyfull in every condition of life. Further, because wee know all good things to flow unto us from God, therefore unto him wee lift up our hearts for the obtaining of those things which we want; unto him, we render thanks for all blessings received, and are affected with all our hearts and strength to love him more than all the world besides, and desire to enioy the more full fruition of his presence, in the meane time walking before him in all reve­rence and uprightnesse with a holy and child-like feare as doth be­come us.

Commandement 2.

Now besides these duties of ho­linesse, which wee owe directly to the person of God meerely or spirituall and inward: there are o­ther whereby wee worship him outwardly.

Where is to be knowne that hee will allow of no other meanes of worshipping him outwardly, than he hath appointed and prescribed himselfe in his word: As the prea­ching of the Gospell, and admini­string of Sacraments by Ministers lawfully called, publicke prayer, fasts, and thanksgivings, together with the censures of the Church. These in publike. In private, there are answerable to these, as talking & conferring of the word of God, in mutual instructing, admonishing exhorting, or any way else which is fit for edifying; in all which duties, as in many other, that are good and godly, great care must be [Page 82] had that they bee not performed lightly, rashly, falsly, hypocritical­ly, and unprofitably, for that were abominable to God as a dead sacri­fice; but contrarily, wee must use them with all high reverence, be­ing prepared rightly before; well affected in the using of them, and aiming at the most profitable end which he hath appointed, that so we may be approved and allowed of him.

Commandement 3.

There is also a further duty, that not onely in time of his worship, but also in our common and usuall speech and actions, wee declare what a worthy and reverent esti­mation we have of the Lord. As by speaking all good of his name, word, and workes, and in our law­full callings, by ordering and be­having of our selves wisely and graciously, that all which live with us may see that our religion is ioy­ned [Page 83] with the power of godlinesse: and that this bee done of us in all estates and conditions of our life, both in prosperity and adversity: labouring also to perswade others to the same. Now as in all things God must be glorified, so more e­specially in an oath, which must be used as with high reverence, so in truth, in righteousnesse, and in the beholding of Gods workes. viz. heaven and earth, with their furniture; taking sweet feeling of God his Maiesty and beauty which shineth in them, reioycing with reverence that he hath given us this cleere glasse to behold his face in (or rather his footstoole) which should move us therefore in all our Actions to beware of hypo­crisie.

Commandement 4.

Vnto all these is one more to be added, viz. that upon the sea­venth day all our workes bee laid [Page 84] aside as much as is possible, and the whole day to bee bestowed in his worship and service, and in things directly tending to the same.

Here for the avoyding of that tediousnesse in well-doing, where­unto our nature is prone, the Lord hath left us variety of holy exer­cises, viz. all publike and private duties, more freely to bee perfor­med than at other times; which wise and mercifull regard of his o­ver us, if it cannot move us to give our selves to practise this part of holinesse, (whatsoever our excuses bee) wee plainely shew, that our mindes are carnall, and that we do but favour our selves in worldli­nesse or prophanenes, idlenesse, and ease when wee reason against it, as being too precise.

AFter the duties of holinesse towards God, follow those of righeousnesse to men, for these two are joyntly commanded of the Lord, and ought not of any to be [Page 85] dis-joyned in practice, as they are of many; some delighting in the first, but neglecting the other; some following after the second, and de­stitute of the former.

Now the ground roote from which all these duties must spring, is love towards all men, even our greatest enemies. Vnto which must be joyned brotherly kindnesse to Christians, which is a holy and especiall love of one faithfull bro­ther towards another, 1 Pet. 2.7.

Command [...]ment 5.

The first of these are such as be due betwixt inferiors & superiors mutually, viz. in generall, that in­feriours in their whole course ho­nour their superiours by voluntary subjection to them, as by Gods ordinance and appointment, and reverence them, both inwardly and outwardly; and likewise that su­periours for their parts carry them­selves towards them as brethren in [Page 86] all curtesie, saving their authority; and further also, that they goe be­fore them in all innocency and ex­ample of good life.

In particular, some as Superiors by civill authority as Princes, o­thers as Magistrates and Ministers, to whom inferiours both subiects and servants must submit them­selves in bearing their rebukes and receiving their corrections willingly and without resistance, and in yeelding obedience to all their lawfull commands.

And they, if they bee in higher place, are to provide that the peo­ple under them may live a godly, honest, and quiet life. If they bee Ministers, they are charged to be good and bountifull, iust and equal unto their servants. Some are Su­periours by nature, as parents, to whom children doe owe very much, as forwardnes in imbracing their wholesome instructions, re­verence and obedience unto the end, the disposing of their estate [Page 87] by marriage, or otherwise, that it be not without their consent, and readi [...]esse to helpe their necessities &c. They are also bound to teach them from their youth, to keepe them from idlenesse, to traine them up in some honest and lawfull trade, to governe them wisely and kindely, to provide for their nece­ssity of marriage, and to minister things needfull for this present life as they shall bee able, and as they may doe it religiously and law­fully.

Some by gifts, as chiefly the Minister, to whom double honour, reverence, and obedience is due, for his worke-sake, for hee is not onely a teacher, but a father.

Secondly the strong Christian, whom God hath endued with a liberall portion of knowledge, wisdome, experience, and other heavenly graces, more than other of their brethren: these the wea­ker must not iudge rashly, they must beare with their infirmities: [Page 88] so those that excell in any other gifts, are to bee had in honour and account for the same: Some by age of the gray head and ancient in yeares, who of the younger sort are to bee had in reverence and e­steemed, neither are we to neglect our equalls, but their dignitie and worthinesse is to bee regarded above their owne, Rom. 12.10. These duties we owe unto the per­son of our neighbour, to which must bee added a care to maintaine our owne reverence and credit a­mong men, by a course beseeming our holy profession: now follow some duties towards his life.

Commandement 6.

First for bodily life, it is requi­red that our neighbour sustaine no hurt by us or any of ours, as farre as we can hinder it, neither hee nor his, so as his life might bee made unpleasant, yea though hee should provoke us, yet we must suffer far [Page 89] rather then bee angry in our owne cause, seeme it never so weighty to us, for that is no better than folly and madnesse: nay, further, we must be wise and carefull both in words and in deeds, to cut of all occasi­ons, and to avoyd all discord; yea, though it be with departing from some of our right, as Abraham did, Gen. 13.7. This innocencie is accompanied with meeknesse, pa­tience and long suffering. Also, he that is harmelesse, is gentle, tracta­ble, and soone intreated, peaceable, communicable, and fit to bee lived with: but yet besides the not hur­ting of men, it is further required that wee should doe them good; and indeed our whole course should be such, as that wee might make easie as many mens burthens as wee can: to men that are in mi­sery, we must be pitifull and com­passionate; as by shewing mercy unto distressed servants and such like, whom we might oppresse, as being not able to resist us; by vi­siting [Page 90] the sicke, and relieving all that are in neede; and finally, wee must be helpefull unto all, to pro­cure and maintaine their welfare, so farre as necessity shall require, and our ability can performe. This helpfulnesse hath adioyned unto it mercy and tender compassion, kind­heartednesse and goodnesse, and such like amiable and commenda­ble vertues.

Secondly, for the spirituall life of our neighbour, wee must give good example of life, we must take all occasions of winning men to God, of confirming them that are wonne, of peace-making, of re­conciling such as bee at variance, of observing one another, and provoking to love and good workes: and finally, of instru­cting, exhorting, admonishing and comforting, and such like duties.

Commandement 7.

After the life of our neighbour in the next place we have charge of his honesty, or chastity, tha [...] by no meanes it be hurt or attempted by us: for the better obtaining where­of, it is required that both our mindes bee kept pure from un­cleane lusts, desires, and though [...]s tending to unchastnesse, and our bodies in honour, free from all executing of all such uncleane de­sires by any strange pleasure, which God condemneth, and therefore that all the parts of our body bee kept continent as well as the face, eies, eares, tongue, hands and feet bee carri­ed from such occasions as may leade us thereunto: And this is commanded both to unmarried and married.

Commandement 8.

Another part of righteous dea­ling with our neighbour is, that they bee not iniured by us in their goods: so that where the case is plaine, that any thing is another mans, wee cannot so much as lay claime to it; but God is despised of us; but if there be a controver­sie, then in some cases we ought to forgoe some part of our right for peace sake; but if the doubt doth arise by the subtilty of either par­the damage ought to fall on them from whom it came, and if it be o­therwise so difficult, that it cannot betwixt themselves be determined, let other men of wisdome take it in hand, or at the farthest, if suite of Law cannot bee avoided, let it be prosecuted in love. This must be observed in generall: but there are speciall duties according to the divers states of men; for some are meerely poore men, and by [Page 93] God his appointment, doe live by almes: others can in some sort part­ly maintaine themselves, but not without the helpe of others, by borrowing of them. And the third sort is able to lend, or to give, or to doe both.

1, For the first sort, they know­ing that their poore estate is allot­ted them of God, they are to live in it with contentation; which contentednesse, will flow from the assurance of the favour of God in Christ Iesus; they must not grudge in any sort at the aboundance of other men, but acknowledge them as the instruments and hand of God, whereby hee ministreth to their nec [...]ssities, for the which also they must be thankefull, and take encouragement from thence to live godly and obediently, re­membring also, that as much as they bee able, and their bodily in­firmities of age, blindnesse, lame­nesse, and such other will suffer them, that they shun idlenesse, and [Page 94] all evill and unprofitable passing the time.

2 For the second sort, they must not borrow without need, as to maintaine themselves in play, or idlenesse, or simply to make againe of it either by Vsury, or by taking more dealing into their hands, than their ability will serve unto; and when they have lawfully borrow­ed, they must carefully purpose, and faithfully endeavour the resto­ring of that which they have borrowed at the day appointed, and that with thanks; the contra­ry whereof, is both a sinne a­gainst God, being a kinde of theft, and an iniurie to those that have neede to borrow; for a chiefe cause of little lending, is evill paying.

3. As touching the third sort, those that are more able, they must regard both those duties which concerne giving and lending, and also those rules of righteous dea­ling, which they must follow in [Page 95] getting, increasing and using their goods, They must give freely and cherefully for charity and con­science sake, as the necessity of the poore requireth, and their ability will give leave.

They must lend also freely to such a borrower as is before de­scribed, not onely for the appoin­ted time; but if necessity urgently requireth for further space, nay, sometimes to the forgiving either of all, or some part of it. That men may be inabled to this duty, they must be moderate in wastefull ex­pences upon themselves, or o­thers, where they need not, nei­ther doth any charity binde them.

In suretie-ship they must not be rash, neither may we bee so hard, but to know and approve Christi­ans, so farre as we are able to beare the burthen, wee may with good advice bee helpefull even in this kinde.

Now as for our common dea­lings, [Page 96] wee must first see that our calling be lawfull, then that wee deale lawfully in every part of it, that righteousnesse may be preser­ved by us, in buying and selling, hireing and letting, and in partner­ship, &c. Care must be had, that one party alone be not regarded, but indifferency used (as much as may be) for the mutuall good of both: and therefore Vsury, wherein the common benefit of both is not re­garded, is altogether unlawfull.

Concerning Annuities, they are of two sorts, the one is a yeerely sum of money for yeeres, when the seller hath no such Annuitie, but as he hopeth to make it by his labour and commodities. The other is a certaine revenew, rent, or part of rent, which hee injoy­eth, and is willing to forgoe it.

The first kinde is full of dan­ger, much like forehand bar­gaines about Hoppes, Corne, &c. which seldome ends without j [...]rs and controversies, neither ought [Page 97] to be made, but of those who are both able to beare, and willing to stand to the uttermost of the hurt which may, befall men; it is not therefore safe for those that are wise and peaceable, to meddle with this first kind of Annuities.

The second kinde is not unlaw­full, howsoever it may be often abused on the sellers behalfe, by fraudulent and crafty dealing on the behalfe of the buyer, when hee taketh advantage of the others ne­cessity, and so grinding and griping him worse than if he had tooke ten in the hundred; for the redressing whereof, it is to be knowne, that the buyer of such an Annuitie, if it be of a rich man, so as there be plain-dealing, may safely enjoy the benefit which the other off [...]reth; but if it be of a poore man, or one that is in debt, hee must give the uttermost value without seeking advantage; a good token whereof he shall shew, if hee be willing to release him afterwards at his desi e.

Finally, that all may come by and inioy their right, truth in words, equity in deeds, and sim­ple meaning in purposes and thoughts, must be firmely and con­stantly retained; and where that hath not beene practised, full resti­tution is to bee made.

Commandement 9.

As to the person and goods of our neighbour; so to his name also, there are many duties belon­ging.

As that were ioyce in our neigh­bours credit, and sorrow for their infirmities, to hope with patience for better things, to cover their faults through love, of whom we have hope, yet not by flattery or dissembling, but by Christian ad­monition and rebuke, not to be­wray a secret, when it may safe­ly and without displeasing of God bee kept in; for every truth is not alwayes to be uttered, though all [Page 99] kind of lying and slaundering be at all times to bee abhorred; their faults we must not speak of after a­ny manner, except first we have used all meanes that wee can to amend them, and then they are with a kind of unwillingnesse, and loving faithfulnesse to be opened; onely to such as are likest and fittest to re­forme them, and not to please our selves therein; neither to admit of all reports, but those onely that have some certainety. We are far­ther required to uphold and de­fend the good name of our neigh­bour, to give testimony also unto him by word and writing. And fi­nally, it is our duty and upright­nesse of heart and kindnesse, to in­terpret all such sayings and doings as may bee well taken in the best part, rather censuring our selves truly, than others rashly yet not to be foolishly credulous, as to iudge well of them which give open te­stimony of their badde and pro­phane hearts.

Commandement 10.

The last part of dutie towards our neighbour, is to acquaint our hears with the thoughts and de­sires of his good; or whatsoever wee are in the five former com­manded to performe to him, the same by vertue of this we ought to wish, desire, and delight in; and the contrary lustings must be cast up and avoyded of us. This duty (though it be little regarded of the most) ought to find the more care in us for the perfomance of it, be­cause that the wel regarding of this will make us the better able to serve our neighbour in all the rest.

Hitherto of the duties of holi­nesse and righteousnesse: to which if we adde those of sobriety, which concerne our selves, viz. that wee moderate our aff [...]ctions in the use of lawful liberties, so that we serve not them, but they us, that wee may serve God the better, wee [Page 101] shall have all things necessarie to a godly life: from hence we may fetch light to shew us the way, and matter to season our hearts and lives, when we waxe empty, barren, and forgetfull.

Here for avoiding of errour, wee are to know, that this god­ly life described, the fruits of re­pentance, and the living by faith, are but so many sundry manners of speech wherein the Scriptures doe lay forth the life of the righteous, or a Christian conver­sation: for the bringing forth of the fruites of amendment, or of repentance, is nothing else but for the person who is assured of Salvation through the forgive­nesse of his sinnes, to turne unto the Lord, and to come un­der his governement, from the power of Satan, and sinne, and in full purpose of heart to la­bour to be reformed from day to day more and more.

A godly conversation is even the [Page 102] same, viz. an endeavouring to live after the word of God, which tea­cheth us to believe, that he will in­able us thereunto, and blesse us therein. So also living by faith, is no other but relying upon the word of God, with full purpose to bee guided by it, either by re­sting upon his promises, or obey­ing his commandements: which life of faith, is a most glorious and rich prerogative: for by this wee are confident, and rest quiet about our Salvation from time to time: by this wee walke in newnesse of life in all the parts of it; by it wee are assured in our prayers to bee preserved, to have the rage of our strong lusts weakned: by this wee are delivered from many sharpe and bitter afflictions, and have grace to beare the rest with great meekenesse and patience; by it we goe thorow our callings more easily. And finally, wee attaine to that quiet estate and sweet peace, which the carnall wisdome of man [Page 103] shall never finde nor enioy: with­out this, any life is most misera­ble.

HAving after a sort declared what the Christians or be­lievers life is; it followeth to shew some reasons, why the believer should leade his life thus.

First, there is great cause why this should be sought for; because by this God is highly glorified: for if he bee honoured by the con­version of a sinner, then much more by his life afterwards. It was a great part of Salomons honour, that hee gave silver as stones, and goodly Cedars as the wilde Fig-trees: this must needes bee a great honour to God, when hee giveth graces and possessions, which nei­ther silver nor gold can purchase, and an habitation that neither Ce­dar nor Almond-tree can make re­semblance of; this honour the Lord hath in all ages from the out­ward conversation of his servants; [Page 104] and yet their best things are with­in, and cannot be seene of men, 1 Pet. 2.12.

2 Another reason why men should with full resolution, ad­dresse them selves to passe the time of their dwelling here with reve­rence and feare, is, the good that comes unto themselves by it, and the danger which they are in without it, Prov. 2.10. for hee that hath set himselfe to seeke the Lord, and is willingly weaned from unlawfull liberties, and hath made his pastime to be well oc­cupied, hee is alwaies safe; where­as for want of this, many fall where they little feared; for it is not enough that wee purpose no wickednesse nor evill, but we must be strongly armed alwaies with full purpose against it, especially that whereto wee are most prone, and wherein wee have had by wo­full trialls, experience of our weaknesse; for while we doe com­mit none, yet we make a way for it [Page 105] to enter into us afresh, while wee become secure and improvident.

This is manifestly to be seene in the example of Peter, of the Pro­phet of Bethel, of Iuda, who did all purpose well in generall, yet not fearing their frailety, nor arming themselves against the same, they were soone overtaken.

3 This also may move us, that no exercise of Religion nor godly meanes of the best sort can do them any good, who will not resolve themselves to come to this faithfull practice of a godly life? This is ex­emplified sufficiently in the Iewes practice, and proved in the Pro­phets complaints; experience also doth witnesse the same; for wee see many frequent the exercises of Religion, who because they pro­pound not with themselves, to be cast into the mould of holy Do­ctrine, and to be fashioned after it in their lives, doe get rather harme than good: whereas o­thers at the same time, using the [Page 106] same meanes, doe receive much blessing from God thereby, such woe it is that prophanenesse of life bringeth with it.

This is not spoken for the dis­couragement of any, that they should give over the use of any good meanes, but to stirre us up all for to seeke the true fruit of them; for Gods deare children when they grow carelesse, loose the fruit of good exercise, when they waxe weary of reverent attending upon God (as all good things the flesh doth soone turne to wearinesse) and begin after the manner of men (with whom they live) to seeke their un­lawfull liberty some way, not be­ing circumspect enough about the keeping of the best [...]hings in price and estimation; the Lord seeing this, taketh from them the privi­ledges which they enioyed before, hee dimmeth the light of their mindes, that they see not so cleere­ly, shutteth up their hearts that they delight not in the mat­ters [Page 107] which were wont to be of grea­test account and reckoning with them. By all which it may appeare, that much more they that worship him with uncleane hearts, never washed and purged, cannot re­ceive into them the sweet and wholesome liquour of his grace, by what outward exercises soever they present themselves before him: and if this be the state of ma­ny who draw neere unto God out­wardly; how fearefull then is their condition, who neither heare his word, nor are acquainted with his waies at all?

NOw because this streight course is not easily yielded un­to, therefore some things are ob­iected against it, which must bee answered.

This life cannot bee led, Object. or at least not with any ioy?

It may seeme so indeed, Answ. because that after they have begun this course, many have kept at a stay, or [Page 108] else being driven backe, some com­plaine of much tediousnesse, and strong discouragements, fearefull doubtings, and small comfort in it; divers others account it a mo­pish life. But for the Answer of all this, wee are to know, that this Christian life, consisting not in some good actions, but in the kee­ping of our hearts sincere, and up­rightly bent to walke with the Lord in all his Commandements throughout our whole course, ac­cording to our knowledge, is not only possible, but required, as the Prophet sheweth, Ps. 1.2. & 119.9.97, 98. where he teacheth, that he which is happy and godly in­deed, endevoreth to this, that his mind may delight in, and be posses­sed of good matters, or rightly u­sing lawfull, or carefully resisting those which are sinfull, Phil. 3.20. The example also of Enoch, Abra­ham, Iob, Moses, David, with other godly men, who were not without their infirmities no more than we, [Page 109] doe shew the possibility of this life; neither is it a state unpleasant to the spirituall man, whom the holy Ghost directeth, but easie, sweete, and comfortable, though it be a yoake to the corrupt lusts not yet subdued: for as eve­ry one excelleth another in the graces of the spirit, thereafter is his measure greater in the privi­leges of a Christian than others, and with more sound and conti­nuall comfort doth hee passe his daies, and free his life from re­proachfull evills; and the more that any godly man increaseth in goodnesse, and goeth beyond that estate wherein he hath sometimes bin in knowledge & high estimati­on of it, & the right use of the same, the more shal his life be filled with matter of sound & pure rejoycing.

Howsoever there were some in the time of those fore-fathers, Obiect. yet now wee see none live after that same manner.

Although the life of the most be Answ. [Page 110] indeed v [...]ry loathsome, yet their [...]re so many godly lights amongst us,) the Lord multiply the num­ber of them, and the graces which he [...] hath given them, a thousand fold, and bee highly praysed for them) with whom to live, is next to heaven it selfe. They do not on­ly not faint or give over but grow from untowardnesse to Gods ser­vice, to a holy cheerefulnesse and delight in the same, which growth is seene also in the duties to men as well as to God. These howso­ever they be but few, in respect of them who set themselves to up­hold the corrupt estate that the world hath ever lien in; yet some such, God hath set amongst us, to farre more great and singular pur­poses, than many carnall eyes can see or discerne: we must therefore be wise to discerne them, ready to love their persons, and to reverence those precious things that are in them, and by frequenting their companies, learne to imitate their vertues.

You that urge this strict kind of life, doe goe to farre, Obiect. and brag of that which is not in you, not re­membring how many have fallen which were more like to have stood than you; as David, Peter, &c. It is good for all to professe no worse than others doe, and so their fals shall not bee so much wondered at.

By the grace of God, Answ. bragging is farre from us, neither doe we go too far the word being our war­rant; but we are not afraid to utter that which we know, nay we d [...]re doe no otherwise, though it bee a­gainst our selves as much as others, if wee shall set light by it at any time; neither are we any thing the nigher, but much further from fal­ling, by speaking the truth bold­ly. If at any time we fall, wee looke to feele the bitter fruit of the same being assured also that we shall rise againe. In the meane time, God will have this holy life practised of others, whatsoever become of [Page 112] us; his truth remaineth for ever: the true worsh [...]ppers of God must depart from iniquity, 2 Tim. 2.19. As for the fall of David, Peter, &c. They arise from security, and the want of this watchfull course which is urged, and therefore should be motives unto us, the more carefully to looke to our selves, lest we also be overtaken.

Men cannot now live other­wise than they have done, especi­ally after this manner; so that nei­ther husband nor wife, nor one neighbour with another can be merry together.

As for change of estate, there is no cause why wee should feare, or be unwilling to change for the bet­ter: as for delights, there are none more sweet, than those which have ground in Religion: but those that cannot stand with a godly life, let them, in the name of God, be broken off, for they may as well be spared as the paring of our nailes, and therefore not sufficient to justle [Page 113] out a godly life, from the practice of any true Christian and Believer.

THe Christians life being thus described; now because it is upholden by meanes, it is fit to know what these meanes are, and how they may be used aright.

These meanes are such religious exercises, whereby Christians may be made fit to practise a godly life. They are partly ordinary, and partly extraordinary; and both of these either publike, or private. The publike, are such as be used in our open assemblies: ordinarily these are three.

First, the Ministery of the Word.

Secondly, the administration of the Sacraments.

Thirdly, the exercise of prayer, with thankesgiving and singing of Psalmes.

Of private, some are to be used alone by our selves, as watchful­nesse, meditation, and the Armour of a Christian, with experience. [Page 114] Some are to be used with others, as society of conference, and Fa­mily-exercises; some are com­mon to both, as prayer and reading.

THe first and principall is the Word of God, read, Preached, and heard, as the Lord prescribeth. That this is a singular helpe, wee may see, if wee consider the truth, authority, sufficiency, and plaine­nesse (through the Ministery and translations) which is in the Scrip­ture.

To speake therefore nothing of the benefit which it bringeth unto the unregenerate, unto whom it is of might to convert them. The uses are many and daily which the regenerate people of God have by it.

First, by it they are cleared from errour and darkenesse, about Reli­gion and manners, and are made more sound in the knowledge of the truth, and see more particular­ly [Page 115] into the way and whole course of Christianity.

2. They grow settled and esta­blished in their knowledge from day to day.

3. They are by this quickened in their drowsinesse, cheered in their heavinesse, called backe from their wandrings, raised up when they are fallen, and counselled in their doubtfull cases of advice.

4. They are by it settled in a god­ly course, and taught to keep well when they are well, rather than to be fickle & inconstant in good car­riage of themselves, as many are. For by it, as by a Sunne that giveth light in all places, they espy their weakenesse, and how they are hol­den backe when they are fallen, and which is the right way of pro­ceeding: By it, as by a rule, they are taught to frame all their actions.

5. They are brought to bestow some time in pofitable reading.

6. They are framed so, as they [Page 116] become lights and examples to others: so that wee may boldly conclude, that the ordinary prea­ching of the Word, is a singular meanes provided for the perfecting of Gods Elect, and for their grow­ing in a Christian life. And whoso­ever liveth where there is a good order of teaching with diligence, skil, love, and plainenesse; if he find not this fruit by it, it is because he is not attenti [...] and reverent in hearing, hee is not prepared be­fore to heare, or else doth not ap­ply unto himselfe, nor willingly digest that which hee hath heard; but is surfeited of some dangerous qualities in his life, or corruptions in his heart; among which, this is a speciall one among the people, that as they thinke of the person that teacheth, so they doe of his Doctrine, and not otherwise.

AS for the Sacraments, they are helps necessarily adjoyned unto the former; for they doe visi­bly [Page 117] confirme and ratifie that which the Word doth teach, and the co­venant betwixt God and the belie­ver made, is most surely sealed up and effectually on both parties by them.

First, the Lord for his part hath granted to every faithfull person, that he will never call his sinnes to a reckoning, but will be his God, and love him to the end through Christ; for the ratifying whereof, hee hath put to his seale: so that the Sacraments must needs remaine effectuall to the faithfull, both for the strengthening of his faith in the promise, and also for removing of all contrary doubts which through weaknesse might arise. So on the other part, every believer for his owne part hath covenanted, to trust in God alwaies, to indevour to walke before him conscionably, in righteousnesse of heart and in­nocencie of hands.

Now of the truth of his heart, the Sacrament is a signe; which he [Page 118] having received, hath openly pro­fessed thereby, that he hath given and consecrated himselfe unto the Lord, and is now no more his owne to live as his carnall will would desire; so that either the present receiving, or the fresh re­membrance of this, doth spurre him forwards to keepe his covenant, and incourage him against tempta­tions, wearisomnesse, and all hin­derances, especially believing, that strength in measure shall be given him of God to performe that which he hath promised and sealed. By all which we may see, that how­soever the Sacraments be unto the unbelievers, even as a mysterie or hidden thing, yet the believer ha­ving been soundly instructed there­in, beholdeth much, both for the strengthening of his faith, and his incouragement in a godly life.

First, this may be seene particu­larly in the two Sacraments: for the faithfull Christian which hath beene baptised, as he by his ingraf­fing [Page 119] into Christ, is one with him; and therefore while Christ liveth, must live also: so he having there­by prepared union and fellowship with him, doth draw strength and grace from him, even as the branch from the Vine, viz. The power of his death for the mortifying of sin, and the vertue of his resurrection in raising him up to newnesse of life. So that Baptisme throughout his life, must needs be a forcible meanes to helpe him forward in a Christian course, as oft as hee doth duly consider it.

2. Likewise that the Lords Sup­per is an excellent helpe, we may see in three specialties: viz.

1. In the preparation to it.

2. In the present use of it.

3. In the time which followeth after.

1. The first consisteth in the tri­all, that every man ought to take of himselfe, concerning his know­ledge both generall and particular, his faith in Gods promises, his di­ligent [Page 120] indevour for the removing and subduing of all sinne, and for readinesse in any duty, his love to­wards all men: and lastly, con­cerning his hungring after this Sa­crament, and the benefit which God offereth by it.

These properties if hee finde to be in himselfe, hee is a fit and wel­come guest to the Lords Table; but if through sloth, forgetfulnesse, darknesse, corruption and weake­nesse, these graces be weakned, dimmed, and decayed, he may not rashly put forth himselfe in that case, but speedily seeke to recover himselfe againe, by searching the ground and serious renewing of his faith and repentance. Which things being so; it cannot be but that this kind of preparation must be a singular helpe to those that in­joy it.

So likewise at the Supper it selfe, where hee may, and ought to meditate on the dainties of the banquet, and the love of him that [Page 121] ordained it; on the Communion he hath with Christ, and his graces; and on the outward signes what they assure him of; and on the Word preached, which sheweth him all this. When as by the apply­ing of these things he commeth to be comforted and made glad, or rather to be revived and quickned in his soule with the spirituall dainties which by true faith hee feedeth upon; how can hee but praise and blesse the author of this banquet? how can he but be much heartned & set forward in a Chri­stian course? It is also of the same force after the receiving of it, (where right use is made of it ac­cording to Gods appointment) through the remembrance and due consideration of the kindnesse of God therein offered and reaped, easily to carry on the servant of God in a fervent desire of all well doing, be heartened and strengthe­ned thereunto, even as a man well refreshed with meat is made strong [Page 122] to labour: so that hee which is not made more able to conquer his lusts, and weaken the strength of sinne, and is not more heartened to the life of godlinesse by these Sacraments, doth abuse them, and seeth not Gods purpose in ordai­ning them.

THe publike prayers solemnly offered to God in the Con­gregation, and praising of him with Psalmes, is another of these publike helpes: for when besides our owne private supplications and thankesgiving, we have by the Lord himselfe appointed these al­so in publike, and that in so so­lemne a manner, the whole assem­bly consenting with us in the same, and God present among us to assist us, as he will, because the very or­dinance of God doth promise a blessing thereto, as oft as wee are partakers of them, so that if wee come with reverence, feeling our wants, earnestly desiring and tru­sting [Page 123] to obtaine the things we pray for, together with true repentance, wee shall receive fruit of them ac­cordingly, even that good refresh­ing, whereby in private we shall be more cheerefully bent to serve him.

So that neither any prejudicate opinion concerning the Ministers person (though hee be dumbe, or otherwise offensive) nor yet any rash judgement of reading a set forme of prayer, or any thing of the like kinde, ought to hinder us from these publike duties; neither ought the private helpes to be neglected of us upon any pre­tence, without the which the pub­like are but cold.

THe first private help is watch­fulnesse: which is a carefull observing of our hearts, Prov. 4.25. Diligent looking to our waies, Psal. 39.1. that they may be plea­sing and acceptable to God. The necessity of this help may appeare [Page 124] many waies, for without this, so­briety is lost, 1 Pet. 5.7. and the force of our prayers abated, Matth. 26.1. and for want of this (as experience sheweth) many Christians are not acquainted with a well ordered and settled course, but out and in, off and on, never staied; and because of the contrary carelesnesse and security, many, not evill men are plunged into sun­dry noysome temptations, finde many wounds in their soules, and want many comforts in their lives; so that some are as untrusty as Ge­hazi, some as hasty, furious, and unsociable as Nabal was.

The manner of this watchful­nesse is set downe by the Apostle, 2 Tim. 4.5. to be in all things, and at all times, and by all occasi­ons, in all places, with all persons, and that constantly, so long as wee be in danger of temptation, Marke 13.33.

All of us therefore that desire [...]o walke with God in peace, must go [Page 125] about this duty to purpose, and set our minds and delight upon it; our evill lusts, wherewith wee be full fraught, doe carry us head­long into sundry iniquities, in so much that wee can goe about no­thing but we may feele (if we can discerne) that some one or other of them is in our way to hurt us, and at hand to molest and disquiet us: if we be occupied in spirituall duties, wee have shame and hypo­crisie on the one side to hinder us; dulnesse, wearinesse, untoward­nes, &c. on the other side to breake us off. In things lawfull, we are se­cure & carelesse what the maner or end be: in evill, we have eyes open to see the seeming pleasure or pro­fit they promise, and reason to ex­tenuate the danger; but we have no eares to receive the strongest dis­swasions that can be brought. We therefore must be kilfull to know these disordered lusts diligent to espy, prevent, and avoid them; wee must abstaine and weane our [Page 126] selves from that which our hearts would naturally desire most, 1 Pet. 2.10. wee must not dally with the baits of sinnes, wee must not be so bold as to venture upon all com­panies, to fall into any talke, or to take liberty in any desires without respect. And unto this care wee must adde prayer, as that which doth quicken and put life to it, so that it may be continued with much cheerefulnesse and little te­diousnesse.

It is further also to be mar­ked, that because the servants of God have some speciall infirmities wherewith they finde themselves more troubled than with any o­ther, they must be most suspicious of, and vigilant against them: and where they see Satan most likely to winde in himselfe, there they must carry a more narrow and streight eye, avoiding the least occasion that tends that way, and bestowing more time and labour in the roo­ting out of these corruptions, from [Page 127] the which most danger may be fea­red. As in troubles we must watch against impatience; in prosperity, against wantonnesse, because these are likest to ensue; and when wee have broke out of our constant course a little, and that our con­science begins to checke us, then wee must tremble to thinke of it, returne speedily againe, and wee must feare after, lest wee should of­fend.

This may seeme unto many to be too strict, that our hearts may not range where they list, nor our delights be fastened where wee please, but that all powers of our minds and members of our bodies must be holden within compasse. But unto those who are acquainted with it, and see what safe peace, and sweet joy it bringeth to their life, it is no tedious bondage, but a spirituall and heavenly liberty. On the other side, those that will not be perswaded to entertaine it, they must looke to live destitute of a [Page 128] chiefe part of godlinesse; or if it be but now and then in some especiall actions and parts of our life re­garded and looked unto, it will make the godly life in great part to be bereaved of her gaine and beauty.

The second private help is Me­ditation; and that is when we doe of purpose separate our selves from all other things, and consider as we are able, and thinke of some points of instruction necessary to leade us forward to the kingdome of Hea­ven, and the better strengthening us against the Divell, and this pre­sent evill World; and to the well-ordering of our lives. This hea­venly communion with God and our selves, is that which the Fa­thers called their Soliloquies: which must be distinguished from the ordinary thinking of good things, and pondring of words and actions, which yet in the Scripture is called meditation, Josh. 1.8 Psal 119.97. for that ought never [Page 129] to be wanting, being a part of watchfulnesse, and is exercised to­gether with prayer; but this is more solemne, when a man of set purpose doth separate himselfe from other businesse, to solace himselfe in these holy and heaven­ly thoughts.

The matter of this our medita­tion may be on any part of Gods Word, of God himselfe, on his workes of mercy and judgement, of our owne estate, of the vanity and misery of this world, and of the manifold privileges which wee with the rest of Gods children en­joy: but especially of those things which wee have most especiall neede of.

The great and necessary use of this duty, may well appeare even in the heart of good Christians, in which there is much naughtinesse; so many rebellions, and loathsome filthinesse, that it maketh some de­spaire of r [...]forming it, and there­fore they cease to endeav [...]ur it; [Page 130] yet if such noisome poisons be suf­fered to lurk and remaine in them, they will not only as sower weeds choake the plants of grace within us, but also grow up themselves, and bring forth most noisome and dangerous fruit, as by wofull ex­perience men feele and try. Now for the weeding of these out of the ground of our hearts, there is no meanes so availeable, as the consi­dering oft, and deepe meditating: viz. to finde out what swarmes of them doe lodge in our hearts; al­so to bring them into a vile ac­count, to be weary and ashamed of them, and so to entertaine better in their roome: for al­though by the Word wee know our corruption, by conference we revive the remembrance of them, and by reading we doe both; yet all this will be but of small force, except they be joyned & seasoned with meditation. For our hearts are so deceitfull, that if once wee can but commend that which is [Page 131] good, and speake against evill, we are ready to thinke that our estate is right marvellous good; where­as yet, if there be not in the heart a hatred of the one, and love of the other, we doe but deceive our selves. Now, when wee doe of­ten gage these hearts of ours, and sift our thoughts, and deale truly (in accusing or excusing) as wee love our soules; though wee finde sinne to sit neere and fast glued, yet by Gods assistance and blessing we shall breake off and chase away these cursed swarmes of prophane thoughts and desires; we shall be­come better armed against them afterwards, and our heart being thus mollified, and relenting, wee shall furnish them more graciously with holy thoughts, and heaven­ly desires, and draw them into more neere and heavenly commu­nion with our God; taking heede of the sugred baites of earthly de­lights, and transitory pleasures of this world. In summe, the fruit and [Page 132] benefit which by our meditation and private prayer wee reape, is so great (the Spirit of God changing our hearts thereby from their dai­ly course and custome more and more, and bringing the heavenly life into more liking with us, and making it more easie and sweete which with the men of this world is so irkesome and unsavoury) that none can expresse and conceive it, but hee which hath felt the same. Therefore it is that the men of God, who are most commended for their piety, both of old, as Moses, David, Paul, &c. and in our times also, are most taken up of this exercise; and others that are strangers to it, though they be good Christians, want much fruit which by it they may reape.

The lets which are enemies to this duty, they are of two sorts; for either they are such which hin­der men altogether from going a­bout it, or else such as keepe them from taking any good thereby [Page 133] when they enter into it. Of the former sort there are three.

1. The first is when a Christi­an knowing this duty to be requi­red of him, goeth about it but hee is so empty and barren that he hath no matter to bestow the time and his cogitations about. Now for the remedy of this, there shall be rules and examples set downe hereafter: but in generall, it shall be expedient for him to pro­pound unto this his meditation these foure things.

1. First, of his unworthinesse, vilenesse, sinnes and corruptions

2. Secondly, the greatnesse of Gods bounty in his deliverance.

3. Thirdly, how he may be gui­ded throughout that present day, according to the rules of direction, especially in the hardest points.

4. Fourthly, of the severall parts of the Christian armor which God hath appointed for his strengthe­ning.

2. The second impediment of [Page 134] this sort, is an unfit mind unto spirituall and heavenly duties, through some unsetlednesse, sloth­fulnesse, or other corruptions.

Now the best remedy for such a one, is to meditate of his present unfitnesse, loosenesse of heart, and earthly-mindednesse to count it an heavie burden to accuse his heart, and so to bring it to relenting, by considering how farre off it is pre­sently from that mildnesse, humble­nesse, heavenlinesse, and readinsse unto duties which have beene in him at some other times: but let no man give any liberty in any sort to his evill heart, when it is turned away from cheerefulnesse and wil­lingnesse in any part of Gods ser­vice to goe forward therein, for that were to bring him to utter bondage.

3. The third let is, want of op­portunity by reason of necessary businesse taking up the time; or for want of convenient place, as it falleth out to sea-men, and those [Page 135] that have small and poore houses: concerning which, it is not to be denied but that there may some­time fall out such businesse as may excuse us in the omission of this duty; and this must be remembred that the ordinary duties of our cal­lings must not put this dutie out of place, for if they doe, it is through unskilfulnsse, or untowardnesse of them who commit this fault: one of them is appointed of God to goe with the other, and both of them stand together in upholding of their inward peace. If any man be rich, hee hath the lesse cause to be holden from it by worldly care; if they be poore, they have the more need of it to moderate their care, that it exceed not, nor carry them to unbeliefe: but if any in­tend, or pretend extraordinary bu­sinesse, they must take heede that they seeke not cloakes for their sloth: yet if any have necessary lets indeed, hereby they shall appeare to be fruitlesse if at any time God [Page 136] be remembred some other way as shall be most convenient, and this duty supplyed when the hinde­rance is past.

Of the second sort of lets which may be called abuses, there be espe­cially two.

1. The first is to use it sleightly, and so to make a ceremony of it: the remedy whereof is to hold our mindes with taking delight in it; for this, and all other good helpes will be unsavoury unto us, except wee should fasten a love and liking on them.

2. The second is when although we be desirous to use meditation, yet our heads are so full of trifling and wandring fantasies, or worldly matters, that we cannot mind hea­venly things: the cause of this is the letting loose of our hearts all the day disorderly, without wat­ching over them, or keeping them within an holy compasse. For the remedying of it, wee must there­fore carefully set our selves against [Page 137] the corruptions of our hearts, la­bouring to dry up those swimming toies with the flame of heavenly and fervent affections; wee must tie up our loose hearts throughout the day from their deadly custome of ranging after vaine, fond, and de­ceitfull thoughts, dreames and de­lights; this whosoever doth or not at all, or seldome, or coldly, they lose a great p [...]rt of their sweet and blessed living here, not injoying the tenth p [...]rt of those privileges and liberties, which God hath provi­ded for them in their Pilgrim [...]g [...].

The Rules of direction in me­ditating be these.

1. Hee who desireth to have helpe by meditation, must weigh how slippery, fickle, and wande­ring his heart is infinite waies to his exceeding hurt; and that hee must of necessity appoint some set time to check, reclaime, and weane it from the same, Ierem. 17.9. Psal. 55.17.

2. Hee must watch over his [Page 138] heart (having beene so often de­ceived by it through his whole life) and have it in suspition, that so it may be more fit to be drawne to such heavenly exercises, and at­tend unto the same.

3. This being observed, let him draw matter of meditation and prayer from his owne wants and infirmities, from Gods benefits, from the changes and mortality of this life, &c. especially of that which is most availeable for this present.

4. If hee cannot doe that, let him reade some part of the Scrip­ture, or other booke fit to season and well affect his minde, that so his mind may be quickened to the performance of this duty.

Particular meditation concer­ning duties to be practised.

No man shall be fit to governe himselfe aright before men, if hee doe not usually acquaint himselfe with, and frame himselfe after that Christian course, first be­fore [Page 139] God. Yet no man must rest in private exercises of Religion with­out a wel-ordered life before men. Every part of our calling must be so carryed, as wee may have peace thereby; if a man be fallen, hee must not lie still, Ier. 8.6. but re­turne unto God, though with dif­ficulty, Exod. 33.8. the breach must be made up in our conscien­ces; which if wee doe, God is not farre off, 1 Sam. 7.7.10.12.22.

If wee rejoyce onely in prospe­rity, it is a signe that Gods bene­fits, not his favour, makes us mer­ry. It is a good thing to rejoyce in the Sabbaths, and in the communi­on of Saints; yet wee may not rest there, but in this, that God is our portion alwaies, Psalm. 110.57. 2 Cor. 5.16.

In crosses wee must use great so­briety, otherwise wee shall be un­settled by them; to this end wee must prepare and looke for trouble before it come, and in it we must meditate of the best privilege that [Page 140] God hath given unto us, 1 Sam. 30.6. Psal. 77.

Wee seldome keepe unlawfull commodities, or rejoyce too much in lawfull, but the Lord doth crosse us in them. The most vexations in our life become annoyances un­to us through our owne default; in that, wee either prevent them not when wee may, or beare them not as we ought, or make not use of them as wee might doe. When matters of more importancee than our Salvation is come in place, let us be occupied in them with more fervency than in that: but not before. The practice of godli­nesse is a rich and gainfull trade, Prov. 3.14. but if it be not well followed, it will bring no great profit. To haue a willing minde to be well occupied, and matter a­bout which wee may, and time to bestow therein, and freedome from lets therefrom, is an estate much to be made of; and yet for the most part, they which have al­most [Page 141] all outward incouragements, cannot tell what to do with them.

Whatsoever measure of graces wee have gotten, yet it is certaine, that God hath much more for us than we can thinke of, if those be the matters which wee have in greatest price; but being set light by, and the meanes neglected which preserve them, they die. That is a good estate, when wee have not onely joy in heaven­ly things at the first hearing of them, but increasing in joy, as our knowledge and experience increa­seth; and when wee are not onely delighted in these present duties of Gods service, but also as joyfull to thinke of them which are to come, accounting that the more they be, the better they are. The more sure thou art of God his favour by faith, the more humble thou art also, Matth. 15.27.

They are worthy of great pu­nishment who set light by the plenty of that grace, the crummes [Page 142] whereof Gods hungry servants do s [...]t great store by. When wee are affl [...]cted, and the wicked spared, our estate seemeth to them most vile; when we are both in prospe­rity, they seeme more happy; when they and wee be both affli­ct [...]d, then they account our estate happier than their owne, but espe­cially when they are afflicted, and we spared, Evod. 14 25.

Wee may not assigne the Lord, in what place, state, condition, or in what company wee would live, but as strangers wait on him, even as the hand-maid on her Mistresse, for whatsoever hee will allow us: wee are ready most commonly to be called away by death, before we be fit, or have learned how to live. Looke what care, conscience, zeale, love, and reverence, estima­tion of good things, thou haddest when first thou embraced'st the Gospell; the same at least retaine, and be sure thou keepest still after­wards. The more knowledge that [Page 143] thou hast, take heed thou beest not more secure; for thus it is with many at this day, who therefore doe smart for it.

Wee shall not enjoy the grace which wee had at the first, except wee be carefull now to keepe it, as wee were then to come by it.

Keep downe carnall liberty, and the spirituall liberty shall be great, and rest on God, and it shall make thee overcome the hardest things.

Wee must remember to serve and walke with God by daies, not by weekes and moneths onely, Psal. 90.12.

As Husband-men wait for their fruits, so should we for that which wee pray and hope for; and that would make us joyfull when wee obtaine it.

If we can rejoyce at the conver­sion of a sinner, then are we Christ his friends, Luke 15.6.

It is a folly, yea, a madnesse, to be heavie to the death for any earthly thing, when yet a man [Page 144] desireth nothing more than life

All our life ought to be a provi­ding for a good end, and a keeping away of wo which commeth by sinne.

The flesh would faine please it selfe in some unlawfull liberties, when we have pleased God in some duties; but a wise man will keepe well when hee is well. The more grace we perceive in any man, and constancie, the more hee is like to God, the better wee ought to love him, Ioh. 13.23. Psal. 15.4.

Where there is wilfulnesse in sinning, there is great difficulty in relenting, and also no power nor boldnesse in believing. Many be­ginning well in godlinesse have fainted and quailed, or beene just­ly reproached before their end, that others may the more feare their owne weaknesse: where new knowledge is not sought, there is the lesse favour in the use of the old; and when men make not good use of the old, the see­king [Page 145] of the new is but noveltie.

Men having experience of Sa­tans malice and continuall dogging of them to doe evill, it should teach them to trust better in their armour, and lesse to themselves.

Where we suspect that corrup­tions grow, if wee goe not about to pull them out, and plucke them up, they will be too deeply fastned in a short time.

Though man pray and medi­tate, and keepe a better course in his life than some doe, yet if hee doe it but sleightly, that the flesh prevaileth much in hindering the well-performing of it, all will soone come to nought; it may be perceived in the sway it beareth in other parts of the life, and then let it be speedily amended.

It is good so to taste our selves with duties, one or other, at all times, and in all places, that so do­ing, wee may cut off occasions of much sinne.

Let no sinne be sleightly passed [Page 146] over or omitted, for when it com­meth to remembrance in trouble, it will be an heavie burden, and pinch us to the heart.

THe third private helpe is the armour of a Christian: con­cerning which foure points are fit to be knowne.

1. First, what it is, and which be the chiefe parts of it.

It is that spirituall furniture of the gifts and graces of the holy Ghost, by which God doth deli­ver his from all adversary power, and bring them to the obedience of his will, 2 Cor. 10.4. the parts are set downe, Ephes. 6.14.

1 Whereof the first is since [...]ity, which is the generall grace, where­by a Christian is made simple, and without fraud, or hypocrisie bea­ring sway in him, both towards God and his neighbour, Psal. 32 2. Matth. 5.8. Pro. 30.6.

2 The s [...]cond is righteousnesse; which is that gift of the Spirit, [Page 147] whereby our hearts are bent to all manner of goodnesse, and righte­ous dealing, approving of it as most excellent, desiring fervently, and delighting in it, and that because it is good, and d [...]sliking, and hating of all naughtinesse and evill, Pro. 28.1. Psal. 1.7.

3 The third is the shooes of peace, which is, that having re­ceived the Gospell, and found the sweetnesse of it, wee are now thereby as they who are ready to take a journey shod and prepared, ready to deny our selves, and to take up our crosse and follow Christ, through this our pilgri­mage, Rom. 5.1. Luk. 22.33.57. Phil. 4 7. Ioh. 16.33.

4 The fourth is the shield of faith: which is to build our per­wasion on God his faithfull pro­mises, that Christ Iesus is ours: and that God hath given him to us, to obtaine forgivenesse of our sins, and salvation by him, yea, and all other good things also meete [Page 148] for this present life, Colos. 1.33.

5 The fifth his hope, which is a joyfull longing, and stedfast de­sire and looking for the perfor­ming and accomplishing of all those mercies, temporall and eter­nall, which God hath promised, and wee by faith are assured of, Luk. 2.30. Pet. 1.13.

6 The sixth is the sword of the Spirit, which is to be well instru­cted in the sound and living know­ledge of the Scriptures, and to di­gest the same, and also season our understanding within us: in such wise that wee may know the will of God, and have the same in re­membrance in the things which most concerne us, (as we can:) [...]hat thereby wee may at all times, and in all cases, be readily led by it, Psal. 119.105. Where it is to be remembred, that hee which hath most knowledge, if hee be not gui­ded by that he understandeth, hee knoweth nothing as hee ought, 1 Cor. 3.18. Prov. 3.6. Ioh. 13.17.

THe second generall point is the necessitie of this armour, viz. that wee should cloath and furnish our soules, with every part of it: which is so great, that the right Christian life cannot stand without it: for to venture upon the manifold tribulations of this life without the shooes of prepa­ration, is as much as to goe bare­foot among thornes, or to runne naked upon the pikes.

To be destitute of this shield of faith, is the undoubted way either to despaire utterly, or else in deadly presumption and securi­ty, to drowne our selves in per­dition.

To leave off the brest-plate of righteousnesse, is to expose him­selfe into the danger of every temptation; for hee that doth not from time to time afresh indent with his heart against all unrighte­ousnesse, he may look to be carried into those unlawfull actions which [Page 150] shall bring disgace to himselfe, and his holy profession also, 1 Cor. 6.4.5.

Hee that hath not the sword of Gods Spirit, so that hee be able to say in temptations, it is written to the contrary, shall never be able to cut in sunder those bonds of sinne, wherewith hee shall be compassed.

He that hath not all these gir­ded to him, with sincerity and truth, shall but deceive himselfe and others also.

Hee that hath not true hope of salvation, to keepe life in his soule, how can hee be void of fainting, irkesomnesse, heavinesse, distracti­on, dumpishnesse, and sundry such discouragements? Or how can he have any cheereful [...]esse in his life, or contentednesse, that hath not this hope of passing his afflicting daies, under the wings of God his protection?

So that wee may well affirme, without this compleate armour of [Page 151] God, that the Christian life cannot be continued.

THe third point is, how this Armour should be put on. For the answer whereof wee are to know, that it is not wholly wan­ting in any true Christian: for eve­ry true believer at his first conver­sion, is made partaker (though in weake measure) of all things ap­pertaining to life and godlinesse, 1 Pet. 1.4.

What then meaneth the Apostle when he biddeth us put on this ar­mour? His meaning is, that wee should not have it as men in the time of peace have their bodily armour hanging by them, unfit f [...]r use; but as souldiers have theirs in battell, we must be sure, that in all places, and upon all occasions, we have it with us so farre as wee are able, we must lie downe, and rise up with it; because our battell lasteth all our life long, and our enemies be deadly, and all our [Page 152] strength is by our armour.

Now to put on, and also to keepe on, and to have the feeling of every part of this armour, (faith against distrust, hope against fain­ting, uprightnesse against hypo­crisie; knowledge against the de­ceitfulnesse of sin; righteousnesse, against all kinde of iniquity, and the preparation of the Gospell of peace, against crosses) to have, I say, this armour in a readinesse, we must use continuall watching, hearty prayer, and frequent medi­tation about them, Matth. 26.4.

Here is to be observed, that the sword of the Spirit hath two bran­ches, viz. that knowledge which wee get out of the letter of the Scripture onely, and so have it but by rule: and the knowledge which wee learne by proofe and triall for the bettering of us: for as in all trades and sciences there is great difference betwixt the experimen­tall knowledge of them, and bare or naked skill of them; so is [Page 153] there great distance betwixt one that hath onely attained so much knowledge as will enable him to give account of his faith, and him who hath had the proofe of this knowledge, how it hath beene ef­fectuall in him. Hee considereth, observeth, and applieth the things which he heareth, seeth, and doth, to his owne use: and by things past thus duly regarded, hee lear­neth and getteth wisdome to ad­vise and guide him for the present, and for the time to come.

This is experience, which ma­keth us wise in all things that are profitable to godlinesse and eter­nall life.

The observation of the reward of evill will make us avoyd it; and experience of the fruit of a godly life, is the best meane to continue it: our owne triall how affl [...]ctions may be easeliest borne, and come to best end, is our best rule for ever after. The example wee have in David, Psalm. 120.1. 1 Sam. 17. [Page 154] 34. Psalm. 77.10. Psalm. 37.37.

In summe, as in all Trades the beginning is hardest, and experi­ence bringeth facility; so it is in the practice of Christianity. Woe­full therefore it is, that in this, of all other, men will not labour for experience.

4. The fourth generall fruit is, the benefit of this armour, which is not small, for hee that putteth it on, and goeth cloathed with it thorow the day, though the Di­vell, and his instruments, doe as­sault by craft and deceit, or by force and might, hee shall mighti­ly prevaile against them, and pre­serve himselfe; he shall be able to live with comfort in all estates that God shall set him in, and in all places which hee shall bring him to; and change by no occasions, but hold out untill an end be made of all difficulties and uncertainties.

Object. We may serve God well enough without putting on this armour af­ter so strict a manner.

It is true indeed, Answ. that a Christian serving God may be ignorant of this armour; but hee cannot then say, he serveth God well enough; because that kind of life must needs be wandring, unsettled, and not to be rested in.

At least it is not expedient to impose so heavie a burthen upon weake Christians. Obiect.

The childe of God is no sooner borne, Answ. but he desireth to continue in that estate of life and salvation, to please God in all things, and to maintaine peace and joy within himselfe; all which is effected by the use of this armour.

NOw to come to those helpes, either by our selves alone, or others also (for the other kinde shall have another place) these are prayer and reading. First of Praier.

Prayer is a cal [...]ing upon God accordling to his will; it hath two parts, Thankesgiving and Request, whereunto is added the Confession [Page 156] of sinnes. Thankesgiving is that part of Prayer, in which we being comforted by some benefit, which in favour God bestoweth upon us, are drawne to love and praise him, and shew forth the fruits thereof.

In this direction, there are to be observed three things, and three motives unto them.

1. The first motive is know­ledge and due consideration of some particular benefit received or promised us, 1 Sam. 25.32. Gen. 24.27. Luk. 17.15. With­out these three can be no true and heartie thankesgiving, howsoever in words there be a protestation for fashion sake.

2. The second is joy and glad­nesse of heart, for the benefit which wee thinke of, or call to minde, Psalm. 126.1.2. Except wee finde this sweetnesse in the mercies, no duty of thankes c [...]n in good sort be performed by them.

3. The third, is a perswasion, that the benefit for which we give [Page 157] thankes, commeth to us from God his fatherly love.

This is a farre greater cause of gladnesse than the benefit it selfe, Psal. 116.5.

1. The first duty is a continu­ [...]nce of our love to God, Ps. 126.1.

2. The second is a desire to set [...]orth his glory, and in words to [...]rofesse and confesse his good­ [...]sse; for if wee love the Lord, we [...]annot but be carried with this [...]ervent desire, to advance and mag­ [...]ifie him, Psal. 116.12. and 111.

3. The third is a further pro­ [...]eeding in obedience and walking worthy his kindnesse: this one if it be wanting from the rest, maketh them all lame, and maimed, and as odious to God as the mortlings which were offered to him in sa­crifices, Deut. 6.10.11. Psal. 50.16.

If in this manner wee should frame our selves to thankefulnesse, it must needes be a mighty and for­cible meanes to mollifie the hard heart, and to hold under the strudy [Page 158] corruptions of it, so that they may be subj [...]ct to God; yea, even when strong provocations doe draw to the contrary.

Thus much of Thankesgiving: Now for Confession. Conf [...]ssion is an acknowledg [...]ment of our selves to be guilty, and worthily to have deserved Gods wrath for our grie­vous offences; together with a free and humble bewailing of them be­fore the Lord: such as are un­knowne to us in a generall manner, but those which we do know (ac­cording to the nature of them) par­ticularly.

To the right practice of this, there are foure things required.

1 The first, that wee feele our sinnes odious and burthensome to us.

2 Secondly, that we accuse our selves of them to God.

3 Thirdly, that we stand at his mercy, having deserved condem­nation.

4 Fourthly, that wee abase our [Page 159] selves thereby, and so are weak­ned, and our pride abated.

All these are in the confession of David. Psal. 51. of Daniel 9. of the Prodigall son, Luk. 15.17.

Now this confession being from time to time often made unto God, will not suffer us to goe farre, and lie long in any sinne, but hunt it out before it be warme and nestled in us; and therefore it must needes be of great force to strengthen us in a godly life.

The last part of Prayer, is Re­quest; it is that part of Prayer, wherein wee earnestly poure out our sutes unto God, in contri­tion of heart, according to his will, with comfortable hope, that through Christ we shall be heard, and therefore forsaking the sinne which might hinder our sute.

In this duty also there are foure things to be observed.

1 First, that wee shew this con­trition of heart, by being pressed with feeling our wants, unwor­thinesse, [Page 160] miserable estate, and ma­nifold miseries, earnestly desiring to be pardoned and eased, 1 Sam. 1.15. Luk. 18.13.

I [...] this be so (as will soone fol­low upon right confession) wee shall n [...]ither pray in lip-labour, which God abhorreth; nor thinke our selves too good to wait Gods leasure, if at fi [...]st hee grant not our requests, but continue them as he commandeth.

2 That wee aske onely those things as wee have a word for, and in such sort as hee hath promised them, 1 Ioh. 5.14.

3 That wee quicken our selves to come in faith and confidence, and oft-times to come chearefully to this duty, Jam. 6.1. Ioh. 16.24.

Now to the end we may come with chearefull delight unto this duty, let us consider the fruites, which are especially three.

1 First, that by prayer wee are made in a sort acquainted, and fa­miliar with God, and know his [Page 161] mind and will, and how he is affe­cted to us, being admitted to speak unto him, Iam. 4.8. Ioh. 16.26. Rev. 3.10.

2 Secondly, that it giveth life to God his graces in us, which be­fore lay halfe dead; as wee may see in the example of Ester.

3 Thirdly, it reacheth out to us in our greatest neede, the good things and gifts of God which our selves desire, Matth. 7.7.

4 The fourth and last property of prayer, is, that wee bring not with us the sins which will turne away the eares of God from hea­ring us; such are any sinnes not re­pented of, but lyen in, secretly at the least, and not renounced, Prov. 28.19. Psal. 7.4.

These are the parts of prayer, which if they be reverently and humbly adjoined together (as they ought) accompanied with the fore-mentioned properties; if we be fallen, they will raise us up; if wee be heavie, they will comfort [Page 162] us; if we be dull, they will quicken us; they are a present remedy to the oppressed heart, a preserver o [...] the godly life, a giver of strength to the weake, an especiall meane [...] to make a man live in every estate wherein God hath set him: there­fore prayer must needs be a strong and mighty help to the godly life▪ for if we pray well, and keepe ou [...] selves in case fit to performe thi [...] duty, we shall not need to feare i [...] our life any great annoyance.

THe next helpe is reading; th [...] generall rules for it, are these

1 First, that the bookes of Go [...] be, not laid aside and neglecte [...] but read on [...]s oft of every one [...] may be: otherwise much unsavorinesse, unquietnesse, unfruitfulnesse, and uncheerefulnesse, wi [...] follow even in the best.

2 That all filthy, lewd, and wan­ton bookes, yea, needlesse and un­profitable be avoided.

3 That in the Scriptures ther [...] [Page 163] be a constant going on in order, and not here and there a Chapter: and of other Authours, rather let one or two be read well and of­ten, than many sleightly.

Now as concerning the manner of reading.

1 It must be with hearty good will to learne and profit by it, de­siring God to prepare us with re­verence, &c.

2 We must settle our selves for the time to be attentive, and so to abandon the wandring of the heart as much as may be.

3 Wee must be carefull to ap­ply that which wee reade wisely to our selves; as perswading our selves that all duties are comman­ded us, all sins forbidden us, and all promises to be believed of us: likewise wee must looke that all exhortations, and admonitions quicken us; all reprehensions check us; and all threats cause us to feare. If reading be thus used, it will ma­ny waies appease the conscience; [Page 164] inlighten the judgement, inlarge the heart, relieve the memory, move the affections, and in a word, draw the whole man unto God; and therefore must needs with the rest be a singular helpe and furthe­rance to a godly and Christian life.

HItherto of ordinary helpes, extraordinary are especally two.

1 First, Solemne thanksgiving.

2 And secondly, fasting with prayer more than usuall adjoyned.

The first is, when in some rare and unlooked for deliverance out of desperate danger, wee doe in most fervent manner yeeld praise to God for the same, and rejoyce heartily in the remembrance and confideration of it, tying our selves in a renewing of our holy covenant more firmely to the Lord: and testifying both these by signes and unfained good will to our brethren. All which are to be seene most clearely and lively in [Page 165] that most famous example of Ester and Mordecay, Ester. 9. It is to be used according to the occasion: when the occasion of it belongs to a whole Church, and is publikely performed: it ought to be accom­panied with the preaching of the Word, for the quickening of the assembly. If the occasion be pri­vate, it is to be used privately, with Psalmes, praising of his Name, and speaking of his workes, and rea­ding Scriptures tending to that end.

The second extraordinary help is fasting: and this is a most earnest profession of deepe humiliation in abstinence, with confession of sins and suppl [...]cations (for the greatest part of the day at the least) to God, to turne away some sore calamity from us, or for the obtaining of some speciall blessing.

It must be used according to oc­casions, as the other; but neither must be taken in hand, without true repentance.

Now if we weigh the force and use of these exercises, how the one raiseth up a joyfull recording of God his wonderfull kindnesse; the other bringeth us low for our owne vilenesse, more especially re­membred. Both of them doe ex­ceedingly draw our hearts to more love and obedience to God; wee must needs confesse them to be ef­fectuall meanes for the setting us forward in a godly life.

NOw that a believer is defined, the godly life described, and the helpes thereunto adjoyned: It remaineth in the next place, to di­rect the weake Christian in the right use and applying of the meanes. For those duties of godli­nesse are not left to men sometimes to be practised, and at other times to be neglected, nor generally on­ly, but particularly in all their actions; and every day, and tho­rowout the day, to be looked un­to and regarded. The meaning is [Page 167] not, that the selfe-same particular actions and duties should be every day, but yet that all evill be avoy­ded every day, and such good done, as in our calling and life shall be occasioned.

1 First therefore to declare that the believer must have direction for his life every day out of Gods Word, it is manifestly proved out of these places of Scripture, 1 Pet. 1.17.4.2. Heb. 3.14. Luk. 1.75.

2 The Scripture doth commend unto us a certaine course to walke in with God, and a particular di­rection of our lives as may be seen, Psal. 119.9. Pro. 10.9. Gal. 6.16.

And doe further require the same to be daily kept and follow­ed of us, Prov. 21.14. 1 Tim. 5.10. Psal. 119.97. Psal. 71.15. Act. 24.16. &c. 24.7. Psal. 145.2. There­fore Christians must be guided by some daily directions in the lea­ding of their lives.

3 Furthermore, so many parts of a daily direction as will suffici­ently [Page 168] direct a man, be enjoyned in the Word of God to be daily used, as in the parts of it, and the helpes unto it. In prosperity, Iam. 5.13. 1 Thes. 5.19. Iam. 2.23. In afflicti­ons, Iam. 1.5. 2 Chr. 20.34. Lam. 3.27. Psal. 32.6. 2 Sam. 15.26. Luke 9.23. Deut. 33.12. Matth. 26.41. Among the helpes for Prayer, Psal. 55.16. & 119.164, Pro. 6.22. For watchfulnesse, Psal. 119.97. For reading, Iosh. 1.8. and as for publike hearing, Prov. 8.33. Acts 2.46.

4 B [...]sides, if wee consider the danger that followeth the neglect­ing of this direction, by taking un­lawfull liberty, that will be a rea­son to stirre us up unto the imbra­cing of this truth; for, first we are caught presently with the deceit­fulnesse of sin, some way or other, Mat. 26.41. Heb. 3.13. 2 Tim. 4.5. Prov. 28.13.

2 Secondly, GOD himselfe, though he keepe his children from many evills while they desire it, [Page 169] yet if they be secure, hee leaveth them to themselves, and doth pu­nish their sinne as hee doth other mens, 2 Sam. 7.14. 2 Chro. 16.9. Prov. 10 9. Psal, 89.3. and we all know that Satan watcheth all op­portunities to hurt us, Matth. 13.25. Matth. 12.44.

To these reasons may be added.

5 That this daily direction is the best meanes to keepe us well, while wee be well, and to raise us up being fallen.

6 That the very ten Comman­dements, it joyning duties towards himselfe generally on sixe daies in three commandements, and espe­cially on the seventh in the fourth, but towards men on all daies, doe lead us to this daily direction.

7 That God hath forbidden such differences to be made of daies, as that in one wee should be carefull, in others carelesse, Gal. 4 10. Col. 2.16.

[Page 170]8 And lastly, that our whole and daily conversation must be in heaven, Phil. 2.1.27. and 3.20.

Therefore as a man that hath a long journey to travell, will not count this sufficient direction to goe on Estward, or Westward, or such generall rules, but will take a particular note of Townes and passages: so ought wee to learne wisdome, that having a great pil­grimage to passe, wee content not our selves with generalls, but fol­low those certaine particulars, which may helpe us forward in the kingdome of heaven.

NOw it followes to shew what this daily direction is. It is a gathering together of certaine rules out of Gods Word, by which we may be inabled every day to live according to the Will of God with sound peace.

And therefore the following of such direction, is a faithfull and constant endevour to please God [Page 171] in all things, every day as long as wee live here, to the peace of our owne conscience, and to the glori­fying of God. In the description is to be observed:

1. That it is called an endevour only, because perfection is neither required of God, nor to be looked for of the best Christians. Thus such places, as Psal. 119.1. Luk. 11.28. which seeme to require per­fection, are to be expounded by those that speake of endevour, as, Chro. 28.7. Hos. 6.3. Act. 24.16. But this endevour is an inseparable fruit of the feare of God, and must be in our hearts continually.

2. That this endevour must be hearty, not constrained, or hollow, but constant, that we faint not, but hold out therein.

3. Whereto it tendeth, viz. to please God in all things, Luk. 16.13. Col. 1.10. Heb. 13 18.

4. Lastly, [...]hat this must be daily, and continue to the end, Act. 24.16. Pro. 4.26. Act. 26.7. 2 Cor. 1.13.

• FIrst, every day wee should be humbled for our sinnes, as through due examination of our lives by the Law of God wee shall see them, Psalm. 5.3. Ephes. 4 26. Iob 1.5.
• 2 Every day wee ought to be raised up in assured hope of for­giveness [...] of them by the promises of God in Christ; this is never se­para [...]ed from the former, Act. 2.38. Hos. 14.2.3. that word in the pe­tition this day doth teach us so much.
• 3. Every day we ought to pre­pare our hearts to seeke the Lord still, and keepe them fit and wil­ling thereto, Heb. 3.12. Deut. 5.29. Mat. 22.37. Pro 4.18.
• 4 Every day wee must strongly and resolutely arme our se [...]ves a­gainst all evill and sinne, fearing most of all to offend God. [Page 173]
• 5 Every day wee must nourish our feare and love of God, and joy in him more than in any thing, and endevour to please him in all du­ties as occasion shall be offered, 2 Thes. 3 5.
• 6 Every day our thankes bee continued for benefits received, and still certainly hoped for, Lam. 3.23. Psalm. 118.7. and 103.3 1 Thes. 5.18.
• 7 Eevery day wee ought to watch and pray for steadfastnesse, and constancy in all these, Ephes. 1.5.17.
• 8 Every day hold and keepe our peace with God, and so lie downe with it, 2 Cor. 1.12. Phil. 4 4. 1 Thes. 5.16.

These are all necessary, as with­out which we can never be safe, we can never taste of true joy. But here two extremities are to be a­voided in conceiving of them. One, that wee thinke it not sufficient to regard these duties, some one time in the day; for wee must have this [Page 174] present with us, and our hearts sea­soned with them thorowout the day. The other is, that wee doe not take occasion from hence to shake off our callings, or neglect any part of them; for in our ordi­nary and meanest workes, we may and must serve God, by doing them in faith, not for carnall respects on­ly: and avoiding the common sins that prophane ones joyne with them.

COncerning outward actions, no certaine rules can be given in particular, because they are va­riable and infinite; yet some out­ward duties there are, although not necessary to be done daily, yet commonly to be observed, very profitable and helpfull to live well and happily, by settling us in the practice of a daily direction; such are these that follow.

1 That wee walke with God, that is, that as soone as wee have broken off our sleepe, wee set God before our eyes, and our hearts up­on [Page 175] him, resolving to walke with him that day, Prov. 6 22.

This accustoming our selves to good thoughts, at our first awa­king, by setting our hearts upon some holy and heavenly things, would be a good entrance to the well spending of the day, and a preventing of sundry evills.

2 That in solemne manner (if it may be) before wee enter upon other affaires, wee offer up our morning prayer to God, confes­sing our especiall sinnes, remem­bring his particular favours; re­questing both pardon for things passed, and assisting us with bles­sings for time to come, especially for that day, Dan. 6.10. For the helping forward of this duty, it is fit that some holy meditation be joyned with it: this being joyned with a hearty renew [...]ng of our co­venant wil so season us in the mor­ning, that wee shall retaine the sa­vor, and hold the strength of such a gracious beginning, all the day af­ter.

[Page 176]3 That then (if it shall be most expedient) we with our minds still kept well ordered, betake our selves to our calling and vocation; wherein wee must not so much minde our profit, that wee coole any grace thereby, or quench holy affections in us. That wee must have a calling, see Gen. 3.19. Eph. 4.18. 2 Thes. 3.6. That wee must labour diligently therein, see 1 Cor. 7 20. 1 Thes 3.6.10. Pro. 13.4.11. & 18.9. & 24.30.

But that the walking in our cal­ling diligently may ple [...]se God, we must so use earthly dealings, that wee neglect not spirituall duties; wee must avoid worldly minded­nesse on the one part, as idlenes on the other: both of which we shall be encouraged unto, if wee con­sider that it is the Lord who setteth us in our callings, and hath pro­mised to be with us, and to give us good successe in them, and to help us to beare all tediousnesse therein, and further, that hee willeth us to [Page 177] doe all such duties for his sake, in such manner, as if wee did them to him; and from him to looke for a reward, Iosh. 1.8.

4 That in all companies we be­have our selves as wee are taught of God, and as it becommeth us, especially so as wee leave no ill sa­vour behinde us. Wee must not therefore rush unadvisedly into it, as most men do, but determine be­fore to doe good unto others, as we be able, or to take good of others as occasion is offered, Col. 4.6. Iosh. 1 8. 1 Tim. 4.12. we must take heede of danges to come by the fruitlesse and hurtfull talking and behaviour, which in most companies wee shall meete with­all.

Occasions of good speeches must not only be taken, but sought and waited for, Act. 26.28.

If the company be so desperate, that there is no place for God, yet wee must keepe our selves from their unfruitfull workes of darke­nesse, [Page 178] by giving of apparent tokens of our dislike, leaving them also as soone as wee can, and shunning them afterwards as much as wee may conveniently.

Amongst others, wee must be ready seasonably to give, or Chri­stianly to receive reproofe, exhor­tation, comfort, &c.

1 In particular for our recrea­tions, wee must first looke to the time, when it is needfull.

2 The kinde, that it be honest, and of good report.

3 That wee forget not God, in the use thereof.

4 The manner, that it be with moderation of affection every way

5 Our associates, that they be such as wee may have comfort of.

6 Our end, that wee may be fitter to the duties of our calling.

In bargaining and other cove­nants, they ought to be without hollownesse, deceit, undermining, and such other unconscionable dea­ling; that so wee may be simple, [Page 179] and our meaning good, our words plaine, our agreements reasonable, our promises kept, our covenants performed, advantages not rigo­rously taken, &c.

Finally, we must observe and re­verence the graces of God in o­thers where wee see them, and by that meanes labour to chase away from us frivolous and hurtfull fan­tasies, faintnesse, discouragements, and wearinesse of well-doing: That we may hold the profession of our faith with joy unto the end.

That when wee be alone, wee have the like care of our selves, that our behaviour be unblame­able, and that our thoughts be ei­ther about things lawfull with mo­deration to dispose them, or spiri­tuall with delight to enjoy them, or else evill, with hatred and detesta­tion to overcome thm.

1 As first in things indifferent, we must take heed that we doe not busie our selves in other mens mat­ters needlesly, 1 Tim. 3.15. 1 Cor. 10.24.

[Page 180]2 Secondly, that in our owne we be not drowned, that our love and delight be drawne away from better things, 1 Tim. 6.9.

1 In things holy, wee must be­ware, first, lest by the common using of good duties, wee come to have them in lesse reverence, Matth. 6.6. & 15.8. Matth. 24.12.

2 S [...]condly, that we thinke not overwell of our selves, for that we doe somewhat more in the service of God than others, Phil. 3.14.

3 In things unlawfull, we must carefully beware, that while wee thinke of our sinnes, or other mens, with intent to grow in hatred of them, we be not even by that occa­sion tickled with some desire, or drawne into some s [...]cret liking of them, as many are.

4 We must never in solitarinesse be unoccupied, because of that danger which ensueth, as examples doe teach, 2 Sam. 11.2. Gen. 3. Matth. 4. and our owne experi­ence confirmeth; who are no sooner [Page 181] alone and idle, but swarmes of vaine, foolish, noysome and peril­lous thoughts and desir [...]s are soliciting and offering themselves un­to us.

5 That we use our prosperity, and all the liberties which are law­full, of this life, soberly, and so as wee labour to be better by them. How hard this is, it appeareth by experience, wherein it is so found, thas the more a man hath of these earthly commodities, the lesse he is inriched with spirituall graces; and as they are increased and mul­tiplyed, so this decayeth and is di­minished. Few by earthly things are drawne on and encouraged to the love of the heavenly; which yet is the end that the Lord hath in giving them; few doe as they did, which are mentioned, Act. 9.31. Most make riches their strong towers, Pro. 18.11. whereby they are imboldened to do many things wilfully, which otherwise they durst not.

Now that wee may eff [...]ct this, notwithstanding all difficulties, we must consider that inordinate love which is in us, to the liberties and blessings of this life; and this wee must by all meanes possible wea­ken and abate; to which end, First we must often and earnestly weigh how momentraty and fleeting all things under the Sunne are, and how uncertaine hold wee have of them, Eccles. 1.2. 1 Cor. 7.29. Luke 12.15. Prov. 23.4.

2 Secondly, wee must consider seriously of the danger that com­meth to us by them: in which re­gard they are termed in Scripture snares, thornes, choakes, because they intangle us, pricke, holding and smothering the maine graces of God in us, that they bud not out and fructifie, Matth. 13.21. 1 Tim. 6.10.

3 Wee must often record, that these earthly things are not our owne, but borrowed, and so as they may every day be requi­red [Page 183] againe of us, Luke 16.12.

4 Wee must remember what hurt they have done, as by causing distractions, unsettlings, &c.

5 We must often meditate up­on examples of such as have en­joyed the like, or greater commo­dities, and what have beene their end.

6. It will be good to visite as others, so those also in their sicke­nesse, which have had these out­ward things, that so we may both see how little they can helpe at such times, and also be put in mind of our latter ends, which cannot but something weane us from this world.

7 That we be ready to receive our afflictions meekely and pati­ently, Lam. 3.33. 1 Cor. 11.31. Jam. 1.2. 1 Pet. 1.6. Rom. 5.5. Af­flictions we must expect, 1 Pet. 4.12. Rom. 8.29. 2 Tim. 3.12.

Howsoever therefore wee be of our selves ready to shrinke backe at the hearing of them, Iob. 11.8. [Page 184] Heb. 12.11. yet wee must prepare our selves to beare them meekely, and cheerefully, and that in our youth, Lam. 2.27. knowing that Satan will be ready to seeke our mischiefe even by crosses, Iob 1.6.

For preventing whereof, wee must every day arme our selves a­gainst the feare of such troubles as may come, and against impatiency, by such as already are come upon us, Luke 9.23. Jam. 5.10.11. and that not only in great troubles, but even in those which are com­mon.

This, if wee doe with observa­tion, wee shall get experience, and by experience hope, that will not cause shame, Rom. 5.5. Psal. 102.1. Otherwise, if wee neglect this, every affl [...]ction will unsettle and bring us out of frame, in which estate we shall be both utterly un­fit for any service of God, and al­so unmeet for any Christian soci­ety with men; and so both adde new troubles unto the former, [Page 185] and make them which God sendeth upon us farre more grievous than otherwise they should have beene.

8 That we constantly keepe the exercise of prayer & thanksgiving in our families, and such other helpes (as Reading, Catechising, Conference at times convenient) to maintaine the knowledge and true worship of God, and of true happinesse amongst us; to have prayer twice in the day is little enough, Psal. 55. Dan. 6.10.

1 First, our necessities doe re­quire this daily serving of God, though we be of the best sort.

2 Secondly, thy family being a little Church, there should be a trimming up and a fitting for the publike worship, especially seeing that experience teacheth that all is little enough.

3 Thirdly, by this meanes wee have communion with the Lord, and therefore we should often and cheerefully performe this duty.

4 Fourthly, wee should cause [Page 186] our conversation to savour of the Lord and his graces, whereas otherwise earthly dealing; will cause earthly minds.

5 Lastly, wee have many ex­amples, Gen. 18.16. Iosh. 24.15. Act. 10.2.

9 The ninth and last duty, is, that we doe at, or before our lying downe, looke backe and view the day passed: that where wee have had blessings, we may be thankfull, and proceed in the like course af­ter: where wee have faulted and failed, we may reconcile our selve [...] to God, and so lie downe in peace, Ephes. 4.26.27.

The use of all these duties is, that every day we weane and withdraw our hearts from any noisome bai [...]s or provocations, as suff [...]r us not to arise in the morning, to walke through the day, and to lie downe at night in peace and safety under Gods protection, of which wee must be carefull alwaies, but espe­cially when unusuall occasion [...] [Page 187] fall out which may unsettle us.

THe Rules formerly described, if they be well followed, will be sufficient to bring a Christian (though not to perfection in this life) yet to such an estate as he shall finde rest to his soule daily, which others shall want. Yet because many dangers will be in the way that may hinder the weake, there­fore it will be profitable to know the letts and hindrances which may hold us backe from peace with God; that so we may learne how to prevent them before they come and hurt us; or else how to rise when by them wee are fallen; or how to turne into the way when by occasion we are gone ou [...].

Now the maine and chiefe letts [...]re the Divell, with all his force, subtilty, and malice, and our evill hearts, so farre as they are unre­formed; and by meanes of both, all things in the world, though not in their owne nature, but by them [Page 188] made occasions to us of falling, and offending God.

FIrst, for the properties of Satan, and his attempts against us in generall, he is a mighty enemy, and cruell; for which cause he is called a great red Dragon, and the accu­ser of the brethren, and also subtile, and vigilant, and malicious: as he is strong, so hee besetteth all people (though he be little observed) and most of all Christians, whom he is openly and resolvedly set against. He doth not onely kindle the con­cupiscence that is within us, and our owne lusts, setting them o [...] fire to doe the evill which wee are inclined unto; but also baiteth the outward things with poison, which wee deale about, that he may dazell our eyes, and cast us from our hold; that is, that wee may not keepe still in the Christian course. Our hearts cannot so soone be ranging (though it be never so little) but he is ready to meet with [Page 189] them, and set them forward in some evill, fastening our affections upon it before we be aware: wee cannot be about any outward thing, but hee is ready to serve us with it, knowing how to use all outward objects to our hearts. Yet for all this wee ought not to be dismaied; for howsoever these things vex us, yet by Gods grace they shall turne to our good, to make us set more store by Gods protection, and more carefully to keepe under his wings. Hee hath not left us unarmed, for his owne strength is for our defence and preservation, Colos. 1.11. So that howsoever wee may not pre­sump [...]uously abuse, yet wee may with boldnesse sue unto him for helpe; neither ought wee to feare that for our infirmities we shall be shaken off, when as God hath made knowne his Will to the contrary, Luke 15.6. Rather they must re­member that they are the children of God, and therefore shall not be [Page 190] unnaturally forsaken, or left to themselves in their neede, and ne­cessity, but may perswade them­selves, that waiting on God, these combates shall rather turne to their further exercise, than to their deadly overthrow. Thus depe [...] ­ding on God in all evills, they must by experience get wisdome.

In particular, the assaults of Sa­tan are either against our faith, or else against godlinesse in our life; first of the former.

HOw many having discou­ragements, he presseth down the weake faith of new-borne Christians, appeareth by that which our Saviour saith to Peter, Luke 22.31.

Sometimes hee terrifieth them with their owne wants, ignoran­ces, infirmities, and unworthinesses: some with shame of fearefull falls, which it seemeth to them they are unlike to avoid: to which end he bringeth to their remembrance [Page 191] such good servants of God as have fallen in like manner before them, and feareth them, that for all their care they shall never hold out in their faith and holy course of life unto the end; but either by afflicti­ons, or other provocations, they shall be turned backe. By all these meanes hee laboureth instantly to deprive them of all hope and con­fidence, that they may conclude re­solvedly, that they have no faith.

For the resisting of these assaults, they must grow better acquainted with the nature and property of God his promises, viz. how true, unchangeable, and perpetuall they be, even as God himselfe is; they must prize them above all other things, and send up earnest prayers to God daily, a [...]d oft, for this faith to be rooted in them: they must give daily attendance upon the Ministery of the Word, ready also to receive helpe privately from those which are experienced, me­ditate on Gods promises, such as [Page 192] are Matth. 7.7. & 9.20. Luk. 22.31.

Now, when by Gods blessing upon their diligence they have gotten some stay or rest unto their soules, they must beware that they are not carried on the other side to presumption, or too bold trusting in God, without a certaine ground of his promises: for by this subtil­tie, Satan doth prevaile with ma­ny, and by that meanes bringeth them to desperate and dangerous falls.

BVt if hee cannot prevaile so farre by his suggestions, and temptations, as to bring us to utter unbeliefe, nor yet to presumption: yet hee will labour to hinder us, that wee shall never be rooted nor established in faith; wee shall not feele the sweetnesse of it by pos­sessing it daily: in which kinde he doth so farre prevaile with most, even of the faithfull themselves, that they are often-times so dis­couraged, as they have scarcely [Page 193] any great use of faith in respect of that which they might have. Which deceit of our adversary we must wisely espy, and labour to arme ourselves against it, as, Psal. 22.4 5. and 27.1. Iob 13.15. We must take heed that our hearts be not stollen away with worldly things: wee must preserve and ch [...]rrish an high estimation of the Gospell: we must deny all world­ly wisedome, that we may be wise to the Lord, and keepe our faith as we would our life.

THe like malice doth Satan shew in hindering believers from godlinesse of life. For as he laboureth to keepe the unrege­nerate altogether, from pract [...]sing godlinesse, viz. by keeping in them a heart so accustomed to evill, that it cannot submit it selfe to the will of God in one thing, as well as a [...] ­other, by holding them in pre­sumption, by keeping them from serious consideration of their estate [Page 194] and actions, by disswading them from counting the godly life best: and finally, by snaring them in dangerous opinions, sottish igno­rance, or else in hollow, loose, and wilfull mindes; so doth hee pre­vaile so farre even with Gods peo­ple, as to hinder them from pro­ceeding in godlinesse, and that chiefely by these meanes.

1. By keeping them in want of some good things, without which they cannot constant [...]y proceed in a godly life;

2 By pressing them with some evill.

3 By unsettling them through occasion of things lawfull.

Of the first kinde are three maine letts.

1 First when Christians are hol­den from a constant course of god­linesse.

2 When they fall from their first estate, or fi st love.

3 Whe [...] they want a sufficient ministery. Of the first sort, there [Page 195] are many which thinke it not meet to tie themselves to any direction of leading their life; but are con­tent with some generall care and good meaning; than whom these are not better, which for a season keepe some good order; but by little and little they fall to doe it sl [...]ightly: even for fashion in a great part; and rather through custome, than with delight and comfort; and all because their hearts goe not with their actions constantly, neither doe they regard or looke to their consciences in one thing as in another, that they might be kept in peace.

The Remedy against this, is faithfully to endeavour every day to be well settled, according to the rules formerly mentioned. We must especially labour by faith, even to feede upon the promises, which God hath made for the pre­servation and protection of his children; heartie prayer must oft be used, and watchfulnesse against [Page 196] our especiall infirmities; it must be continuall, together with oft and due consideration what a precious treasure this kinde of life is. And if through negligence we doe fall, we must not lie still in hardnesse of heart, but returne to him as to our Father, and hee will heale us: and though wee cannot presently have that confidence which sometimes wee have had, yet let us returne, though with some shamefastnesse, even standing afarre off, with the Israelites, Exod. 33.8.10.

THe second speciall Let arising from want, is, the leaving of our first love: for at our first con­version, when the exceeding love of God in Christ is shed abroad in our hearts, so as it maketh our selves admire; this constraineth us to love him againe most fervently and dearely; his Word and Mini­sters, with all our brethren, most sensibly and heartily: and this in Scripture is called our first love, Rev. 2.4.

Now, when this shall wax cold through dulnesse, slothfulnesse, and forgetfulnesse, &. it must need be a hainous thing in the sight of God, who looketh that our works should be more at the last than at the first, as our knowledge is more, and experience greater, Rev 2.21. Yet this commeth oft to passe both in Ministers and people, to their great shame, though otherwise they keepe some course in serving God, Rev. 2.2. which they shew by wearinesse, or at least wise, little pleasure taking in the publike M [...] ­nistery, neglect of private prayer, conference, Mutuall exhortati­on, &c. untowardnesse in good workes, abating of their love to the brethren, imbracing the world, entertaining of ill-companiship, with heart-burning against the Ministers that tell them the truth. By these and such like signes, many doe shew how much they have lost their first love, whereby they give great occasion [Page 298] of discouragement to the weake, and of lamenting to the best.

This was fore-told by our Sa­viour Christ, Matth. 24.12. where also hee shewed how hard it is to keepe, and harder to recover our first love. Thirdly, admonishing all sound hearted Christians to looke heedfully, and carefully to nourish and preserve that holy, pure, and first spark of grace kind­led in them, against all that may come in the way, to quench and p [...]t out the same. And although the worke be hard, yet wee have the Commandement of God for our warrant, and his promise for our encouragement; therefore ought we not to faint or sl [...]cke for any impediment, but set our hearts daily to count it our greatest worke, to keepe our first love.

THe third let of this kinde, is, the want of an ordinary and sound Ministery of the Word of God, whereby the way to salvati­on and godlinesse is plainly an [...] in [Page 199] good order, with love and dili­gence taught so oft in the weeke, as the people can conveniently at­tend upon the same. This is the light of the world, and the Sunne which warmeth all the creatures of the earth with his influence; so that those which enjoy it not, must needes be as the shadowed places, which either bring forth nothing, or that which is sowre and unsavo­ry. How the Divell hath laboured in all ages and Nations, to hinder the passage of this Gospell, may easily be perceived, if wee peruse well the Acts of the Apostles, and other Histories of the Church: how he doth prevaile, our owne eyes and eares can witnesse: The remedy therefore is for such as want, to relieve themselves with it, where they may with most con­veniency enjoy it, and to sue ear­nestly, that they may live under it, (which should be more generally granted of God, if by fervent prayers and other Christian indea­vours [Page 200] it were sought for.) When they doe enjoy it, then must they prize it above all that they have, or ever can enjoy in this world; for those which esteeme lightly of it, must heare what the Scripture speaketh of them, Matth. 8.11.12. Amos 8.11.12.

These are the chiefe letts that men have by wants; whereun­to may be added those troubles which some good Christians have through feare of their owne wants, though without cause. For reme­dy whereof (that they be not swal­lowed up through deadly heavi­nesse) they must take unto them godly boldnesse, to consider that there is great cause of rejoycing, even in that for which they are heavie, viz. in their feare, care, hungring and thi [...]sting, Pro. 28.14. Matth. 5.3. and therefore they ought rather to be thankefull for that they have, than utterly to be discouraged for that they want. Of small beginnings come great [Page 201] proceedings; of one little sparke, a mighty flame; and the tall Okes were sometimes but small Akorns: hee hath well begunne, that hath in truth begunne; and hee hath much, who feeleth that hee wan­teth much.

THe second kinde of generall Lets are, the unmortified af­fections wherewith believers are oppressed. Concerning which in generall, it will be profitable for every one to marke with what hee is most incumbred, and most easily overcome of, and by what occasi­ons he is readiliest drawne to them; that hee may the more diligently and wisely labour to prevaile a­gainst them.

In particular, one kinde is feare and doubt of persevering by means of afflictions, &c. This doth easily take hold of weake ones; there­fore the Scripture fore-warneth of it, Matth. 10 28. Phil. 1.28. Ioh. 16.33.

This, if it doe prevaile, cannot but feeble utterly the powers of their minds; and so with-hold the instruments of the body from pra­ctising well any kind of duty.

The way to remedy it, must be sought for in the Scripture, Psal. 30.5. 2 Cor. 4.17. Heb. 12.11. 2 Cor. 9.10. Iam. 1.3.

Another unmortified affection, is, pride, and over-weening of themselves: examples whereof we have, Rom. 3.17. 1 Cor. 4.8.

This maketh men waxe weary of learning, remisse of their dili­gence and care for good, to ac­count meanly of those which are loose and irreligious; or else fall into sects, schismes, and heresies, or at least bring themselves in an ac­cursed melancholy and solitary life.

The remedie is laid downe, Rev. 3.17. 1 Cor. 3.18. and 4.1. Psal 119 12. We must diligently examine and consider our waies, till wee have found out our sinnes [Page 203] unto true humiliation; wee must compare our selves not with the worst, but with the forwardest Christians, and holiest examples.

Another unmortified aff [...]ction is sloth; the remedy to finde out the roote and fountaine of this mis­chiefe, and so remove it, Prov. 1.32. & 14.12. Encouragements we have from God, Iosh. 1.9. Eph. 3.19.

AMongst other unstaid affecti­ons which are inward lets of godlinesse, tuchie or peevish fro­wardnesse is not the least; when men are fretting against persons or things that doe crosse us, though it be but trifles. Thus many are caught upon the sudden, which at other times could easily withstand greater provocations, as we may see of David, if wee compare 1 Sam. 24.7. with 25.13.

This is a high offence to God, a needlesse trouble to our selves, a bereaving us of godly wisdome, yea, and of common reason also.

Therefore wee must make dili­gent search, and inquire whether wee be prone to these servile passi­ons, or no, and so if wee doe la­bour to prevent it; but if wee be at any time overtaken with it, then we must (as soone as may be) set our selves apart, seriously to con­sider of the unseemelinesse of the thing, &c. untill wee can shake it off, and after take more care that it returne not againe upon us.

Another troublesome affection is, that men through ignorance or unbeliefe, grow weary of procee­ding in a Christian life, or at least in speciall duties thereof: the dan­ger of this may appeare by the contrary forewarnings, Gal. 6.9. 1 Cor. 16.13.

This Satan laboureth to effect by reproach, &c.

Wee must therefore get assu­rance, that God his grace shall be suffic [...]ent for us, Matth. 11.31.

Many other aff [...]ctions there are of the like nature, and alike to be [Page 205] shunned; as unjust anger, heart-burnings, loosenesse and lightnesse of heart, rashnesse, hastinesse, lum­pishnesse, and melancholy, with divers such like; the beginning and first rising whereof, although our owne hearts doe breed, yet the strength of them is of Satan.

BEsides the fore-named evill affections, there are other worldly lusts, wherby many Chri­stians are much disguised, as name­ly carnall pleasure, and inordinate desire of riches.

For the first, many are drowned in sensuality, and the sottish plea­sure of the body, so that they be­come even blind and impotent: for when a man giveth his heart liber­ty to desire stollen waters, and to count them sweete, not casting them up, and arming himselfe a­gainst them as he ought; and giveth his eye leave to feed it selfe with vanity, by little and little his prayers become weake, and unable to drive out such sottishnesse, but it [Page 206] lodgeth in him, and so is made a slave unto it. An example we have of Sampson, Judg. 15. Nay, some goe so farre, that they are senslesse at the sight of it, when as they should tremble to behold in what state they are: for their prayers are dead, their burthen of Consci­ence importable, their losse of grace unspeakeable, the griefes of the godly unutterable, and them­selves become as fooles in Israel, and spectacles to the prophane world to move pastime.

1 First, for the avoiding of these mischiefes; we must make it our greatest care to abide in the fa­vour of God, and hold fast the as­surance of it from day to day.

2 Wee must be willing to sub­mit our selves to the yoake of Christ.

3 Wee must hold in our lusts and imaginations, as it were, with bitt and bridle, that they range not after hurtfull and poisoned baites.

[Page 207]4 We must shun and avoid all the occasions and objects of such mischiefe. And especially, we must be suspicious and fearefull of those sins to which wee know our selves to be most prone and inclined.

THe other worldly lust is noy­some care about the things of this life, which is a common evill under the Sunne; for it creepeth upon men so secretly and subtly, that hardly shall one perceive the danger of it untill wee have taken hurt by it: yet the danger is dead­ly, for where worldlinesse fastneth upon a man, it devoureth godli­nesse, as if there had been none be­fore; it suffereth no good thing to grow by it, but choaketh it, and overshadoweth any gift of God whatsoever, and so changeth even good men, that they are not aware of it, that they become most unlike themselves, 1 Tim 6.10.

By this, men in worldly dea­lings become greedy of profit, rash [Page 208] in making, and carelesse in per­forming of covenants; too much loosenesse, earthly rejoycing, and fretting when we thrive not; over­laying our selves with worldly dealings, so that no time is fit for better uses.

For the redressing of this, foure things are required:

1 Let every man looke careful­ly that no man be hurt, or sustaine any losse or danger by him, 1 Thes. 4.6. by this he shall be freed from all the sins against our neigh­bour, commanded in the eighth Commandement.

2 His care must be not only to doe no hurt, but also to doe good to those whom wee have to doe with, Rom. 13.8. as to the Mi­nister in maintenance, to our fami­ly in provision, to the poore in reliefe, &c.

3 Heede must be taken, that riches hurt us not, that they be not meanes to draw us unto sin, Eccles. 5.12.

[Page 209]4 Wee must provide that wee be bettered by our wealth towards God his service. Deut. 28 47.

As for the poore, they shall best testifie that they are not tainted with this sinne, if they hold fast in­nocencie, contentation, and thanks­giving. Reasons to move us to the avoiding of covetousnesse, are,

1. First, because wee cannot enjoy them long, but either they shal bee taken from us, or we from them; and yet this short time is al­so uncertaine, Luk. 16.2.

2. Because they are not our own but borrowed, Luk. 16.12.

3 If wee bee not faithfull in the smaller, it is an argument, that wee will be much lesse in the greater.

4 Because wee shall give an ac­count, as of all other things, so es­pecially of our getting, using, and forgoing of our goods and com­modities, Matth. 25.14. Luk. 6.2.

THere is a third kinde of lets, whereby many beleevers are [Page 210] hindred from going on in a godly course, viz. All kindes of outward things which of themselves are not evill, but are made by Satan, occasi­ons to hurt and wound our soules.

1 Afflictions though sent of God for our great good, as is to bee seene, Heb. 12.7.11. Psal. 119.71. & 1 Cor. 11.13. Iam. 1.2. Yet are by Satan and our owne corrup­tions, made occasions of impati­ence, fretting, pensivenesse, and ma­ny other evils; against which we must arme our selves before they come, that then our unruly passions may not break out so impatiently, Iohn 16.33.

2 So in prosperity he subtilly maketh drunken our hearts with love of our good, puffes them up with pride and high mindednesse, &c

To these dangerous evils shall the godly themselves bee drawne, except they carefully prevent them.

It is therefore a speciall point of [Page 211] wisedome, in time of peace that we beware that wee leane not up­on outward things, for then wee shall easily bee cast downe with e­very blast of adversity.

3 Another occasion of unsetling our hearts are houshold affaires, and things that concerne our main­tenance, by the unwarie use wher­of, men become unquiet, way­ward, distracted, and unlike Chri­stians.

A wise man therefore will un­burden himselfe of these multitude of worldly dealings, which wil not suffer the minde to bee freed, and will so subdue his affections, that he may have them in order as well in one thing as in another.

4 By change of company, dwel­ling, and acquaintance, men re­ceive much hurt, Gen. 19.30.

5 The sight of godlinesse to be contemned, and licentious courses to be maintained, is a great scandall Psal. 73.

6 Familiarity with the wic­ked [Page 212] is of great force.

Many other occasions there are by our senses conveied unto us, a­gainst which wee must daily strive by keeping on our Armour, stan­ding on our watch, following that direction which God hath given, and depending on that grace which hee hath promis [...]d; ever re­membring that we doe not cast off feare of danger, for occasions of sinne shall never bee wanting, no, not in things lawfull and good; nor Satan waiting upon them, with secret extenuations of sinne, and hiding the punishment.

NOW because there being so many lets in the waies of god­linesse, and those so hardly passed, and difficult enterprises are alwaies commended by the good that fol­loweth them; it is necessary that the great priviledges which be­long to a godly life should bee ex­plained; that so the godly may know their owne happiness [...], and [Page 213] strive to enjoy it; the wicked may see what great good things they deprive themselves of; and to all men the Christian life may bee in better account, which now of all sorts is too much underprised, and so neglected, and of some contem­ned and scorned.

To omit therefore all those be­nefits which are common to them with the wicked (although these also are farre more sweete and sa­vory to the godly than to others) and those also which are proper to some of the faithfull in respect of their callings, those onely shall bee named in which the wicked have no part nor portion, and yet all the faithfull may possesse, one as well (though not so much) as another.

These are either such as are gi­ven us in this life to be enjoyed for our encouragement, or else those which God hath in store for us in the life to come.

THe first and chiefest of them which are given us in this life, is, that all true Christians may know themselves to bee beloved of God, and that they shall bee sa­ved. 1 Ioh. 3.1. & 5.13. Ioh. 1.12. and that by better evidence than any man can have of the things hee holdeth in this life. This is not so well knowne at the first, but after experience gathered of the un­changeable love of God towards us, our confidence is increased; yea the longer wee enjoy this privi­ledge, the better wee know it; nei­ther can it be lost wholly or finally.

Ob. Some of Gods Children af­ter they have beene thus perswa­ded, have fallen to doubting a­gaine.

Answ. True Christians are re­newed but in part, and therefore some are by the subtilty and malice of Sathan brought to the neglect or carelesse using of the meanes whereby faith is confirmed, and so to doubting; and many not so [Page 215] offending, doe too too easily give place unto distrust, thereby depri­ving themselves of this great pri­viledge.

This priviledge is the greater because of the unspeakeable glory and everlasting joy which it brin­geth with it, whereas other de­lights are but fleeting and momen­tarie.

Which greatnesse will easily ap­peare if wee well consider the un­speakeable woe and horror of such desperate persons as feele the want of this happinesse either here, or in hell.

AFter God hath vouchsafed the faithfull this honour, that they may know themselves to bee beloved of him here, and that they shall be saved hereafter; hee doth not then leave them, but is alwaies with them, and ha [...]h a speciall care of them above others, nay, when he is angry with others. Rom. 5.5. Psa. 30.6, 7. Luk. 13.34. Deu. 32.10 [Page 216] 1 Tim. 4.10. Matth. 10.30. Psal. 1.3. & 23.1. Rom. 8.31. & 23. 1 Sa. 2.3. Psal. 1.1.

He esteemeth them not onely as his houshold servants, but as his friends, Ioh. 15.15. his Sonnes and heires. Rom. 8.17. his precious treasure, Exod. 19.5. yea, he hon [...] ­reth them so farre, as hee calleth them and maketh them kings, Exo. 19.5. All which is both certaine and constant unto the faithfull, but it is not so with the wicked; so that by this it appeareth, that the estate of the poorest child of God, is farre better than the best of the ungodly, yea, better than them­selves sometimes would have as­ked, or thought of.

THose who are thus cared for of God, receive grace from him to live according to his Will, that at death they m [...]y enter into his glory; for he teacheth them to be fruitfull in good life, and also to avoide the foule offences.

As for the first, viz. a holy life whereunto God enableth his by his owne power, it is a great pre­rogatiue, in that they need not ac­count the Christian life comber­some, unsavory, heavie, and tedi­ous, as many do; but an easie yoake light burthen, and pleasant race: this is in the Scripture called bles­sednesse, as Psalm. 1.2. & 84.2. Luk. 11.14.

Many indeed there are, even good people, w ^ch in great part goe without this priviledge; but the cause is, that they draw not by faith daily strength from Iesus Christ to subdue their lusts, but trust either to their owne strength or in other meanes, untill being frustrated of their desire, they either fall into great vexation, or else plaine s [...]cu­rity and loosenesse. For the reme­dy whereof they must labour to be stedfast in faith, not yeelding unto distrust, but learne to know that God who hath taken care of his, will not leave them in their infir­mities, [Page 218] but according to his all-suf­ficien [...] power will succour and de­liver them, which if they once be­lieve (as God requireth we should) then shall they see themselves mightily staid and upholden until they bee set at great liberty, and that it was the divell who before held them in feare and bondage.

Ob. We dare not believe that God will give us such grace, except first wee could overcome our spe­ciall corruptions.

A [...]sw. Wee have no strength of our owne to any such worke, but wee must obtaine it by faith which is also commanded us. Ioh. 3.23. and till we doe so, we sh [...]ll be hol­den from our right by the craft of Satan.

AS for the second, viz. that the faithfull are taught and enabled of God to [...]void great falls and reprochfull evils; that is plain Pro. 19.23. Ps. 119.10 11. A [...]d the ex [...]m [...]les of Enoch, Abra [...]am, Mo­ses, [Page 219] Ioshua, Samuel and Daniel, Job, with others who for the time of their neer acquaintance with God, committed not any such hainous trespasses, as were common staines and blots in the lives of others.

By this so excellent and invalu­able a priviledge, the doing of good becommeth meat and drinke unto the faithfull, so that they can serve God even in a good and ioy­full heart in all things, Deut. 12.18. & 28.47. minde heavenly things without that tediousnesse which is seene in others; performe earthly businesses with heavenly minds, and alwaies rejoyce before the Lord.

Not that they have no rebellion in them; for they fi [...]d a strife alway & are in part led captive o [...] it, that they might not triumph before the victory; partly that feeling their owne weaknesse, they may more wholly depend on God; and p [...]rtly that their future victory m [...]y ap­peare more glorious: but all this [Page 220] while, though many wounds be received, the Christian is never so vanquished, but that recovering againe by the power of God, hee goeth on with stedfast j [...]y.

A Further Liberty is, that if the godly doe by any occasi­on fall from their setled course into any offence, whereby their con­sciences are wounded and accuse themselves; they may returne a­gaine unto God, with certaine as­surance of being received of him, Iohn 2.2. Without this priviledge, there were but small encourage­ments for any Christian, because of our often falls.

Therefore the Lord doth not onely permit us to doe thus, but calleth and waiteth for it, yea, he is highly off [...]nded, if wee doe not, Ier. 8.4. and for the effecting of it hath given charge to the Pastours, as Eze. 34.3. and to others, Gal. 6.1. how great a priviledg this is, [...]hey know full well who have experi­ence [Page 221] of an afflicted conscience, to whom no tidings can be more gladsome than this, if it be rightly applyed. It draweth from such many thanks and praises, and so bringeth much honour to God.

But this must be warily and wisely received, that wee neither take occasion hence to imbolden our selves to sinne, or content our selves with sleight repentance: for Gods mercies must be instantly sought for, and then his favour may not be doubted of, as appeareth by that example, Eze. 10.1.

So that here two extremes are to be avoided, viz. that neither we presume upon sleight and hollow repentance, nor languish in despe­rate and unfruitfull sorrow, but in sound humiliatio [...] hope stedfastly for pardon, and say to our soules, as David doth, Psal. 43.5.

The same that is spoken of actu­all sinnes, must also be understood of dulnesse, idlenesse, unprofitable barrennesse of the heart; and such [Page 222] other corruptions which are wont to quench the worke of God his Spirit, and to be the seed of many cursed evills. The Lords will is, that from hence we should expect in faith as well strength to weaken them, as mercy to forgive them.

THe very helpes themselves which God hath given to us, to further our salvation, are great priviledges, & so to be accounted.

As that by Prayer we may have accesse unto God to breake our minde, lay open our griefe, and that with confidence: and that by watchfulnesse, wee may escape those dangerous snares of S [...]tan, wherein so many are intangled, and that wee may in the end of every day make up our accounts with joy, and keepe all streight. For un­to these, and such like h [...]lpes, God hath promised a blessi [...]g, and we must by faith looke constantly for the same; for there is no fruite of the best help [...]s if wee [Page 223] use them not in faith, Iam 1.6.

These are great priviledges, and howsoever of many through earth­linesse, sloth, and way-wardnesse of their hearts they be not so estee­med; and therefore either not used, or else formally or sleightly, yet wee should account the more of them; as being so glorious, that the dim eyes of prophane persons can­not behold them: and praise God the more, who maketh them so sweet and gainfull unto us, which unto so many are very gall and wormewood.

ANother great priviledge is, [...]hat the Lord teacheth his, how to carry themselves, and keepe their integrity in all estates of life.

As first, in peace and prosperity, when a man hath riches, Hono [...]r, health, friends, delights, and plea­sures, &c. This is a slippery estate in which no man of himselfe can stand, and therefore is an occasion [Page 224] of falling to most men, but God teacheth his to stand in this slip­pery way.

For, first, when he causeth the Doct [...]ine of cōtentation, sobriety, and the contempt of this world to be taught unto them, then hee draweth their hearts inwardly to attend unto it, believe it, love and practise it. Besides this, God cau­seth them oft to set before their eyes the daily changes of all things under the Sunne; and by the oft and deepe consideration of these things as they observe them, their lusts are appalled, and the pride of life is greatly abated in them, Psal. 102.22.

So that by these means the Lord so frameth his, that they desire no more, nor no longer than their heavenly Father seeth expedient; to use these outward things, as if they used them not, and yet so to use them as that they may be helps to themselves and others in the way of godlinesse.

All which is not so to be under­stood, as if every believer had this grace, but that God hath bequea­thed, and doth offer this to all, though onely they have it, which doe esteeme of it and seeke for it, in faith at Gods hands.

SO likewise in regard of af­fl [...]ctions, the prerogative of God his children is great; first, he holdeth many tribulation [...] from them, which otherwise by their sinnes they doe plucke upon them­selves, Psal. 32.10, 11. which must needes be so, because afflictions spring from sinne, and therefore where sin is greater or lesser, the afflictions will be proportionable.

The truth of it, viz. that they may be freed from many troubles, is plaine, because so many doe fill themselves with inward troubles of minde and conscience, by giving place to their unbridled af­fections, which breede many per­turbations, and by taking license [Page 226] [...] [Page 227] [...] [Page 226] to themselves in things which are not seemely. They bring also ma­ny outward troubles upon them­selves by their sins, as shame, po­verty, diseases, evill children, &c. All which may often be avoided by the grace of God, if sinne were taken heed of and resisted, and if by labour and watchfulnesse the unruly heart were subdued.

Whereby the way, we may ob­serve how unwisely they doe, who shun the sincere practice of religi­on, that they may be freed from troubles, when as Religion doth free a man from so many.

AS the faithfull are freed whol­ly from troubles; so when they are in, God delivereth them out of many, when as the wicked remaine in theirs, Pro. 11.8. Ex­amples both of the Church in ge­nerall, and of the faithfull in parti­cular, are sufficiently knowne to all that know any thing in the Scriptures: all which are recor­ded, [Page 227] not to shew onely that the faithfull have beene delivered out of trouble (for that were no singu­lar thing, but common for the wicked) but that they are delive­red in the fatherly love of God, as appeareth by the meanes which they used; as prayer, fasting, &c. This the wicked have never, nor alwaies the godly.

Ob. The Fathers had particu­lar promise for their deliverance, but so h [...]ve not we.

An. In the maine and chiefest things, God hath spoken as plainly and fully to us, as to them: wee may alwaies assure our selves, that God hath a most tender and father­ly care over us, and that hee will shew the same in the time of our need, either by delivering us if he see it good and expedient, or else by giving us that grace which shall be sufficient for us. The not teaching or not believing of this doctrine, causeth much uncheerful­nesse & discontent in our troubles, [Page 228] as grudging against God, unlaw­full shifting, carnall feares, &c. wheras, if it were otherwise, much heavenly comfort might be rea­ped in our lives, which now is wanting.

When it pleaseth the Lord to lay any afflictions upon his, they may assure themselves it is for their exceeding good; which perswasi­on if it be setled, and the contrary power of carnall reason, checked and suppressed, we shall have wis­dome to looke for afflictions daily, and be ready to receive them from God thankfully, and meekely, this wisedome must be sought for of God, Iam. 1.5, 6.

Now, if wee would take good by afflictions, we must first receive that word with full assent, which is, Rom. 8.28. All things worke for the best to those which love God: and then consider seriously how great reason there is, that wee should yeeld up our selves, our wills, and all that wee have unto [Page 229] God his will, and thinke that good for us which God thinketh good; for God sendeth afflictions to his Children,

1 First, That they may have ex­perience of his love in delivering them.

2 Secondly, that they may have proofe of their faith and patience.

3 Thirdly, that they may not bee condemned with the world.

4 Fourthly, that they may bee purged from their sinnefull drosse.

5 Fifthly, to weane them from this world. If these things bee knowne and beleeved of us, wee shall find them so to our exceeding comsort; and though sometimes in triall we may seeme to bee neg­lected or forgotten, yet wee shall see at length that it is nothing so.

Ob. If afflictions shall turne to our good, then wee need take no further thought about them.

Answ. That promise doth not warrant us to be c [...]reless [...]; for if we behave our selves wilfully, block­ishly [Page 230] or foolishly in afflictions, they will turne to our great hurt and vexation: but if wee mingle that Scripture with faith, it will cause us to receive all crosses from God as sent in love; not to murmur at them, but thankefully and pati­ently, and also with examination of our selves, if so bee that any sin hath brought evill upon us; and then we shall have proofe of Gods grace in us, experience of his favor towards us, preservation from ma­ny sins, increase of humiliation and thankfulnesse, preparation for the bearing of greater, with some comfort at least in the end, and hope in the midst, which shall not make us ashamed. When we finde not this doctrine savorie and sweet to us, nor the use of it in our affli­ctions, let us not charge or chal­lenge the Lord for it, but consider what we have lost by unbeleefe.

NOw besides all the former priviledges severally, there is one that respecteth them all of [Page 231] great price, and that is, increase and growing of all those graces: for God giveth to his greater every way, than they would have some­times either expected or asked, Col 1.9.

An example whereof we may see in Moses, if we compare his later times with his former, and in the Apostles. This priviledg, if it be duly considered, addeth great cou­rage, and yeeldeth much comfort to Gods children: when they shall know that this grace is offered them of God, even that like plants they should grow and increase in Gods House, and as the Sunne they should shine more and more untill Midday.

And howsoever the Divell ray­seth many occasions of fainting, sl [...]th, deadnesse of spirit, and earthly mindednesse, neglecting of meanes, &c. yet may wee not be discouraged, but presse forward, depending on Gods promise, and following his direction.

AS hee that maketh a good be­ginning, shall increase & grow in goodnesse, so he that increaseth daily, shall make a good end at length: for all true believers shall continue to the end in a good and godly course, Psa. 37.37. Phil. 1.6, Ioh 6.39. & 10.28. which as in it selfe it is a great priviledge, so is it the greater in th [...]t God maketh it knowne to his children, and draw­eth their hearts to believe the same, even when the see no ground for it in themselves, 1 Pet. 4.5. 1 Ioh. 5.13. 1 Thes. 5 9.

This is a treasure invaluable, mightily reviving & gladding the hearts of Gods children, and in­couraging them with cheerfulnesse to follow the godly life, and all meanes of proceeding in it. For they which take occasion from this doctrine to waxe slothfull, world­ly, idle, vaine, &c. they know not what it meaneth, but pervert that which they know not, to their owne destruction.

The truth and certainty of this priviledge is not to be doubted of, though wee see good men at their death to shew small tokens of grace and of a happy departure: for there may be many impediments, and howsoever it may seeme, yet this is certaine, of a good life com­meth a good death, Psalm. 37.37. Sometime indeed for correction of some sin, or for example, the Lord may send such a death as is lesse comfortable, as in Iosia, 1 King. 13.24. and in the Prophet that was sent to Ieroboam: yea, sometimes a good Christian may offer violence to himselfe, not knowing what he doth; yet being formerly of a holy and unrebukeable conversation, he is not to be judged according to that one action, how unwarranta­ble and dangerous soever in it selfe.

Much lesse ought persecution to seeme so grievous, as that it could not stand with a good estate, and finall perseverance, especially see­ing we have much incouragement [Page 234] to the suffering of it, by examples, promises, and predictions in holy Scripture.

This perseverance then being so precious, and yet so certaine, let us then nourish the hope of it in our selves daily by keeping in us a wil­lingnesse to die.

2. By frequenting meditation of the vanity of this world, and all that therein is, Col. 3.1.

Thirdly, by holding fast our rejoycing in Christ, 1 Cor. 5.31. by mortifying of sin, and keeping our hearts from the love of it, Col. 3.5.

Lastly, by inuring our selves, to beare small afflictions, and so to de­ny our selves, that we may the bet­ter undergoe greater when they shall be sent.

NOw that whereon all the for­mer doe depend, and where­at they aime, is the unspeakeable glory which was prepared for us before the begi [...]ning of the world, begun in this life, and to be fully and perfectly enj [...]yned, in the life [Page 235] to come. This for our capacity is shadowed out by many earthly comparisons and resemblances of those things which doe most de­light us, as honour, treasure, riches, beauty, friends, pleasure, joy, in­heritance, &c.

Our company there shall be Christ, with his holy Angells, blessed Apostles, Prophets, Mar­tyrs, Confessors, &c.

The habitation it selfe is perma­nent and everlasting, and so are all the treasures that are enjoyed therein.

The estate of Princes is not to be compared with that happinesse. All the glory which was in this world, even before the fall, was but a shadow in respect of this; the glorious and unspeakeable joy which Gods children h [...]ve here is great, 1 Cor. 2.9. and making a day of their life, better than a thou­sand of other mens, Psal. 84.10. yet this is but a taste of that which is to come. For then all teares [Page 236] shall be wiped from our eyes; for sin and death shall be no more.

This priviledge added unto all the former doth sufficient com­mend the happy condition of Gods children, especially to those that know these things to belong to themselves, and find the comfort of them. But this effectuall Know­ledge of Gods will, to apprehend them by faith in particular, is a particular gift of God to his Elect; not enjoyed of any other, no not of the greatest and most judiciall Clarkes and Divines, Matth. 13.11. which doth indeed make this gift more precious, in that Gods children have grace to draw down all good from God in his promise; which naturall men cannot doe; for flesh and blood giveth not this to any. But God draweth his chil­dren to the knowing and believing of it: First by his Word, and se­condly by their owne experience, which bringeth most neere and fa­miliar communion with God by [Page 237] his Spirit, from whence springeth most unspeakeable joy.

THese being the great Priviled­ges which our God hath ap­pointed for his, and called them to partake of; most lamentable it is that many should be so ignorant as not to desire to know them, so carelesse as to reject them, so obsti­nate as to tread them under foote, and so to leade a life full of mise­ry for want of them.

The Christian life is termed in Scripture, a pilgrimage, Obiect. a sowing in teares, &c.

Therefore we had need of, Answ. nay therfore we have these priviledges; for otherwise wee could never un­dergoe the tribulation which wee shall meete with; and the afflicti­ons do rather increase than dimi­nish their happinesse.

We see no such glorious things in Christians. Obiect.

These are spirituall things, Answ. and therfore not easily discerned being especially inward; besides, wicked [Page 238] men will not acknowledge that glory which they see; because it reproveth them.

Againe, these priviledges are more inward feeling than out­ward appearance. Moreover there are many infirmities in the lives of professours, which the world doe more gaze upon, than upon their Christian conversation otherwise. But yet their lives be glorious be­fore God, and shining lights to them that can see and discerne, whilest they that carpe at them shall be most loathsome and abho­minable.

AGainst the former Directions many things may be objected both by carnall cavellers, and also by weake Christians.

Of the first sort is, that there needeth no other directions to bee prescribed besides Gods word. To which there needeth no other an­swer, but that by the same reason all preaching were needlesse; which if it bee as it should, is out of the [Page 239] Scriptures: but besides there is great need of such a Direction as this to be penned, by reason of the great weakenesses which are in Christians, some being slow of ca­pacitie, others short of memorie, others very soone unsetled for want of good direction, are asha­med or unwilling to open their griefes, or else have no fit man to shew them unto: so that besides other great harme which follow­eth the want of direction, they are deprived of much communion with the Lord, and comfort that ariseth from it.

IT is further objected; that no such direction can bee observed daily.

But if it were impossible, why doth the Prophet call them blessed that follow such a course? Psa. 1.2. and affirme so much of himselfe, Psal. 119.97. many such examples also wee have amongst us, even in this age, who doe not make them­selves [Page 240] strangers unto God, to heare from him, or to send vnto him now and then; but to walke with him daily, as all are commanded to doe. Nay, many there are, who of expe­rience have found this way not on­ly possible, but easie to them, and full of comfort; who should indeed be patternes unto others; for the best practisers are the best teachers: neither can any idle professour looke for such ease and comfort as the painfull Christian that hath beene taught by long experience. IT will be said, that howsoever it be possible, yet it is very toyle­some and inconvenient, depriving men of pleasure, and hindering la­bour.

But the truth is, there is no plea­sure or comfort in the world, like unto it: that is the sentence of the holy Ghost, Psalm. 119.99, 100. Prov. 8.11. Neither is this meant of serving God at times, but con­tinually, even all the day long, Psal. 119, 10.23.97.

And whosoever hath any know­ledge and experience by practice, what reward there is in serving God, doth justifie this to be true: for why also should so many Chri­stians part with all sinfull pleasures which they might enjoy with o­thers, and spend so much time and paines in Gods service, if it were so irkesome?

It is not indeed a pleasure to all; but to the upright in heart, it is the onely delight, though in this life there be some resistance, nay, it seasoneth and sweatneth all earth­ly liberties, also making them truly pleasant to the godly, which to o­thers are mixed either with bur­thensome tediousnesse, or hidden poyson.

Neither would this hinder la­bour and thrift; for all godly thrift, Christian gaining; and lawfull pro­spering in the world, doth arise from hence; even when a man go­eth to the workes of his calling with a minde at peace with God, [Page 242] commending his affaires to Gods providence, aimes at his glory, lookes at his promise, and so waits for a blessing: and for want of this, many in great toile and paines find no successe nor blessing of God; and others that seeme to prosper have their wealth but as Iudas had his sop, and the Israelites their quailes, to become their bane and poyson.

AS causelesse also is their feare, who say, that the following of this direction would breake off all society and fellowship amongst men. For this would breake off none but evill fellowship, such as it were to be wished were abando­ned all societies of Christians; which if it seeme strange, it will be onely to such as the Apostle Peter speaketh of in his first Epistle, 4.4.

BUt it is fit to satisfie the doubts which weake Christians are like to propound.

As first, how they may attaine [Page 243] and keepe this Course?

For the answer whereof, thus much:

1 There must bee an earnest de­sire wrought by the consideration of the necessitie of it.

2 There must bee a strife against untowardnesse and sloth.

3 All earthly affections must be moderated, and not clog us.

4 There must in faith be expe­ctation of fruit farer above the la­bour.

5 It will be good at the first that doubts which arise be imparted to others of experience; and that the proceeding be marked, that wants may be supplied, and good things continued.

This if wee doe, the matter will not seeme so difficult and tedious unto us; neither are lawfull callings any lets unto this Christian course. For holy exercises and lawfull bu­sinesse, a heavenly mind and earth­ly dealing, may very well stand to­gether.

SOme are also moved, with the crosses that they shall meete withall in the world.

But they neede not be troubled so as to goe backe, but rather to set forward thereby, Deut. 82. Ioh. 16.33.

The end of all this is, that such as have received the Gospell, and that have not beene carefull thus daily and perpetually to walke with God; if it was of ignorance, they must not be discouraged, but onely shew that ignorance was the cause, by amending now upon knowledge. If it was of evill con­science against their knowledge, their sin is the greater, especially if they have fallen from the first love: Therefore time it is, that they should returne and seeke peace with God, maintaining the same by carefull watching over themselves throughout the day, that they of­fend in nothing.