A GARDEN OF Spirituall Flowers.

Directions how to liue well, and to die well.

IN the Morning awake with God; and before all other thinges, offer vp vnto him thy Mor­ning sacrifice of prayer; therein remembering: First, to giue heartie thankes vnto him for all his mercies, bodily and spirituall; and namely, for thy late preseruation: Secondly, make an humble Confession of thy sinnes: with earnest desire of par­don: Thirdly, aske such necessaries as are requisite for thy soule and body, with feruent request to be relieued in them: and namely, desire his blessing vpon thy labours in thy calling in the day to come.

In what place soeuer thou art, let this perswasion abide in thine heart, that thou art before the liuing God: and let the remembrance hereof, strike thine [Page] heart with awe & reuerence, and make thee afrayde to sinne.

Make conscience of idle, vaine, vn­honest, & vngodly thoughts: for these are the seedes and beginnings of actuall sinne in word and deede.

Haue speciall care to auoyde those sinnes which thou findest thy nature most prone vnto; and eschew those prouocations which were woont most to preuaile against thee.

Follow with faythfulnesse and dili­gence, thy lawfull particular calling, in which thou art placed.

Thinke euer-more thy present estate and condition to be the best estate for thee, what soeuer it be; because it is of the good prouidence of God.

Looke well to thy carriage in com­pany, that thou do no hurt by word, or example; nor take any from others: but endeauour rather to doe good.

Vse ciuill honestie towardes all men: Good Conscience and good Manners, must goe togeather.

If at any time against thy purpose thou be ouertaken with any Sinne, lie [Page] not in it, but speedily recouer thy selfe by repentance.

When any good m [...]tion or affection doth arise in thine heart, suffer it not to passe away, but feed it by reading, me­ditating, or praying.

Esteeme of euery present day, as of the day of thy death: and therefore liue now, euen as though thou were now dying: and doe those good duties eue­rie day, which thou wouldest doe if this were thy dying day.

At the end of the day, before thou lie downe in thy bedde, call to minde how thou hast spent the day that is passed: thy misdoinges repent, and prayse God for assisting thee with his grace in the dueties which thou hast performed.

Sleepe not at night, before thou hast commended thy selfe by prayer, into the handes of God: for thou knowest not whether (falne asleepe) thou shalt rise againe aliue.

Let Prayer be the Key to open the Morning: and the Barre to shut in the Euening.

As the iust liue by fayth, so the iust liue the life of Fayth. Now they liue the life of Grace; one day they shall liue the life of Glory.

DIRECTIONS HOW TO DIE WELL.

THinke that the greatest worke thou hast to finish in this world, is to die well; and to make an hap­pie departure out of this World. They which die well die not to die, but to liue eternally.

Be euery day readie to leaue this life. That man doth finish his dayes in best sort, that euery day esteemeth the last day of his life, to be present & at hand.

Endeauour before death come vpon thee, to pull out this sting; & take from him his power & strenght by humbling thy selfe in the time present, for all thy sinnes past; & by turning thy selfe vnto God for the time to come. That man can neuer die ill, that hath a care to liuewel.

Inure thy selfe by litle & litle to die, [Page] before thou come to that poynt that thou must needes die. He that leaues the World, before the World leaues him, giues Death the hand like a wel­come Messenger, and departs in peace.

Chiefly when thou art visited with Sicknesse, or Old-age, thinke either of these, a Summoner, warning thee ere long, to appeare before the great Lord, Iudge of all the World; therefore now, prepare to set all things in good order, and make thine accountes ready.

Make a new examination of thy life and conuersation passed. Make a new confession vnto God of thy new and particular sinnes, as God sendes new corrections and chastisementes. Make new Prayers, and more earnest then e­uer before, for pardon of thy sinnes, & reconciliation with God in Christ▪ By all meanes auoyde those sinnes, which thou findest and feelest to incense the wrath of God against thee.

Seek reconciliation with thy neigh­bour, by free forgiuenesse of them that haue offended thee; and earnestly de­sire to be forgiuen of all that haue been [Page] offended by thee. Set thine House and Familie in order, by disposing of thy worldly goodes in thy Will and Testa­ment; thereby shalt thou die not the more quickly, but the more quietly; and preuent the brawles and iarres that otherwise (when thou art gone,) may arise among thine Heires. Thou partest from earthly possessions, and art going to take possession of Heauenly. In the last agonie of Death, when all things in and of the World doe fayle and forsake thee, rest thy selfe by Fayth, on the fa­uour and mercie of God in Christ, and comfort thy selfe in the Lord thy God: What shall separate from the loue of God in Christ? nor life nor death.

Let thine Heart and Tongue be still imployed in prayer to the Lord: First, for patience in thy trouble: Second, for Comfort in thine affliction: Third, for Strength in his mercy: Fourth, for Deli­uerance at his pleasure. Yea, endeauour euen to die praying. When thou art in the deapth of Miseries, and at the gates of Death, there is a deapth of Gods mercy; which is ready to heare & helpe [Page] thee: Miserie must call vpon Mercie.

Be willing and ready to depart out of this world without murmuring or repi­ning, whēsoeuer, wheresoeuer, or how­soeuer it shall please the Lord to call thee. For why shouldest thou vnwil­lingly suffer a short Death, that will bring thee to the fruition of eternall Ioyes? Perswade thy selfe, that if thou liue by the mercie of God, thou shalt do well: But if thou die, doubt not but thou shalt doe better. And with a free heart speake it: Come Lord Iesu.

Lastly, when thou feelest Death ap­proaching, commende thy departing soule into the holy hands of God: Hee gaue it, to him surrender it againe. So, laying thy selfe downe to sleepe & rest, God shall make thee dwell in euerla­sting safetie.

CONSOLATIONS For all troubled Con­sciences.

GOOD Sir, Esa. 50. 4. I know the Lord hath giuen you the tongue of the Learned, to be able to minister a word in time, to him that is wearie: therfore I pray you, helpe me in my miserie.

Ah my good Brother! What is the matter with you? and what would you?

I liued a long time (the Lord he knoweth it) after the manner of the world, in all the lustes of my filthy flesh, and then I was neuer troubled; but it hath pleased God of his infinite mercie, to touch my heart, and to send his owne Sonne that good shepheard Iesus Christ, to fetch me home to his owne fold, euen vpon his owne necke: and since that time, it is a woonder to see, how my [Page] poore heart hath bin troubled, my cor­ruption so boyles in mee, and Sathan will neuer let me alone.

Your case is a blessed case: for, not to be troubled of Sathan, is to be possessed of him; Col 1. 13. that is: To be helde captiue vnder the power of darkenesse, and to be a slaue and vassall of Sathan. For as long as the Strong man keepes the Hold, Luk. [...] all thinges are in peace. Con­trariwise, he that hath receiued any true sparkle of Fayth, Mat. 16. 18. shall see the gates of Hell (that is) the Deuill and all his An­gels, in their full strength to stand vp a­gainst him, & to fight with an endlesse hatred, for his finall confusion.

But this is my trouble of minde, hath made me oftentimes feare, least God would reiect me, and vtterly depriue me of the kingdome of heauen.

But there is no cause why it should so doe: for why, or how should Heauen bee your resting place, if on Earth you were not troubled? How could God wipe away your Teares from Heauen, if on Earth you shedde them not? You would be free from Mi­series: [Page] You looke for Heauen vpon Earth. Bradford. But if you will go to Heauen, the right way is to saile by Hell. If you will sit at Christes Table in his Kingdome, you must be with him in his temptati­ons. You are as Gods Corne; you must goe vnder the Flaile, the Fan, the Mil­stone, and the Ouen, before you can be Gods Bread. You are one of Christes Lambes, looke therefore to be fleeced, and to haue the bloody Knife at your throate all the day long. If you were a Market-sheepe brought to be sold, you should be Stalled and kept in a fatte Pasture: but you are for Gods owne occupying; therefore you must pasture on the bare Common, abiding stormes, tempestes, Sathans snatches, the worlds woundes, contempt of Conscience, and frettes of the flesh. But in this your mi­serie, I will be a Simon vnto you, to helpe you to carry your Crosse; so be it you will reueale your minde vnto mee.

I will doe it willingly: my temp­tations are either against my fayth in Christ, or against repentance for my sinnes.

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What, is your Temptation as touching Fayth?

Oh woe is mee! I am much a­frayde least I haue no Fayth in Christ my Sauiour.

What causeth this feare?

Diuers thinges.

What is one?

I am troubled with many doubt­inges of my saluation; & so it comes in­to my minde to thinke, that by my in­credulitie, I should quite cut off my selfe from the fauour of God.

But you must know this one thing, that hee that neuer doubted of his saluation, neuer beleeued; and that hee which beleeueth in truth, feeleth many doubtinges and wauerings, euen as the sound man feeles many grudginges of Diseases, which if that hee had not health, he could not feele.

But you neuer knew any that hauing true Fayth, doubted of their sal­uation.

What will you then say of the man that sayd; Mat. 9. 24. Lord, I beleeue; Lord helpe my vnbeliefe? And of Dauid, [Page] who made his moane after this manner: Is his Mercie cleane gone for euer? Doth his Promise fayle for euermore? Hath God forgotten to be Mercifull? Hath he shut vp his tender Mercie in displeasure? Psal. 77. 9. Yea (he goeth on further) as a man in dispaire. And I said, this is my death. Hereby it is manifest, that a man indued with true Fayth, may haue not only assaults of doubting, but of despe­ration. This further appeareth, in that he saith in an other place: Why art thou cast downe my soule? Why art thou dis­quieted in me? Waite on God, for I will yet giue thanks: he is my present helpe, and my God. Psal. 42. 11. And in very trueth, you may perswade your selfe, that they are but vnreasonable men that say, they haue long beleeued in Christ, without any doubting at all of their saluation.

But Dauid hath more in him then I haue: for mee thinkes there is nothing in this wicked heart of mine, but rebel­lion against God: nothing but doubt­ing of his mercie.

Let me know but one thing of you: These doubtinges which you feele, doe [Page] you like them, or do you take any plea­sure in them? and do you cherish them?

Nay, nay; they appeare very vile in mine eyes, and I doe abhorre them from my heart; and I would faine be­leeue.

In Man, you must consider his estate by N [...]ure, & his estate by Grace: In the first, he and his flesh are all one, for they are as Man and Wife; Rom. 7. 5. therfore one is accessarie to the doinges of the other: When the flesh sinneth, the man also sinneth, that is in subiection to the flesh: yea, when the flesh perisheth the man likewise perisheth, being in this estate with the flesh a louing couple, they liue and die togeather. But in the estate of Grace, though a man haue the flesh in him, yet he and his flesh are di­uorced a sunder. This diuorcement is made, when a man begins to dislike and hate his flesh, and the euill fruites of it. This separation being made, they are no more one, but twaine; and the one hath nothing to do with the other. In this case, though the flesh begette sinne, & perish therefore; yet the Chri­stian [Page] man shall not endure damnation for it. To come more neare the matter: You say, the Flesh begets in you waue­rings, doubtinges, and distrustinges: what then? it troubleth you, but feare not, remember your estate; you are di­uorced from the flesh, and you are new married with Christ. If these sinnes be layd at your doore, account them not as your Children, but renounce them as Bastardes: Say with Paul, I doubt indeed, but I hate my doubtinges: and I am no cause of these; but the Flesh in mee, which shall perish, when I shall be saued by Christ.

This which you haue said, doth in part content mee. One thing more I pray you shew mee concerning this poynt, namely how I may be able to o­uercome these doubtinges?

For the suppressing of doubt­inges, you are to vse three meditations. The first, That is Gods commaunde­ment, that you should beleeue in Christ. So S. John sayth: Iohn. 1. 3. 23. This is his Commaun­dement, that we beleeue in the name of his Sonne Iesus Christ. Thou shalt not [Page] steale, is Gods Commandement; & you are loath to breake it, least you should displease God, and pull his cursse vpon your head. This also is Gods Comman­dement; Thou shalt beleeue in Christ, and therefore you must take heed of the breach of it, least by doubting & waue­ring, you bring the cursse vpon you. Secondly, you must consider, that the promises of saluation in Christ, are ge­nerall; or at the least indiffinite, exclu­ding no particular man; as in one for al, may appeare; God so loued the world, that he gaue his onely begotten Sonne, that whosoeuer beleeueth in him shoud not perish, but haue euerlasting life.

Now then, so often as you shal doubt of Gods Mercie, you exclude your owne selfe from the promise of God, whereas he excludeth you not. And as when a prince giues a Pardon to all Theeues, euery one can apply the same vnto himselfe, though his name be not set downe in the Pardon: So the King of Kings hath giuen a generall Pardon for free remission of sinnes, to them that will receiue it. Beleeue therefore that [Page] God is true in his Promise, doubt not of your owne saluation, challenge the Pardon to your selfe. Indeed your name is not set downe or written in the Promise of Grace; yet let not any illu­sion of Sathan, or the consideration of your owne vnworthinesse, exclude you from this free Mercie of GOD: which he hath also offered to you par­ticularly; first in Baptisme, then after in the Lordes Supper; and therefore you are not to wauer in the applying of it to your selfe.

Thirdly, you are to consider that by doubting and despayring, you offende God as much almost, as by any other sinne: Rom. 4▪ 18. You do not aboue hope, beleeue vnder hope, as you should do. Second­ly, you robbe God of his glorie, in that you make his infinite Mercie to be lesse then your sinnes. Thirdly, you make him a lyer, who hath made such a Pro­mise vnto you. And to these three me­ditations adde this practise: When your heart is toyled with vnbeliefe and doubtings; then in all haste draw your selfe into some secret place, humble [Page] your selfe before God, poure out your heart before him; desire him of his end­lesse mercie to worke Faith, Rom. 10. 12. and to sup­presse your vnbeliefe; and you shal see, That the Lord ouer all, is ritch vnto all that call vpon his name.

The Lord reward you for your kindnesse; I will hereafter doe my in­deauour to practise this your counsell. Now I wil make bold to shew an other, that makes me to feare, least I haue no Fayth: And it is, because I doe not feele the assurance of the forgiuenesse of my sinnes.

Fayth standeth not in the fee­ling of Gods mercie, but in the appre­hending of it: which apprehending, may be when there is no f [...]eling: for Faith is of inuisible things. Heb. 11. 1. And when a man once commeth to enioy the thing beleeued, Rom. 8. 23. then he seaseth to beleeue: and this appeareth in Jobs example, Iob 13. 15, 16▪ when he sayeth: Loe though hee slay mee, yet will I trust in him, and I will reproue my wayes in his sight: he shall be my saluation also: for the hipocrite shall not come before him; hee decla­reth [Page] his Fayth: Yet when he sayth pre­sently afterward: Wherefore hidest thou thy face, and takest mee for thine enimie▪ hee declareth the want of that feeling which you speake of.

Yet euery true beleeuer feeles the assuraunce of Fayth: otherwise Paul would not haue said: Proue your selues whether you be in the fayth or not.

Indeed sometimes he doth, but at some other times he doth not: as name­ly at that same time when God first cal­leth him, and in the time of temptation.

What a case am I in then? I ne­uer felt this assurance: onely this I feele, that I am a most rebellious wretch, a­bounding with a whole sea of iniqui­ties. Mee thinkes I am more vgly in the sight of God, then any Toad can be in my sight. O then what shall I doe? Let mee heare some comfort from thy mouth, thou man of God.

Tell mee one thing plainely? You say you feele no assurance of Gods mercie.

No indeed.

But doe you desire with all [Page] your heart to feele it?

I doe indeed.

Then doubt not, you shal feele it.

O blessed be the Lord, if this be true.

Why? It is most true, for the man that would haue any grace of God tending to saluation, if he doe truely desire it, he shall haue it: for so Christ hath promised: I will giue to him that is a thirst, Reue. 2. 6. of the Well of the Water of life freely. Whereby I gather, that if any want the Water of life, hauing any ap­petite after it, he shall haue enough of it: and therefore feare you not; onely vse the meanes which God hath appoyn­ted to attaine Faith by, as earnest Pray­er, reuerent hearing of Gods word, and receiuing of the Sacramentes; and then you shall see these thinges verified in your selfe.

All this which you say, I finde in my selfe, by the mercy of God; my heart longeth after that Grace of God which I want. I know I doe hunger af­ter the Kingdome of Heauen, and the righteousnesse thereof: and further, [Page] though I want the feeling of Gods mer­cie, yet I can pray for it, from the verie roote of my heart.

Be carefull to giue honour to God, for that you haue receiued alrea­die: for these thinges are the motions of the spirit of God dwelling in you. And I am perswaded of this same thing, that God which hath begun this good worke in you, will perfect the same vnto the day of Iesus Christ.

The third thing that troubles me, Phil. 1. 6. is this: I haue long prayed for ma­nie Graces of God, and yet I haue not receiued them: whereby it comes oft to my minde, that God loues mee not, that I am none of his Child: and there­fore that I haue no Fayth.

You are in no other case then Dauid himselfe was, Psal 69. 4. who made the same complaint: I am wearie of crying; my throate is dry, mine eyes faile, whiles I waite for my God.

But Dauid neuer prayed so many yeares without receiuing an answere, as I haue done.

Good Zachary waighted lon­ger [Page] on the Lord, before he graunted his request, then euer you did. It is like he prayed for a Child in his younger yeares, yet his prayer was not heard, before he was olde. And further, you must note▪ that the Lord may heare the Prayers of his Seruantes, and yet they be altogeather ignoraunt of them: For the manner that God vseth in graun­ting their request, is not alwayes kno­wen; as may appeare in the example of our Sauiour Christ: Heb. 5. 7. who in the dayes of his flesh, did offer vp Prayers and Supplications, with strong crying and teares vnto him, that was able to saue him from death, & was also heard in that which he feared: and yet wee know that he was not freed from that cursed death, but must needes suffer it: How then was he heard? On this man­ner. Hee was strengthned to beare the death: Hee had an Angell to comfort him: Hee was afterward freed from the sorrow of death. And so it is with the rest of Christes bodie, as it was with the head. Some being in want, pray for Temporall blessinges: God keepes [Page] them in this want, and yet he heares their Prayers, in giuing them patience and strength, to abide that want. Some being in wealth and aboundance, pray for the continuing of it, if it be the will of God: The Lord [...]linges them into a perpetuall Miserie, and yet he heares their Prayers, by giuing them blessed­nesse in the life to come. You pray for the increase of Fayth, and Repentance, and such like graces: you feele no in­crease after long prayer; yet the merci­full God hath (no doubt) heard your praier, in that by delaying to performe your request, he hath stirred vp in you the spirit of Prayer, he hath humbled you, and made you feele your owne wantes, the better to depende on his mercie, for the beginning & increasing of euery particular Grace.

the fourth thing that troubles me, is that I can not feele Fayth purifie my heart, & to worke by loue, in bring­ing foorth liuely fruites.

If this be so continually, that Fayth bringes foorth no fruite, it is ve­rie dangerous, & argueth a plaine want [Page] of Fayth: yet for a certaine time it may be so. Fayth hath not onely a Spring time, and a Summer season, but also a Winter, when it beareth no fruite. And there is many a true Christian, like the brused Reed, that is ouerturned with euery blast of Wind: and like the Flaxe that hath Fire in it, which by reason of weakenesse, giues no heate nor light, but onely a smoake.

Thus much shall suffice for my first temptation, wherein I take my selfe satisfied. Now if you please, I will be glad to rehearse the second.

I am content, let vs heare it.

I am afrayd least I haue not tru­ly repented: and therefore that all my profession is onely in hipocrisie.

What mooueth you to thinke so?

Two causes especially: The first is. They which repent, leaue off to sinne: but I am a miserable sinner, I do continually displease God by my euill thoughts, wordes, and deedes.

You need not feare: for where Sinne aboundeth, (that is, the know­ledge and feeling of sinne, Rom. 5. 20.) there Grace [Page] aboundeth much more.

I finde not this in my selfe.

But yet you finde thus much in your selfe: Those corruptions which you feele, and those sinnes which you commit, you hate them, you are displea­sed with your selfe for them, and you endeauour your selfe to leaue them.

Yea that I do with all my heart.

Then how miserable soeuer you feele your selfe, by reason of the masse of your sinne, yet you are not subiect to condemnatiō: But shall most certainely escape the same. Rom. 8. 1. Take this for a most certaine trueth, that the man that hates and dislikes his sinnes, both before & after he hath done them, shall neuer be damned for it.

I am euen heart-sicke of my ma­nifold sinnes and infirmities; and those good wordes which you speake, Cant. 2 5. are as Flagons of Wine, to refresh my wearie, laden, & wealtring soule. I haue begun to leaue sinne and wickednesse, and to detest it long agoe. I haue been oft dis­pleased with mine infirmities and cor­ruptions. When I offend God, my heart [Page] is grieued; I desire to leaue sinne, I flie the occasions of sinne: I would faine fashion my life to Gods word: and I pray vnto God, that he would giue mee grace so to doe: and yet (which is my griefe) by the strength of the flesh, by the sleight and power of Sathan, I am verie often ouertaken, and fall maruey­lously both by speach and by deed.

Haue courage (my good bro­ther) for whereas you haue an affection to doe the thinges that are acceptable vnto God, it argueth plainely, that you are a member of Christ, according to that of Pau [...]. They which are of the spi­rit sauour the thinges of the spirit. Rom. 8. 5. Well then, if Sathan euer obiect any of your sinnes to you, make answere thus: that you haue forsaken the first husband the flesh, and haue espoused your selfe to Chri [...] Iesus: who as your head & hus­band, hath taken vpon him to answere your debtes: and therefore if he vrge you for them, referre them ouer vnto Christ: for there is no sute in Law a­gainst the wife, the husband liuing. Yea I adde further. If you be ouercarried [Page] with Sathans temptation, and to fall into any sinne, you shall not answere for it, but Sathan; it shall surely be rec­koned on his score at the day of Iudge­ment; for he was the author of it. If you fall by the frayltie of your flesh, it shall perish therefore; but you shall still haue Christ your aduocate.

Indeed (as you say) I haue in mee an aflection to please God; but when I come to performe my obedience, there I fayle.

Therefore marke this further, as long as the Children of God are in this life, God regardeth more the af­fection to obey, then the obeydience it selfe. And they shall be vnto mee, sayth the Lord of Hoastes, in that day I will doe this for a flocke, and I will spare them, as a man spareth his owne Sonne, that serueth him. The Father when he shall set his Child to doe any businesse, Mal. 3. 17. though he doe it neuer so vntowardly, yet if he shew his good will to doe the best he can, his Father will be pleased: And so is it with the Lord toward his Children. You looke to haue some per­fection [Page] in your selfe, but in this life you shall receiue no more but the first fruites of the spirit: Rom. 8. 25. which are but as a handfull of Corne, in respect of the whole Corne-field: And as for the ac­complishment of your Redemption, you must waite for it after this life. You would be kissed with the kisses of Christes mouth: but here in this world, you must be content, if you may with Mary Magdaline, kisse his feete; for the perfection of a Christian mans life, standes in the feeling and confession of his imperfections: And (as Ambro [...]e saith,) That the obedience due vnto God, standes more in the affection, then in the worke.

But why will God haue those whom he hath sanctified, labour still vnder their infirmities?

The causes are diuers. First, hereby he teacheth his Seruantes to see in what great need they stande of the righteousnesse of Christ, that they may more carefully seeke after it. Secondly, he subdueth the pride of mens heartes, and humbleth them by counteruayling [Page] the graces which they haue receiued, with the like measure of infirmities. Thirdly, by this meanes, the godly are exercised in a continuall fight against Sinne, and are daily occupied in purifi­ing themselues.

But to goe on forward in this matter: There is an other cause that makes mee feare least I haue no true re­pentance.

What is that?

I often-times find my selfe like a very Timber-log, voyde of all grace and goodnesse, froward and rebellious to any good worke; so that I feare, least Christ hath quite forsaken mee.

As it is in the straight Seas, the Water ebbes and flowes; so is it in the Godly: in them, as long as they liue in this World (according to their owne feeling) there is an accesse and recesse of the Spirit. Otherwhiles they be trou­bled with deadnesse and dulnesse of heart, as Dauid was, who prayed to the Lord; Psal. 1 [...]9. 88. To quicken him according to his louing kindnesse, that hee may keepe the testimonie of his mouth. [Page] And in an other place hee sayth, Psal. 119. 5. that Gods promises quickned him. Which could not be, vnlesse he had been trou­bled with great dulnesse of heart. A­gaine, somtime the spirit of God quite withdraweth it selfe, to their feeling, as it was in Dauid: In the day of my trou­ble (sayth hee) I sought the Lord, and my soule refused comfort: I did thinke vpon God, and was troubled. I pray­ed, and my spirit was full of anguish. Againe: Will the Lord absent himselfe for euer, and will he shew no more fa­uour? Psal. 77. 2. 3. 7. Hath God forgotten to be merci­full, &c. The Church in the Canticies cōplaineth of this: Cant. 3. 1. In my bed I sought him by night, whom my soule loued; I sought him, but I found him not. And againe: My Welbeloued put in his hand by the hoale of the Doore, and my heart was affectioned towardes him: I rose vp to open to my Welbeloued, & my hands did drop downe Mirrhe, my fingers poure Mirrhe vpon the handles of the Barre. I opened to my Welbelo­ued, but my Welbeloued was gone and past: Mine heart was gone when hee [Page] did speake. I sought him, but I could not finde him: Cant. 5. 4. 5. 6. I called, but he answered me not. Contrariwise, God at some o­ther times, Rom. 5. sheds abroad his loue most aboundantly in the heartes of the fayth­full. Cant. 1. 13. And Christ lyeth betweene the Breastes of his Church, as a Poesie of Mirrhe giuing a strong smell.

But how can he be a Christian, that feeles no grace nor goodnesse in himselfe?

The Childe which as yet can vse no reason, is for all that, a reasonable creature: and the man in a swounde, feeles no power of life, and yet he is not dead. The Christian man hath many quames come ouer his heart, and he falles into many a swounde, that none almost would looke for any more of the life of Christ in him: yet for all that, hee may be a true Christian. This was the state of Peter, Luk. 22. 31. when he denied our Sauiour Christ with cursing and ban­ning: his Fayth only fainted for a time, it fayled not.

I haue now opened vnto you the chiefe thinges that trouble mee, and [Page] your comfortable answeres haue much refreshed my troubled minde. The God of all mercie and consolation, re­quite you accordingly.

I haue spoken that which God out of his holy word hath opened vnto me; if you find any helpe thereby, giue God the prayse therefore, and carrie this with you for euer: Act. 24. 22. That by many afflictions both in the body and the minde, you must enter into the king­dome of heauen. Raw flesh is noysome to the stomacke, and is no good nou­rishment before it be sodden: And vn­mortified men and women, be no crea­tures fit for God; and therefore they are to be soaked and boyled in afflicti­ons, that the fulsomenesse and rancke­nesse of their corruption may be delay­ed, & that they haue in them some rel­lish acceptable vnto God. And (to con­clude) for the auoyding of all these temptations, vse this sweete Prayer fol­lowing, which that godly man M. Bradford made.

Short Rules sent by M. Rich. Green-ham, to a Gentlewoman troubled in minde, for her bet­ter Direction and Consola­tion, as also very necessary for euery Christian to be exer­cised withall.

THose temptations shall be laide to your charge wherevnto you yeelde, &c. Yeelde not there­fore, but resist, as Saint I [...]mes biddeth.

2 No motion shall hurt you where­vnto you giue not consent in heart: You haue no sinne which in heart you long to be freed from; you want no goodnesse, which in heart you couet to haue.

3 Where Sicknesse is at the highest, there is hope of diminishing: so like­wise [Page] in temptation.

4 It is a great mercie of GOD, to discerne a temptation, in time of temp­tation.

5 When you would doe any good, or receiue any good, offer vp your en­deauours, actions, and meanes, in a Sa­crifice to God in Christ: beseeching God to giue his holy Spirit to sanctifie his owne Sacrifice.

6 If you haue receiued but a litle re­lease of temptation, giue thankes, and you shall haue more.

7 It is a sinne aswell to denie Gods giftes▪ as to presume of them.

8 Temptations smoothereth as fire: burnes more inwardly.

9 Be perswaded alwayes you are in the presence of God & his Christ: and frame your actions accordingly.

10 Be more afraide of secret sinnes, then of open shame: lay this foundati­on sure, that there is mercie with Christ Iesus.

11 Remember the former mercies you haue receiued, and thinke your present estate, to be none other then the [Page] estate of Gods Children: if you be grie­ued, pray to God: if relieued prayse him: there is a vicessitude of griefe and comfort, as of light and darknesse.

12 Beware of a discontented minde in any case: yea, be contented to haue your desires denied you of God: and if your Prayer be not heard of God, vexe not your selfe too much; neither vehe­mently couet, nor be grieued for any thing, sauing the hauing, or losse of the fauour of God.

13 Labour for meeknes & patience, and be readie to kisse the Rodde, and to offer vp all to him, of whom you haue receiued your selfe: for if you struggle, it will fare with you as with a Birde in a Grinne, the more she striueth, the faster she is. We must vse the Word in trou­bles & temptations, as a sicke man doth his meat, which though he eate against the stomacke, and presently feeleth no benefite of it, yet we know by experi­ence, it doth him good, and himselfe af­terwards shall perceiue it.

14 The patient bearing of Miserie, is an acceptable Sacrifice to God; for [Page] when the Gold-smith putteth a peece of Gold into the fire to make better vse of it, it seemeth to the vnskilfull, that he vtterly marreth it. So the Children of God in affliction, seeme to the iudge­ment of the naturall man, vndone and brought to nothing: but spirituall thinges, are spiritually discerned.

15 Beleeue alwayes your estate to be the worke of God; and vary not there­in: for your humiliation, your consola­tion, is the glory of God, and the good of many others.

16 Beware that you doe not often alter your iudgement of your estate: as saying sometimes, It is Gods worke, sometimes Melancholy, somtimes your Weakenesse and simplicitie, sometimes Witcherie, sometimes Sathan: for the diuers thoughts wil much trouble you: You may thinke Melancholy to be an occasion, but no cause; & so of the rest. Therfore looke steadfastly to the hand of God surely trusting on this; that hee not onely knoweth thereof, but that whatsoeuer is done directly or indi­rectly, by meanes or immediatly, all is [Page] done and gouerned by his Diuine pro­uidence, for our good.

17 Say not you cannot be helped: for that may hinder the worke of God. Say not, If I were in such a place, and such a place, I should be well; for God is infinite, and therefore euery where: aswell where you are, as where you would be.

18 Whereas in consideration of the falling away of many, excelling you both in the ages and graces of the new birth, you feare you shall not perseuere vnto the end: your meditating and collection is good, so long as it pre­serues you from the carelesnesse of the flesh: but it is euill when it would dis­solue the assurednesse of your Fayth. Indeed so long as you looke vpon your selfe, you haue cause to feare, be­cause you are vnable to prolonge, as you are to begin new birth: but if you looke to God, you haue nothing but matter of Fayth; for that when he once loueth, he loueth for euer. Againe, as a man swimming in the deepe of Wa­ters, is neuer in danger of drowning so [Page] long as his head continueth aboue the Water: so though you swim in deepe seas of dangerous temptations, yet are you sure and secure, because Christ Ie­sus your head, is still aboue all your troubles; and therefore able to draw you his Members to the Shoare of Saluation, without all perill of peri­shing.

19 Beleeue that GOD the Father doth gouerne your temptation, that the holy Ghost shall and doth assist you, that Iesus Christ was tempted to ouer­come in you, that the Saintes on earth doe pray for you; euen those which ne­uer knew you; but doe pray for the tempted ones.

20 None can iudge of the worke of the Spirit, but by the light of the Spirit: as none can iudge of the Sunne, but by it selfe.

21 Dispute not with God, least you be confounded: nor with Sathan, least you be ouercome.

22 Be euer perswaded, your punish­ment is farre beneath your sinne.

23 In such multitudes of Gods mer­cies [Page] as you inioy, maruell not you haue some crosses, least wee should despaire: likewise crosses with blessinges, least we should presume.

24 In any outward blessing which you see you can not haue, beseech God you may neuer be vexed for it.

25 No shame, griefe, or sorrow, plea­seth the Lord, which goeth altogeather separated from a sweete perswasion of his fauour. Againe, our pleasing our selues in the assurance of pardon, is not acceptable to God, which altogeather respecteth the care of espying, beway­ling, and auoyding of sinne. Wherefore let this be the barre and bond of your affection in these cases: so long as Christ goeth with you, so long as the Mercies of God accompanie you, so long as the Grace of the Spirit shineth vpon you, be dealing with your sinnes, & condemne thē vnto death. Likewise while you are tender of Conscience, afrayde of Sinne, reuerently perswa­ded to walke holily with your God, laugh at Sathans accusation, despise de­struction [...], set at naught the terrours of [Page] Hell. You neuer erre, but by fayling of one or both these poyntes, that is; ey­there in your griefes, you are grieued without comfort; or in your ioyes, you reioyce without reuerence: and as in vnnecessarie griefes, you find no spiri­tuall pleasure; so in vnaduised ioyes, you can finde no spirituall profit.

26 It is the pollicie of Sathan, to blind and besot with a quiet possession of an vniust mirth, thereby to keepe them from the true sight of their sinnes, so to oppresse the sweete flocke of Christ, with false and causelesse feares, thereby to keepe them from the glori­ous feeling of their Redemption. Hee knoweth (to his griefe) that Ioy may be temporally interrupted, but not finally or eternally be denyed you. Therefore he plyeth himselfe, though he cannot extinguish it; yet to diminish your iust and royall right in your Christ: In re­gard whereof you stand guiltie of not maintayning the Lordes royaltie giuen to the Elect, if in the least measure you yeeld to these slauish feares of the ad­uersarie. This subtill Serpent is not ig­norant [Page] that by these pensiue practises, he doth weare to a dulnesse the edge of your prayers, & that he draweth from you with an vncomfortable teadious­nesse, the fruites of your fayth; and con­sequently by these meanes, you are de­priued of the fruite of a more comfor­table seruice to your God. The weake ones fearing also by your example, the profession of Christ to be strickt and comfortlesse.

17 A straight course of Religion is somewhat an vncomfortable compa­nion; but blessed be that mortification which so farre estrangeth vs from the world▪ that it changeth vs to the simili­tude of Christ; to whom we must be confirmed in sufferings, that wee may be like him in glory: Suffer not your heart to be straight, narrow, and vn­comfortable in heauenly thniges, this draweth away both the breath, blood, and life of true godlinesse: the Lord keepe you from euill. The Lord satis­fied you with gladnes. The Lord giue you the spirit of prayer, and heare your prayers. The Lord be your teacher, and [Page] your comfort: Oh pray, pray, pray, It is the best sacrifice to God, and the most comfortable duetie you can doe: I am not loath to put you in mind of these things, you haue many carfull for you in other thinges. Oh pardon mee if I be bold in this one thing: I trust I re­ioyce more in the good of your soule, then euer I should reioyce in the fruite of mine owne body. It should bee a thousand deathes; yea a thousand hels vnto mee, to see your soule miscarrie. Oh let me be accepted more then a ciuill Friend, more then a Frind of the world. Giue mee this benefite, to be thought further then a friend of the flesh.

That Man may thankefully re­ceiue, patiently beare, and ioyfully ouerpasse the crosse of Sicknesse: it is profitable for him to meditate principally (among others) of those poyntes following.

A short Direction for the dayly exercise of a Christian, both on the Saboth day, and also on the weeke dayes.

Rules for the behauing of thy selfe Christian-like, in imploy­ment about thy worldly bu­sinesse, and enioying the benefite of the same.

Saboth Exercises; or a short Directi­on how that day, may be best sancti­fied and kept Holy.

Good Counsaile.

A godly Meditation to be had in minde at our going to bedde.

THE SOLACE OF THE SOVLE.

A Threefold Alphabet of rules concerning CHRISTIAN practise.

• 1 AWake with GOD in the morning, and before all things giue him your first fruits and calues of your lips, 1. in Confession of sinnes: 2. Peti­tion of necessaries for body and soule. 3 Thankefulnesse for mercies recei­ued,
  Iosh. 24. 15.
  especially your late preseruation, rest, and protection of you and yours.
• 2 Account it not enough that your selfe serue GOD,
  Gen. 14. 14. and 18. 19.
  vnlesse you see all in your charge doe the same.
• 3 Arme your selfe against vvhatso­euer the day may bring forth, and vpon all occasions thinke on your happy re­demption, with much thankfulnes for so happy coniunction of iustice & mercie.

• [Page]1 BEware of occasions of sinne, and wisely inure your selfe in subduing the least, that at length the greater may be foiled.
• 2 Beleeue all that God speaketh vn­to you out of his word,
  1 Sam. 10. 16.
  but not all that man telleth you: nor tell to another all that you heare; but onely the truth, and that neither all nor alwayes.
• 3 Before you doe take in hand any thing,
  2 Sam. 2. 1
  counsell with Gods word if it be lawfull, & then performe it with prayer, that it may be as successefull as lawfull.

• 1 CArefully set your selfe in Gods presence all the day long, that setting him at your right hand you may not fall.
• 2 Carrie your selfe vnto all as the weake may be wonne,
  1 Cor. 10. 32.
  the strong com­forted, and the wicked ashamed.
• 3 Consider the dignitie of your soule,
  Mat. 15. 18.
  how beautifull it is to God and his Angels, so long as you keepe it vnspot­ted; that so you may clense your heart from the first motions of sinnefull [Page] thoughts, as Lust, Anger, Enuie, Pride, Ambition, Couetousnes, and the rather because the least sinne deserueth death.

• 1 DAily, Morning and Euening at least, solemnely on your knees make confession & requests with thanks­giuing: first, preparing your heart to seeke the Lord. In the Morning thinke that that day may be your last day: and when you goe to bed you know not whe­ther you shall rise, vnlesse it be to iudge­ment. It is safest therefore to vse prayer, as a key to open the Morning, and as a barre or locke to shut in the Euening.
• 2 Delight to doe all the good you can to Gods children;
  Gal. 6. 10.
  and to receiue all the good you can from them.
• 3 Distrust not Gods prouidence in any matter,
  2 Chr. 16.
  although you see the meanes wanting; neither when you haue them let them be relied on more then GOD himselfe; but let him be prayed vnto for the prosperous vse of them.

• 1 EXercise your minde in medita­ting often on the workes of
  Ier. 12. 2.
  [Page] God, as his creating and gouerning of the world, his prospering and punishing the wicked, his blessing and correcting his children, his preparing of vnspeake­able ioy for the one, and vnutterable tor­ment for other. But especially on the Sabbath adde to these meditations the holy exercises of prayer, preaching, Sa­craments holy conference, & such like.
• 2 Esteeme of euery one better then your selfe,
  Rom. 12. 16.
  and the more you excell an­other, be so much the more humbled.
• 3 Examine your thoughts well whi­ther they tend before you fulfill your owne desires;
  Rom. 14. 23.
  if you finde them vnpro­fitable, curious, vaine, or such as you can­not yeeld a sufficient reason to God or man for, kill them in the shell, let them not liue or breath longer in you.

• 1 FEare GOD and keepe his com­maundements:
  Eccles. 12. 23.
  for, this is the whole dutie of man.
• 2 Flie and auoyd places and persons infectious,
  Pro. 5. 8. & 6. 27. 28.
  vvanton, idle, vnthrifty and bad companie, which are to the soule as poisoned and infected ayre to the body.
• [Page] 3 Follow with faithfulnes & diligence your owne busines in the lawfull & par­ticular calling wherein God hath placed you;
  Eccles. 1. 13.
  onely be carefull in your earthly businesse to carrie an heauenly minde.

• 1 GRow vp daily in the practise of euery commandement, and in the faith of euery promise of God; see­ing God would haue the planted in his house thriue, well liking & more fruitfull in their age. Hee that is not best at last may seate whether euer he were good.
• 2 Giue no offence iustly vnto any man whether within or without:
  1 Cor. 10. 32.
  for woe to them by whom offences come.
• 3 Grieue for nothing in the world so much as for your owne sinnes,
  Rom. 7. 8.
  and in them for nothing so much as for offen­ding so louing a God; and that not one­ly in committing of euill, but also in o­mitting of good.

• 1 HVmble your selfe for your sins,
  2 Cor. 11. 31.
  that the Lord may raise you vp; for he that iudgeth himselfe aright, shall neuer be iudged of the Lord.
• [Page] 2 Honour all men in their places;
  1 Pet. 2. 17.
  but no man so much for his greatnesse as for his goodnes: and thus shall you imitate the Lord himselfe, who accept­eth not persons;
  Act. 10. 35.
  but in euery nation ac­cepteth him that feareth him.
• 3 Haue speciall care to auoid the sins which you haue found your selfe most inclined vnto, and which haue in times past most preuailed: for sinne is loth to be said nay, and Sathan seeketh reentrie.

• 1 IVstifie Gods wisedome in all his pro­ceedings concerning your selfe and others, his power in sustaining, his pro­uidence in maintaining, his Iustice in punishing, his loue in correcting, his bountie in promising, his faithfulnes in performing, his grace in giuing, his mer­cy in taking away: and in all things from the heart, blesse the name of the Lord.
• 2 In euery companie receiue some good, and doe some also to your power; leaue no ill sauour behind, you, neither doe hurt by speech, silence, countenance or example. In your praises be discreete in saluting courteous, in admonishing [Page] brotherly; and wise in mouing and en­tertaining speech or conference.
• 3 It is feareful to sin,
  Psal. 15. 3.
  but more to liue in it; & therefore register all your sins daily, bewaile them all times, pray for pardon of them and strength against them; con­temne none as counting it little, because God hath condemned it, & Christ hath died for it, or else must you eternally.

• 1 KNow GOD in Christ,
  Iob 17. 3.
  which is life euerlasting: kisse the sonne of GOD, lest hee be angrie; and know your selfe to bee a beleeuer, and that Christ is in you and you in him.
• 2 Keepe as your vowes with God,
  Psal. 15. 4.
  so your lawfull promises vvith men; for faith and truth must kisse each other in Christian conuersation.
• 3 Keepe out wandring and worldly thoughts as much as possibly may bee,
  Prou. 4. 23.
  narrowly watching your heart; for such as you suffer that to be, such will be your words, deeds, and whole conuersation.

• 1 LOue all things for Gods sake, & GOD onely for his owne; and [Page] looke you make him your friend, who­soeuer be your enemie for it: this you shall doe, if as an obedient childe you liue in the eye of your heauenly father.
• 2 Looke vpon the liues and beha­uiours of the wicked, to auoyd them, of the godly to imitate them, vpon the life and death of them both, as also your owne not far off; to make you lothe this world, and long after the life to come.
• 3 Let your meate,
  Luk. 24. 34.
  apparell, recrea­tion be lawfull, needfull, and moderate.

• 1 MAke no mention of God,
  Deut. 28. 58.
  or any word or worke of his, but with feare and reuerence; nor of any man but with loue, and carefulnesse, vsing his name as you would haue him to vse yours.
• 2 Marke other mens profiting in re­ligion to prouoke your selfe, their slips to make your selfe more wary, their ri­sings to be thankfull to God for them.
• 3 Meditate often vpon the foure last things, 1. Death, 2. Iudgement, 3. Hea­uen, 4. Hell.

• [Page]1 NEuer make shew of more ho­lines outwardly,
  Rom. 12. 11.
  then inwardly you haue in your heart, vvhich GOD seeth, in which hee desireth truth: nor please your selfe with your vnprofitable­nes, vnfitnes, or vnwillingnes to good.
• 2 No man is owner but steward of that he hath: you must therefore impart of the blessings you haue to those that stand in need, wisely, heartily, and in due season.
• 3 Note your owne speciall corrupti­ons,
  1 Cor. 11. 28.
  vvhether they grow strong or weaker, and how your selfe can resist them; & if any assault you more strong­ly, pray and make the matter knowne to God. The best way for a woman solici­ted to folly, to be rid of the tempter, is to tell her husband.

• 1 OFten speake to the praise of GOD, neuer of your selfe;
  Prou. 17. 27. & 10. 19.
  for other things, because many words want not iniquity, speake as few as you can, or rather none then vnprofitable.
• 2 Open not your mouth to speake
  Psal. 15. 3.
  [Page] of other mens infirmities especially be­hinde them, nor before them without griefe and sorrow.
• 3 Of euery idle word,
  Mat. 12. 36.
  account must bee giuen, and much more of euery vvicked vvord: and therefore let your speech be gratious, poudred with salt, and tending to edification.

• 1 PRaise the Lord for euery new benefit bestowed,
  1 Thes. 5. 18.
  and then by it promote his glorie, the Churches good, and your owne saluation; esteem­ing of graces giuen as spurres to godly­nesse, and pledges of eternall life.
• 2 Preuent anger before it kindle,
  Eccles. 7. 11.
  it is wisedome to quench the first sparkle of fire before it begin to flame. Consider, 1. The originall of anger, being pride or selfe-loue: 2. The cursed fruits, by giuing place to the Diuell: 3. Gods patience: 4. Gods image in your brother: 5. Your owne weaknesse in the same kinde: 6. The wrong is not remedied by reuenge, but inlarged; nor the wrong doer amen­ded, but imitated.
• 3 Prepare your selfe for death, and [Page] pull out his sting:
  1 Cor. 15. 56.
  first by bewayling sinnes past: 2. turning to God in time to come: 3. purposing a new life. None can die ill that bath had a care to liue well. Perswade your selfe, if you liue well you shall doe well; but if you dye well, doubt not but you shall doe better.

• 1 QViet your heart and be still vn­der the correcting hand of God;
  Psal. 39. 9.
  because, 1. he doth it: 2. for your best: 3. hee will moderate it: 4. supplie strength: 5. seasonably deliuer out of it.
• 2 Question not whether others should doe you good,
  Math. 5. 39.
  or you them first; it is praise worthy to be first in well do­ing: and if you doe good to your ene­mies, your reward is with God.
• 3 Quench not the spirit,
  1 Thes. 5. 19.
  nor suffer any godly motion arising in your heart to passe away, but feed it by reading, me­ditation, prayer and practise.

• 1 REade daily something of Gods booke for the increase of know­ledge and conscience;
  Psal. 1. 2.
  and adde hereto meditation and prayer: for these three, [Page] saith Luther, make a diuine: all time thus spent is well redeemed. As for lasciuious and idle bookes, shunne them as rockes.
• 2 Reioyce in the good you know by another; prayse God for it, pray for the increase of it. But if you know any euill by any, mourne for it; and if you can, by brotherly admonition amend it.
• 3 Refraine your eares,
  Iob 31. 1.
  eyes, mouth and hands, from hearing, seeing, speak­ing, or performing any wicked and vaine things; knowing that death often entreth in at the windowes.

• 1 STicke to God as well in aduer­sitie as prosperitie,
  Iam. 1. 2.
  the one be­ing as necessary as the other. If you want necessaries, humble your selfe for them: if you haue them, be humble with them; and vse them well lest you forfeit them.
• 2 Seeke reconciliation vvith your neighbour,
  Mat. 5. 23.
  freely forgiuing those that haue offended you, and earnestly desi­ring to bee forgiuen of all that haue bin offended by you.
• 3 Studie to approue both your heart to God,
  Mat. 23. 26.
  and your life to Gods children [Page] in your particular calling, and especially to such as to whom God hath ioyned you: as if a seruant, in obaying; if a Ma­ster in ruling; if an husband in louing; if a wife in reuerencing: for a good con­science, a good name, and good manners must goe together.

• 1 TAke heed of performing ho­ly duties for fashions sake,
  Heb. 3. 12.
  or without feeling and profit, for this is hy­pocrisie or prophanenesse.
• 2 Thankfully requite,
  Rom 1. 12. 16. &. 1. 12.
  at least with, 1. acknowledgement, 2. hearty affection, 3. prayer, the good you get by any man; for there is no member of the body but standeth in neede of other mens gifts.
• 3 Thinke it the greatest worke in the world to dye well: which to doe you must invre your selfe to die before hand; 1. by dying to your sinnes: 2. leauing the world in affection, before it actually leaue you: 3. in your last leauing of it, doe it willingly, yea ioyfully, whenso­euer, wheresoeuer, or howsoeuer God shall call you.

• [Page]1 VOw to God and keepe it,
  Eccles. 5. 3. 4.
  espe­cially striue in performing the solemne vow of your baptisme, and the couenants which you renew in the Lords supper.
• 2 Variance and discord with men will not stand with your peace with God.
  1 Ioh. 4. 20.
  If you loue God you will loue men also, for Gods image, or els for his Comman­dements sake.
• 3 Vse the world as not vsing it,
  1 Cor. 7. 31.
  and your prosperitie and liberty to be bet­tered by them. That is not gained which is gotten with the losse of your soule: and then is the soule exchanged with an handfull of the world, when it is not gotten and held: 1. in Christ restoring it: 2. with Christ the chiefe gaine: 3. for Christ the Lord of it.

• 1 VVAit vpon the Lord and hee will direct your way,
  Psal. 37. 34.
  become his seruant, for this is the way to attaine your truest libertie.
• 2 Weepe with them that weepe, and fellow-feele the afflictions of the bre­thren [Page] that are in the world.
  Ezech. 9. 4.
  Christ in hea­uen accounteth the sufferings of his Saints his owne: and wee his members vpon earth must doe the same. Religion and mercie are well matched by God, and must not by man bee diuorced. As for the miseries and sinnes of the age wherein you liue, mourne also for them, and pray to God for remedie.
• 3 Wish not a long life so much as a good life. He hath liued long who hath liued well. A short life in grace setteth in­to the euerlasting life of glory.

An order for the gouernment of Hous-holders and their fami­lies, according to the word of GOD.

THe word of the Lord teacheth vs, that it is not onely required of Maisters, Parents, and Hous-holders, that they them-selues haue a care to liue in the feare of God: but also they ought to see their whole fa­milies to doe the same. And that this charge is laide on them, note these places of Scripture following.

For as we are Maisters and Fathers in earth, and looke to be serued and obey­ed: So I acknowledge for mine owne part, that I haue a Father and Maister in heauen; whose will I must obey, in go­uerning the people committed to my charge, according to his will. This did [Page] faithfull Abraham, called the Father of the faithfull (Genes. 18. 19.) whose ex­ample (by Gods assistance) I intend in some measure to follow, to shew my du­tifull obedience, that the Lord may shew his mercy on me and mine, as he pro­mised and performed to Abraham; And therefore haue taken this order for the gouernment of my house as followeth.

A Scoare of wholesome Precepts, or Directions for a Christian life.

1 ACcompt not of your selfe better then you are, for the more base you are in your owne conceit, the more glorious are ye in the sight of God; for God regardeth a lowly minde, as the poore Publican that did deny himselfe had more fauour in the sight of GOD, then the proud Pharisie, that boasted of himselfe.

2 Speake not of God but with reue­rence, knowing that wee are not worthy [Page] to take his name in our mouth, much more we ought not to take it vainely.

3 Hold fast to God, aswell in prospe­ritie, as in aduersitie; for in aduersitie we come to God, but in prosperitie we forget our selues often: Also, if you be in aduer­sitie despaire not, but waight vpon God for deliuerance, and he will send it when there is no hope of it, to the glory of his owne name, and for the good of his children, as Daniell from the Lyons.

4 Buy and redeeme the time past with repentance; looke to the time pre­sent with diligence, and to the time to come with prouidence.

5 Let not malice make you to re­ueale that vvhich friendship bound you once for to conceale.

6 In Praysing be discreet: In salu­ting courteous: and in admonishing bro­therly, not hastily and angerly.

7 Reade something of Gods word daily, and doe not onely count it suffici­ent that you serue God truely your selfe but also looke that all your charge and houshold doe the same truely.

8 Whatsoeuer blessings yee craue of [Page] God, aske them in the name of Christ. For no man commeth to the Father but by me, Ioh. 14. 6. saith Christ.

9 Whatsoeuer you take in hand, be­fore you doe it aske counsaile of God, vvhither it be lawfull, and then doe it with peace of heart, if it be lawfull.

10 Looke that Meate, Apparell, & Re­creation, be needful, lawful, & moderate.

11 Take heede of presumptuous sins, for though many presume that God is a God of mercy, yet though he be a God of mercy to the penitent, yet he is a God of Iustice also.

12 Forsake the World, & flye to God; for it is vnpossible, that a man louing the World, should haue any comfort from God, for the loue of the World is enmity with God; besides keepe not any thing of the World to you, that may draw you from God; for God will not haue part of the Man, but the whole Man.

13 Be alwayes armed against tempta­tions, for those that belong to CHRIST must looke for temptations alwayes: and thinke not if that ye haue ouercome any temptation, once or twice, or often, that [Page] then you are freed: for Christ was temp­ted often, so were the Apostles, they had one time peace and then persecution; and then peace and after persecution, so alwayes an intercourse: and when they were in peace, they made ready to be ar­med for temptation, knowing that they should haue temptation: therefore this life is called a Christian warfare.

14 Besides, if yee are tempted and try­ed, it sheweth manifestly that ye belong to God: for God scourgeth euery Sonne that hee receiueth: Besides, those that haue no temptation or tryall, it sheweth manifestly they belong to the Diuell: for what need hath bee to tempt them whom he hath already in bondage?

15 Flye from all sinnes in generall, indeuour, and then God will accept your indeuours though weake and imperfect, through the perfection of Christ; and sticke to no darling sinnes; for the Di­uell can as well hold a man insubiection by one sinne, as by all sinnes.

16 Let the words that you speake proceede from the good Spirit, and not from the flesh, for if they doe, [Page] GOD abhorreth them.

17 As God doth abound in mercy and goodnesse towards you, so be you inlarged to him in obedience.

18 When ye are tempted at any time by the Diuell, or his Ministers, be sure to haue the word of God to answere him: for the word is compared to a two-edged sword, that doth not onely defend vs, but also offend our enemies.

19 Christ, he vsed Scripture to repell the diuel, he could haue driuen the diuel away with the breath of his Nostrils, but hee did answere him with Scripture, to shew vs example, that if wee were tempted at any time, wee should with Scripture repell him And that euery one may know them the better, they must reade them often, vse conference, and marking the true meaning of the vvords, and conferring one place of Scripture with another, and praying to God for to giue them the blessing of vn­derstanding it truely, and the like.

20 Follow your Betters, obserue and marke the Wise, accompany the honest, and loue the godly.

THE Text is a Prayer of Moses, and it hath three parts.

• 1 A Lesson.
• 2 Scholler.
• 3 Schoole-master.

1 The Lesson, to number our dayes, which may be numbred foure wayes.

1 The account which Moses maketh: the dayes of our life are threescore yeeres and ten, this number euery child can tell.

2 By comparison of three times:

1 Past, which being once gone and and past is nothing now it is past, were it a thousand yeeres it is but a thought.

II Future, which being to come, it is not yet certaine whether it will be to vs or no.

III Present, which is but at the instant.

3 Deduction, or Abstraction: thus, take from 70. yeeres 35. spent in sleepe, and fifteene yeeres of our child-hoode, the time of our vanitie; and tenne yeeres [Page] allowed for eating, recreating, idle talke, iourneyes, &c. then there will be found but tenne yeeres remaining well spent: whereof Lord how little is spent in thy seruice? These three wayes of numbring may be taught vs by men: the fourth way God onely can teach.

4 By a Christian and heauenly Arith­meticke, that is, so to number as we may by due consideration of the shortnes and vncertaintie of our life, apply our hearts vnto wisedome.

The Lesson contains an eleauen points of wisdome, to be learned from the vani­tie of our life: for if by Gods Spirit we be perswaded that euery houre may be our last, it will cause vs:

1 To set our house in order, that is, to haue our last Will alwayes ready, as God charged Ezechia, Esay 38. 1. lest death preuent vs.

2 To repent speedily: with haste to turne from all our sinnes, lest hereafter it be too late: Psal. 95. while it is called to day harken.

3 To beare all affliction with quiet and patient mind, seeing they cannot be long; Phil. 4. Patient, the Lord is at hand.

[Page] 4 To redeeme our time hauing mis­pent much, Ephes. 5. and the remnant being so lit­tle and vncertaine: as haruest-men and trauellers which haue loytered the fore­part of the day, the more bestirre them­selues the latter part.

5 To be fruitfull in all good workes, and constant in wel-doing, without wea­rinesse: seeing the time is short, and there will be an end, and the hope shall not pe­rish, and that wee shall finde all our good workes in life eternall.

6 To esteeme wisely of the things of this life which tarry with vs but a while, as comforts of our pilgrimage, and testi­monies of Gods loue, and pledges of bet­ter things layd vp in heauen for his.

7 So to vse the world, as if we did not vse it, fixing our delight on GOD, and the things of heauen, which wither not.

8 To be more studious of holy Scrip­ture, seeing the things which we are to learne are many and weighty, and our space to learne in so little.

9 To busie our selues much in the re­ligious education of our children, seeing we are shortly to leaue them, and religion [Page] is the best inheritance vvee can leaue them, and wee to leaue them to a wicked world.

10 To be full of good counsell toward others, and our selues to bee more capable of counsell.

11 To thinke euery word of God to be sweet and comfortable to our selues, and to feare God.

2 The Scholler, Moses, vvho had learned the wisedome already; yet desi­reth to be taught: how much more cause haue we so to doe?

3 The Schole-maister, God, by his spi­rit, to whom wee must therefore pray in faith, & submit by our obedience.

The degrees whereby Gods eternall Councill proceedeth in the sauing of them who are to be saued.

THE most iust and mercifull GOD hauing from euer­lasting propounded to glo­rifie himselfe by mankind.

[Page] And to that end decreed to create all men righteous in Adam. Gen. 1. 26.

Also to suffer Adam (for iust cause being left to his owne vvill) to fall, and by his will in disobedience to enwrap his whole kinde in sinne and death. Rom. 5. 12.

Setting all men (being now a lumpe of corruption) in his sight, 1 Fore-know­ledge. there vvere some of them in vvhom he tooke plea­sure: 1 Pet. 1. 2. setting his loue on them, for no o­ther reason but because he vvould, and was pleased so to doe.

Being pleased vvith some hee chose them, 2 Election. and seuered them from the rest, Rom. 9. 11. by eternall election.

Whom he had thus chosen and culled out (as it were) of the whole lost Masse, 3 Purpose. them hee purposed to saue, Ephes. 11. to the glory of his mercy. Vessels of mercy.

After this he predestinated, 4 Predesti­nation. that is, fore-ordained or appointed afore, to giue them a Sauiour, euen his owne son to be incarnate, and dye for their redemption.

And to giue them to him as his pecu­liar, to be grafted in him as his members, and made partakers of all his graces.

According to this fore determination 5 Calling. [Page] and appointment, hee called them in time, putting faith into them to receiue Christ, being offered in the word and Sacraments.

Then, 6 Iustifica­tion. euen at the same time, he iusti­fieth them by faith in his Sonne.

He sanctifieth them also by his sp [...]r [...] to liue a new life. 7 Sanctifi­cation.

Lastly, 8 Gloryfica­tion. at the end of their life he glo­rifieth them.

As a builder comming to a heape of stones. Note that foure of the former 8. degrees are execu­ted in time, though they were decreed before all worlds. First, he liketh some: Secondly, he chuseth them: Thirdly, he purposeth to vse them: Fourthly, he fore-ordaines with himselfe to hew them: Fiftly, hee sets men on worke to square them. So is Gods proceeding.

Those that shall be glorified are pre­destinated to be like to Christ. First, in the end, which is glory, ioy, and domini­on in heauen. Secondly, in the meanes, which be, 1. Holinesse of life, 2. Suffer­ing affliction.

Christ, the first borne, excelleth all his brethren: first, in Nature: 1. Diuine, being the onely begotten SONNE of God. 2. Humane, his manhood being [Page] conceiued by the holy Ghost.

Secondly, in Office: being, 1. that Prophet, to teach the Church perfectly the whole will of GOD. 2. That high Priest, by Sacrifice and Intercession to pacifie Gods wrath. 3. That King, migh­tily to protect and rule his people.

Thirdly, in Glory, blisse and dominion.

The Examination and tryall of our Christian estate: whereby we may easily discerne whether wee abide in the state of Nature, or the state of Grace; whether slaues to Sinne and Sathan, or seruants and heyres to Christ and his Kingdome.

YOu who haue walked in this little Garden, and gathered such flowers as may make a Nosegay smelling sweet vn­to your soules, & to expell such stinking weeds of sinne as might bring poyson to the same; be not lesse mindfull to apply the soueraigne salue of these sacred com­forts to the vpholding of your soules, [Page] then men are vsed to be for the preser­uing and curing of their weake and de­cayed bodyes: and for this purpose, behold the carking care of vvorld­ly men, who to aduance themselues in these outward things, neuer cease to afflict both soule and body, so they may effect what themselues so much desire. And that they may the better perceiue the increase of their labori­ous toyle, who doeth not often with a serious eye behold and see into his present estate, whereby they may di­scerne in what estate they stand? If there­fore men be thus carefull and prouident for those things which concerne this present life, both which (euen life and estate) in a moment may be taken from them, and the inioying of them bringeth no true comfort, but manifold griefes and sorrowes to the soule: how care­full then should wee bee to take an ac­count of our spirituall estate (by con­sidering how much more precious the soule is then the body, the estate of Grace then the state of Nature) how we haue growne rich in the graces of Gods [Page] spirit, which bring not onely true com­fort to vs for this present life, but giue assured testimonie of eternall happines in the life to come? And as no man can truely know his profit or losse in tempo­rary things, but by knowing his first and present estate, so no man can vvell di­scerne his progresse and gaines in spiri­tuall things, till he truely know his first and naturall estate.

For the better examination and triall of our spirituall estate, let vs consider, vvhat wee are by Nature. The Apostle Ephes. 2. 3. telleth vs, that all men by na­ture are in the state of condemnation: euery man by nature is dead in sinne, Ephes. 2. 1. he is as a loathsome carraine, Mans mi­sery in the state of na­ture. or a dead corps, lying rotting and stink­ing in the graue, hauing in him the seede of all sinne. From this estate none are exempted, as Iob 15. 14. Which wofull estate came vpon mankinde by the fall of Adam, Rom. 5. 1. we being then in him, and now of him, that is, wee are so descended out of his loynes, that of him we haue not onely receiued our naturall and corrupt bodyes, but also by propa­gation [Page] haue inherited his foule corrup­tions, as it were, by hereditary right.

This infection extendeth it selfe vni­uersally through the whole man, both soule and body, both reason, vnderstan­ding, will, and affections, Ephes. 2. 1. For, First, Sinne ex­tendeth it selfe to the whole man, both soule and body. in the minde there is nothing but blindnesse and ignorance concerning heauenly matters. Secondly, the Con­science is defiled, being alwayes eyther benummed with sin, or turmoyled with inward accusations and terrors. Thirdly, the will of man onely willeth and lusteth after euill. Fourthly, the affections of the heart, as Loue, Ioy, Hope, Desire, &c. are moued and stirred to that which is euill, to imbrace it; and they are neuer stirred to that which is good, vnlesse it be to eschew it. Lastly, the members of the body are the Instruments and tooles of the minde for the execution of sinne.

In this estate no man can please God in whatsoeuer he doth: Man in the state of na­ture can­not please God. for till we be in the state of grace, our best actions are sinnefull, as Preaching, Prayer, Almes­deedes, and the like: as it is written, Iob 14. 4. Who can bring a cleane thing out [Page] of that which is vncleane?

A man in the state of Nature may doe those things vvhich are of themselues good, A naturall man may doe that vvhich is in it selfe good, but not good to him that doth it. but they vtterly fayle in the man­ner of doing them, they doe them not as they should be done, that is, in Faith, Loue, Zeale, conscience of obedience; neither yet with cheerefulnes, delight, or feeling, but euen as it were, forcing them­selues to do the outward action, as Caine, the Pharises, Ananias, and Saphira.

So long as men be meerely naturall they haue no sight of their owne misera­ble estate, A meerely naturall man can­not see his misery. or of the blessed estate of the godly. For, the naturall man vnder­stands not the things that be of God: he being at enmity with God, and so depri­ued of his fauour. Consider his estate.

In the soule of man there are but two faculties, A naturall man hath a minde that nei­ther sees nor can see the things that be of God. the vnderstanding and the will: the spirit of God so discribes his vnder­standing, that not onely he saith the na­turall man vnderstands not the things that are of God, and as if it were not suf­ficient to expresse mans miserable estate, he addeth, neither indeed can he vnder­stand them, because they are spiritually [Page] discerned: A will that neither is nor can be subiect to the law of God. and againe, his will hee de­scribes it, that it is not subiect to the law of God, neither in deede can be.

Hereby we may perceiue the misera­ble estate of those who are strangers from God; This sets forth Gods povver and grace to be the greater because it restores mans na­ture being so farre peruerted. what an vnhappy condition of life it is that a man should liue in such an estate, wherein doe what hee can hee cannot please God? Let Caine sacrifice with Abell; let Esau with teares seeke a blessing from his father; let the Pharisie pray in the Temple with the Publican, yet all nor any of these shall please God, or goe home iustified: and for worldly glory let him be neuer so high amongst men, he is but abhominable vnto God.

In this state he is not onely an enemy to God, The best affections of vvicked men please not God. but in bondage and a slaue to the Diuell, hauing him to raigne in his heart as God, which may be perceiued in that he giueth obedience to him in his heart, A naturall man a slaue to the Diuell. and expresseth it in his conuersation: and this appeareth if he take delight in the e­uill motions that Sathan puts in his hart, Hovv, to perceiue our subie­ction to the Diuell. and doe fulfill the lusts of the diuell.

And in this estate he continueth, nei­ther seeing nor feeling his misery, nor [Page] desirous to come out of it, neither can he be perswaded that hee is in such a wofull case; as appeareth in the example of the Ruler, Luke 18. 21. and by the Church of Laodicia, which being poore, wretch­ed, miserable, blinde and naked, yet she thought hir selfe rich, and wanting no­thing. None can be saued but the re­generate. Thus he remaineth vnder Sathans dominion till he be regenerate & borne againe, and so brought into the state of grace: so that man liuing & dying in the state of nature, for any thing I see, cannot be saued: I speake not of infants and chil­dren, whereof some no doubt are saued by vertue of the promise and couenant, through the election of grace.

Seeing then that the estate of a Na­turall man is most miserable, and none growne to yeeres of discretion can be saued (for any thing vve know) but the regenerte, and such as are in the state of grace, I vvill therefore) for the better tryall of our present estate) shew vvhat regeneration is, and the properties of those in whomsoeuer this new birth is wrought, & such quallities as doe vsually shew forth themselues in those in whom [Page] soeuer the spirit of Christ dwelleth.

Regeneration is renewing & repayring of the decayed estate of our soules, What Re­generati­on is. or an act of the holy Ghost in Gods elect, whereby they are entred into a constant and faithfull exercise of a godly life.

As there is a Naturall birth of the whole man, so there is a spirituall birth of the whole man, which is, where as the Naturall faculties of the soule, as Reason, Vnderstanding, Will, Affection, and the members of the body also, are so sancti­fied and purged by grace, The quali­ty of rege­neration. that we vnder­stand, vvill, and desire that vvhich is good: for till a man be borne againe, he can no more desire that which is good, Till a man be borne againe he cannot de­sire that vvhich is good. then a dead man can desire the good things of this life.

The signes of regeneration are. First, a true touch of conscience for our sinnes, both originall and actuall: Secondly, a godly sorrow and griefe of heart for offending GOD by our transgressions: Signes of regenera­tion. Thirdly, an earnest desire after Christ and his righteousnesse, testified by a constant and diligent vse of the meanes, the word, prayer, and Sacraments, where­in [Page] GOD giues grace and assurance of mercy: Fourthly, an vnfained turning to God from all sinne by new obedience in life to please God in all things.

Further there are eight signes and tokens whereby all men may certainly know that they are sanctified, regenera­ted, Eight in­fallible signes of regenera­tion. and shall be saued. First, a loue to the children of God. Secondly, a delight in his vvord. Thirdly, often and feruent prayer. Fourthly, zeale of Gods glory. Fiftly, denyall of our selues. Sixtly, pati­ent bearing of the Crosse, with profit and comfort. Seauenthly, faithfulnesse in our callings. Eightly, iust and conscio­nable dealings in all our actions a­mongst men.

In whomsoeuer this worke of rege­neration is wrought, Where there is re­generation there is al­so mortifi­cation. there is euer found the action of mortification, for he that is resolued to endeuour his godly repen­tance, and laboureth the reformation of his sinfull life, must labour two things principally and of necessirie, Mortifica­tion and Regeneration: hee must first destroy his sinnefull estate, before hee can obtaine the estate of grace: for God [Page] and the gifts of God, are so absolutely holy, as that they cannot admit any mix­ture with sinne and wicked actions.

Mortification is a decay and perishing of the deeds of the flesh by the grace and operation of Gods Spirit, What Mortifica­tion is. vvhich deeds of the flesh are not onely our euill acti­ons, but our desires and carnall affecti­ons also: Mortifica­tion con­sists in two things. which mortification of a Chri­stian, consists in two things: first, in sub­duing by an holy discipline our inordi­nate lusts, which naturally rebell against the loue of God: Secondly, in a patient bearing of the crosse of Iesus: except we make some profit in the first, it is certaine we shall neuer proceede in the second: wheresoeuer Mortification is, there is al­so Sanctification.

Seeing that Mortification is the fore­runner of Sanctification, A tryall of Mortifica­tion. hereby we may try how farre we haue gone in the same. Experience teacheth that the nearer a man drawes to death, the lesse motion is in him, but being dead, he moues not at all: so is it with the spirituall man, the far­ther he goes in Mortification the greater is his progresse in Sanctification.

[Page] By which Sanctification trie thy selfe, Sanctifica­tion a true marke of a liuing soule. and see whether or no thou hast gotten life, by the righteousnesse of Christ: de­ceiue not thy owne hart in the matter of saluation; assure thy selfe so farre forth thou dost liue as thou art sanctified. As health is in the body, so is holines in the soule: a body without health fals out of one paine into another, till it dye: and so a soule without holines is polluted with one lust after another, till it dye.

Our Sanctification must be both in Soule and Body: Wee must sanctifie both body and soule to the Lord. it is not enough to cleanse the hands, feet, eyes, and tongue, but we must goe yet further, and be peni­tent in heart: for blessed are the pure in heart, such shall receiue the blessing.

We must consider in this worke of san­ctification, What is required to be san­ctified. from the direction of Gods word, whether our thoughts, words and workes be cleansed from their inward and outward corruptions, and that they be sequestred, and made impropriate to God: so that if wee haue set our very thoughts apart to God, then there is ho­linesse begun, and then we are meete for a sanctified vse: so if we be to serue for a [Page] holy vse, wee must not be for when and for what we list, but taken vp in thought, word, and deed, to serue the Lord: wee are not to bestow our thoughts on all things, but refer them to the Lord me­diately or immediately.

If our Sanctification be effectually wrought in vs, Our san­ctification must be constant and con­tinuall. it will be constant and continuall: so that we shall not deliuer an holinesse to GOD for a time, or in some causes, or for some persons, but we must throughly fulfill the dayes of our holinesse, It must not be maymed. not presenting a maymed holinesse. As in the Law it was not per­mitted to offer a lame or maymed beast, though it wanted but the tayle, which was a small thing; yea, euen for that de­fect the Lord refused it.

There are many professors vvhich would needes be men sanctified, but they are loath to be cleansed. Others when they cannot away with this strictnesse to continue say on this manner; Let vs prepare riuers of sinne, for Christ shed streames of bloud, the more we sinne, the greater glory will come to Christ. And thus they stand at a stay, their holinesse [Page] is a standing holinesse, it fils not▪ they still lye in their pollutions: their moti­on is but from the house to the Church, and from the Church home againe; and at the yeeres end they are as at the be­ginning, like a horse in a mill, that makes many circuits, from Morning till Night, and then is but where he was at first.

From Sanctification ariseth repen­tance; From san­ctification ariseth re­pentance. for a man cannot hate his sins be­fore he be sanctified, & he cannot truely repent for them before he hate them.

Repentance is a constant returning from all sinne vnto God, What re­pentance is. or an inward sorrowing and continuall mourning for sinne, ioyned with faith and humiliation, and both inward and outward amend­ment: inward, in changing the thoughts and affections of the heart, and outward, in changing the words and workes, from euill to good: I say it is a turning, not from one sinne vnto another, as from whoredome to theft, and the like, neither is Repentance euery sorrow, but sorrow for sinne: not for some sinne, but for all sinne: not for an houre but for euer. Euery sorrow is not repentance, for so [Page] should worldlings repent: euery pant for sinne is not repentance, so should Pha­raoh repent: all weeping and lamenting is not repentance, so should Esau, Iudas, and Caine, repent: euery little humbling of our soules is not repentance, for so should Ahab repent: all good wordes and good purposes is not repentance, for so should euery sicke man repent: euery cry to God for mercy is not repentance, for so should euery foole repent.

Hereby it may appeare what repen­tance is, Many are deceiued in repen­tance. as also how many are deceiued in repentance; and therfore that we may the better try our repentance, let vs know that repentance is when a man turnes to GOD, How to try our re­pentance. and brings forth fruits worthy amendement of life.

This turning to God hath two parts; the first is a purpose of heart and resolu­tion neuer to sinne any more, but to leade a new life: the second is an holy endeauour and labour in mans life and conuersation to purifie and cleanse him­selfe from sinne: for a man must be re­newed, and come to an vtter disliking of his owne sinne, before he will turne from [Page] them and leaue them.

By this it may appeare that there is one manner of sinning in the godly, and another in the vngodly, though they fall both into one sinne.

A wicked man when hee sinneth, The dif­ference be­tweene the godly and wic­ked in one and the same sinne. in his heart hee giueth full consent to the sinne, but the godly, though they fall into the same sinne with the wicked, yet they neuer giue full consent: for they are in their vvills, mindes, and affections, partly regenerate, and partly vnregene­rate, and therefore their wils doe partly will, and partly abhorre that which is euill, according to that of Paul, Rom. 7. 22. And that the Godly man neuer giueth full consent to sinne, it is euident by three tokens.

First, Three to­kens ma­nifesting this diffe­rence. before he come to doe the sinne hee hath no purpose or desire to doe it, but his purpose and desire is to doe the will of God, contrary to that sinne. Se­condly, in the act or doing of the sinne, his hart riseth against it, yet by the force of temptation, and by the mighty vio­lence of the flesh hee is exhaled on, and pulled to doe wickednesse. Thirdly, after [Page] he hath sinned, he is sore displeased with himselfe for it and truely repenteth.

A manifest example hereof wee haue in Peter and Iudas: Peter before the denying of his Maister had no purpose so to doe, but rather to dye in his cause: in the act, he had a striuing with him­selfe, as appeares, by this, that first hee answered faintly, I know not what thou sayest, and yet after, when the assault of Sathan more preuayled, he fell to swea­ring, cursing, and banning; after his fall, he repented and wept bitterly for it: all was contrary in Iudas, who went with a full intent to betray his Maister, for the Diuell made him yeeld & fully consent to doe it, hauing long tempted him vnto it, and entred into him: afterwards when Christ was betrayed, Iudas was not sor­rowfull for his sin with godly sorrow, but in a dispayre of mercy hung himselfe.

Although this which hath beene said may be sufficient to proue our repen­tance, Seauen signes of true Re­pentance. whether true or false, good or bad: yet to make it more apparant, consider seauen special signes, set downe by the A­postle, The first is Care. 2 Cor. 7. 11. The first is, care; Euery [Page] one that hath a godly sorrow, and true repentance, is not sloathfull but diligent; not carelesse, but carefull to auoid all sin as well as any one: as also he is most carefull to doe that which is good, not for feare, but for loue; not because man but because God commandeth.

The second is, The se­cond is a clearing of our selues. a clearing of our selues, that is to say, when a man hath the fee­ling of sinne, and shunneth it, and Sathan accusing him, he cannot abide and beare that accusation, but is disquieted till hee haue gotten pardon of his sinne, with as much earnestnesse as for the most waightiest thing in the world, confessing the action and inditement, and desiring the pardon of it, by which hee may be able to answere his accusers.

The third is Indignation, The third is Indigna­tion. making men angry against those sinnes which before they liked: yea, to be out of pati­ence vvith themselues, that they vvere such wretches, and so carelesse to be o­uer-taken with them, and to take on, as it were, with themselues, that they haue slipped into such sins: for true godly sor­row doth euer bring such Indignation.

[Page] The fourth is Feare, The fourth is Feare. that is, an affecti­on fearing sinne, because it is sinne, fea­ring to offend God because of his mer­cy and goodnesse, and benefits receiued, not flying or departing from God, but drawing neerer vnto him when they haue offended him.

The fift is a Desire, The fift is Desire. which is a feruent affection to God and his word & to spi­rituall and heauenly things. This is ma­nifest in the example of the Iaylor, who after he was smitten with sorrow and true repentance, came with this note to Paul, saying, What shall I doe to be saued?

The sixt is Zeale, The sixt is Zeale. which maketh men zealous for God and his worship, zea­lous of pietie and good workes, not to doe them carelesly and negligently, but it maketh them doe (though with great labour and cost, yea danger and hazard) those things which they see they ought to doe.

The seauenth is Reuenge, The sea­uenth is Reuenge. that is, the penitent man is so offended with the sin hee hath committed, that hee will be re­uenged of himselfe for it, as for example, if hee haue offended in gluttony, he will [Page] reuenge himselfe by fasting two or three daies after; if he haue offended in whore­dome, hee will be reuenged of his lusts by bewayling of them euer after: and so of other sinnes. By these it may appeare what true repentance is.

In whomsoeuer true Repentance is thus found, it euer proceedeth from a true and iustifying Faith: for none can repent or practise this duety of Repen­tance, but those vvho haue Faith and Grace: without Faith it is impossible to please God. I will therefore first declare vvhat Faith is: Secondly, the tryall of Faith: Thirdly, the fruits of Faith: and lastly, how Faith is kept.

Faith is a wonderfull grace of Gods Spirit, What Faith is. whereby the elect doe apprehend and apply Christ and all his benefits vn­to themselues particularly.

To make tryall in our selues whether our Faith be true and sound or not: Try it tvvo waies. This will appeare two wayes: first, by the be­ginning 1 and degrees of the workes of the Spirit, which goe before a true and liuely Faith; which be three: first, a true 1 sight of our sinne, with an apprehension [Page] of the wrath of GOD for the same. Se­condly, 2 a true sorrow and griefe of heart for offending God by these our sinnes: 3 and lastly, an hungring and thirsting after the mercy and grace of GOD in Christ, aboue all worldly things: where these things are, there is grace; but where these things are wanting, there is no true faith, but presumption.

2 Secondly, faith wil appeare by the work of loue; for in loue will saith bring forth all the duties of the Morall Law, both to God and man: for faith worketh by loue, and loue is the fulfilling of the Law.

Further, A further tryall. for the tryall of our Faith, Christ tels vs that the more we are di­stracted with worldly cares, the lesse is our beliefe in God; for distrustfull care comes from vnbeliefe in Gods proui­dence, and the lesse we trust in God for temporall things, the lesse doe wee be­leeue eternall mercies, for the same faith layes hold on both: but if we can truely depend vpon God for temporall bles­sings, in the sober vse of lawfull meanes, then wee shall relie vpon his mercy for the saluation of our soules.

[Page] This tryall is not made in prosperitie, The tryall of our faith is not made in the time of prosperity. for when God sends aboundance, euery one will trust in him, but vvhen vvant comes then is tryall of thy faith: if then thou relie on God, though meanes fayle, thy faith is strong, but if thy heart be opprest vvith sorrow and feare, and thou make no conscience of vnlawfull meanes, then suspect thy selfe, thy faith is none at all: for the Iust shall liue by faith.

Thus much of faith, Our vni­on vvith Christ. and the tryall thereof: now follow the fruits and bene­fits thereof. By meanes of this speciall faith the elect are truely ioyned vnto Christ, Three e­speciall benefits had by our vnion vvith Christ. and haue a heauenly commu­nion vvith him, and therefore doe in some measure feele his holy spirit mo­uing and stirring in them.

The elect being thus ioyned to Christ, What Iu­stification is. there ariseth three wonderfull be­nefits from it: Iustification, Adoption, and Sanctification.

Iustificationn is, From Iu­stification arises di­uers bene­fits both outvvard and in­vvard. when the elect being in themselues rebellious sinners, and Gods owne enemies, yet by Christ they are accepted of the Lord, as perfectly pure and righteous before him.

[Page] From true Iustification proceedeth 1 many other benefits: the first is Recon­ciliation, Reconci­liation. by vvhich a man Iustified is perfectly reconciled to God, because his 2 sinne is done away, and hee is perfectly arayed with the righteousnes of Christ: Afflictions are not pu­nishments for sinne but father­ly chastise­ments. the second is, that afflictions to the faith­full are no punishments for sin, but one­ly fatherly and louing chastisements: for the guilt and punishment of sinne vvas boren in Christ; now therefore if a Chri­stian be afflicted it is no punishment: for then God should punish one fault twice, once in Christ, and the second time vp­on the Christian, which thing doth not agree with Gods Iustice: the third is, that the man Iustified doth merit and deserue at Gods hands the kingdome of heauen: for being made perfectly righteous in CHRIST, and by his righteousnesse, he must needs merit eternall life, in and by the merit of Christ.

Inward benefits proceeding from Iustification are those which are inward­ly felt in the heart, and serue for the bet­ter assurance of Iustification, and they are cheifly foure.

[Page] The first is, peace of conscience, arising 1 from this perswasion, Peace of consci­ence. that his sinnes are freely pardoned, & the wrath of God ful­ly appeased by the merit and suffering of Christ Iesus, by a liuely faith applyed.

The second is, enterance into Gods fa­uour, Enterance vvith boldnes into Gods presence. 2 and a preseuerance in it, vvhich is indeed a vvonderfull benefit, vvhen a man, that is freely pardoned and iusti­fied in Christ, doth boldly, approch to Gods presence, and they are ready to aske and sue and also to obtaine any be­nefit that is their good.

The third is, a spirituall Ioy in their 3 hearts, A spiritual Ioy in the heart. euen then when they are afflicted, because they looke certainly to obtaine the kingdome of heauen.

The fourth is, that the loue of God is 4 shed in the hearts of the faithfull by the holy Ghost, Feeling of Gods loue. that is, that the holy Ghost doth make the faithfull very euidently feele the loue of God towards them, and doth as it were fill their hearts with it.

In whomsoeuer these singular bene­fits are thus to be found, The graces of God & his spirit are not seuered. there is euer to be found assuredly that the spirit of God dwelleth in them, and in that the spirit [Page] of God dwelleth in them, it imports not onely a familiar presence, but also a con­tinuance thereof: hee dwels not for a month, as a guest for a Night, but for euer: how euer by temporall distractions he humble vs, yet shall he neuer depart from that soule vvhich once hee hath sanctified to be his owne habitation: and this comfort is confirmed to vs by three sure arguments.

The first is taken from the Nature of God: 3 Argu­ments to proue that the rege­nerate are sure of per­seuerance. hee is faithfull, saith the Apostle, by whom we are called to the fellowship of his sonne, who will conserue vs to the end, and againe, saith he, I am perswaded that hee which hath begun his good worke in you, First, from the nature of God, that be­gets vs. will performe it, vntill the day of Christ.

The second argument is taken from the nature of that life which Christ com­municateth to his members, The se­cond, from the nature of the thing be­gotten. it is no more subiect to death: we know that Christ rai­sed from the dead, dyes no more: this life is communicated to vs, for it is not wee that liue, but Christ that liues in vs.

The third is taken from the nature of that seed whereof wee are begotten: The third, from the nature of that seede vvhereof we are be­gotten. for [Page] as the seede is, so is the life that comes of it: now the seed saith the Apostle is im­mortall; Wee are borne anew, not of mor­tall seed, but immortall; our life therefore is immortall.

As the first greatest question in reli­gion is concerning the Sauiour of the world, The se­cond main question in religion is, who are Christi­ans. Mat. 11. 3. so the second is con­cerning them who are to be saued: if the iudgement be referred to man, euery man accompts himselfe a Christian; if iudgement be sought for from the Lord, hee giues an Answere to all, If any man haue not the Spirit of Christ, the same is not his.

Hereby euery Christian may haue a notable rule how to try his owne estate: A soue­raigne rule whereby Christians of all sorts must bee tryed. for to destroy the pride of all their glory, (with one word) who esteeme somewhat better of themselues for the priuiledge of their estate, when they excell others, here it is said, Rom. 8. 9. If any man, he speakes without exception, be what thou wilt beside, neuer so noble, neuer so rich, neuer so learned, if thou hast not the spi­rit of Christ, thou art none of his.

Againe, we see that Christ and his spirit [Page] cannot be sundred: let no man say hee hath Christ, except he haue the spirit of Christ: hee is not a man who hath not a soule, so hee is not a Christian who hath not the spirit of Christ, Iohn 4. 13. And as CHRIST and his spirit cannot be sundred, so cannot the spirit be sundred from the fruits of the spirit. Now the fruits of the spirit, are Loue, Ioy, Peace, long suffering, gentlenesse, goodnesse, faith, meekenesse, temperance: if the spirit of Christ dwell in vs, and if we liue in the spirit, let vs walke in the spirit: and this may be a conuiction to carnall pro­fessors, that while they say the spirit of Christ is in them, they declare none of his fruits in their liues and conuersations.

We are to know that the operations of the spirit are two-fold; The ope­rations of the spirit are two­fold. the one is general, and the common operation which hee hath in the wicked, for hee illuminates euery one that commeth into the world. 1 That Caiaphas, Externall, common to all men. and Saul can prophe­sie, and Iudas can Preach, it is from him: this way hee worketh in the wicked, not for any good to them, but for aduance­ment of his owne worke: the other [Page] kind of the holy ghosts operation is spe­ciall & proper to the godly, by which he 2 doth not onely illuminate their mindes, Internall, proper to the godly. but proceedes also to their hearts, and workes this three-fold effect in it, San­ctification, Intercession & Consolation.

First, 3 Effects wrought by the spe­ciall opera­tion of the spirit in the godly. he is vnto them a spirit of sancti­fication, renewing their hearts by his ef­fectuall grace: he first rebukes them of sinne, awakes their consciences by the sight thereof, and giues them a sence of that wrath which sinne hath deserued; whereof arises heauines of heart, sadnesse 1 in their countenance, Sanctifi­cation. lamentation in their speech, & such an alteration in their vvhole behauiour, that their former pleasure becomes painefull vnto them, and others who knew them before, won­der to see such a change in them.

From this he leades them to a sight of Gods mercy in Christ, he inflames their hearts vvith an hunger and thirst for that mercy, and workes in their hearts such a loue of righteousnesse, and ha­tred of sinne, that now they become more affrayd of the occasions of sinne, then they were before of sinne it selfe: [Page] This resistance of sinne, and care to a­uoid the occasions of sin, are vndoubted testimonies that Christ dwels in vs.

This is the first operation of the spi­rit, but it is not all, he proceedes further by degrees: for the kingdome of God is as if a man should cast seed into the earth, which growes vp hee cannot tell how: first, it sends forth the blade; secondly, the eares, & then the corne: so proceeds the kingdom of God in man by degrees.

2 In the second place, the holy spirit be­comes a spirit of Intercession: Intercessi­on. so long as we are bound with the cord of our trans­gression we cannot pray, but when hee looseth vs from our sinnes, hee openeth our mouth to God, hee teacheth vs to pray, not onely with sighes and fobs which cannot bee expressed, but also puts words in our mouthes, such as wee our selues who speaks them are not able to repeate them againe.

3 And thirdly, he becomes vnto them the Spirit of Consolation: Consola­tion. if he be vnto thee a sanctifier and intercessor, he shall not faile at last to be thy comforter: if at first, after thou hast sent vp supplications [Page] thou finde not his consolation descen­ding vpon thee, be not discouraged, but be more humbled: for our sin shortens his arme, and the hardnes of heart holds out his comforts: wee must fall downe with Mary, and lye still washing the feete of Christ with our teares, before he takes vs vp in his armes to kisse vs: and if wee finde these effects of his grace going be­fore the humiliation of the heart, That chri­stian vvho hath Gods spirit knowes he hath him. & the grace of prayer, we may be out of doubt that this consolation shall follow after.

By this it is euident, that he that hath the spirit of Iesus knowes that hee hath him: and herein consisteth the chiefe glory of a Christian, It is the glory of a Christian that Christ dwels in him. that he hath such a guest to abide with him for euer, where­by vnspeakeable blessings are vouch­safed vnto him.

First, where this holy spirit comes to dwell, The bene­fits that come by Christs dwelling in vs. he repayres the lodging: man by nature being like to a ruinated pallace, is restored by the grace of Christ: as to the soule the Lord stirres vp new lights in the minde, restores life to the heart, communicates holinesse to the affecti­ons, so that vvhereas before the soule [Page] 1 vvas an habitation for vncleane spirits, that is, Repayres the lodge. defiled with all sorts of vilde and vncleane affections, the Lord Iesus hath sanctified it to be a holy habitation to himselfe: the body is repayred partly vvhen the members thereof are made weapons of righteousnes in this life, and partly in deliuering them from mortali­ty, vvhich shalbe done in the resurrecti­on. 2 Againe by his dwelling in vs we haue the benefit of prouision: hee vvill neuer suffer vs to vvant any thing that shalbe good for vs, Prouides all necessa­ries. he is not burthenable, after the manner of earthly Kings, but his re­ward is with him.

We may further consider those excel­lent benefits that vvee haue by the spirit of Christ dwelling in vs: 3 Three speciall comforts by Christs dvvelling in vs. first hee giues life to the soule, and makes it to liue the life of Christ, Gal. 2. 20. secondly, when soule and body are sandred by death, he leades the soule to liue with him in glo­ry: and thirdly, he casts not off the care of the body, but preserueth the very dust and ashes thereof till the day of the re­surrection: O what a kindnesse is it that the Lord will honour the dead bodyes [Page] of his children!

Surely there was neuer a house so well paid for in the world: O how happy is he who hath such a guest to dwell with him: vvhat recompence hast thou to looke for? he dwells with thee on earth, thou shalt dwell with him in heauen; he a few yeeres with thee, thou with him for euer.

The second maine benefit arising from our vnion with CHRIST, The se­cond maine be­nefit is A­doption. is Adoption, whereby they which are iustified are also accounted of God as his owne children.

From Adoption proceeds many other benefits: From A­doption proceedes many be­nefits. first, the elect childe of God is hereby made a brother of Christ: se­condly, he is a King, & the kingdome of heauen is his inheritance: thirdly, hee is LORD ouer all creatures saue Angels: fourthly, the holy Angels minister vnto him for his good: fiftly, all things, yea, grieuous afflictions, & sin it selfe, turne to his good, though in it owne nature it be neuer so hurtfull: and lastly, being thus a­dopted, hee may looke for comfort at Gods hands answerable to the measure of his afflictions, as God hath promised.

The inward assurance of Adoption [Page] is by two witnesses: The assu­rance of a­doption by two notes. the first, is our spirit, which being often feeble and faint, God hath giuen vs of his owne spirit to be a fellow-witnesse with our spirit: this testimony of the holy Ghost is best discer­ned in the time of tryal, & at the houre of death, which a reprobate cannot haue at all, though indeed a man flattering him­selfe and the diuell imitating the spirit of God, doth vsually perswade carnall men and hipocrits that they shalbe saued. But that Diuellish illusion, and the testi­mony of the spirit, may be discerned by two notes.

The first is, The first is, feruent prayer. feruent and hearty prayer to God, in the name of Christ: for the same spirit that testifieth vnto vs that we are the adopted children of God, doth also make vs cry, that is, feruently, with sighes and groanes, pray to God: now this feruent praying, can the Diuell giue to no Hipocrite, for it is the speciall worke of the spirit of God.

The second is, The se­cond is, a Filliall loue. they which haue this speciall testimony, haue also in their hearts the same affections to God which children haue to their father: namely, [Page] Loue, Feare, Reuerence, Obedience, Thankefulnesse, and the like: for they call not vpon God as vpon a terrible Iudge, but they cry Abba, that is, father: and these affections they haue not whom Sathan deludeth with a fantasti­call imagination of their saluation.

The third maine benefit is, Sanctifica­tion, the third maine be­nefit. inward san­ctification, by vvhich a Christian in his minde, in his will, and in his affections, is freed from the bondage of sinne and Sa­than, and is by little and little inabled by the spirit of Christ to discerne & approue that which is good, and to walke in it.

Now this Sanctification is through the whole man, in the spirit, soule, and mind. Sanctifica­tion of the minde. The sanctification of the mind is the inlightning of it with the true know­ledge of Gods word: it is of two sorts, eyther spirituall vnderstanding, or spi­rituall wisedome.

Spirituall vnderstanding is a generall conceiuing of euery thing that is to be done, The diffe­rence be­tvveene spirituall vnder­standing, and spiri­tuall vvise­dome. or not done, out of Gods word.

Spirituall wisedome is a speciall grace of Gods spirit, peculiar only to the elect, whereby a man is able to vnderstand out [Page] of Gods word, what is to be done, or not to be done in any particular things or ac­tion, according to the circumstances of the person, time, and place: the principall point of this wisedome is to determine of true happinesse, whereunto the whole life of man ought to be directed: which happinesse is the loue and fauour of God in Christ.

To obtaine this heauenly wisedome we must be carefull of these two things: How to get true wisedome. first, to get the Feare of God into our hearts: which is a reuerent awe of the heart towards GOD, What the Feare of God is. whereby a man is fearefull to offend, and carefull to please God in all things: & this we shall get if we receiue the word of God with reuerence, How to obtaine it. and apply it to our owne soules when we heare it, trembling thereat vvhen it toucheth our consciences, and humbly submitting our selues vnto it, vvithout raging or repining: secondly, wee must close vp the eyes of our mindes, that is, we must deny our owne wisedome, and suffer our selues in all things to be ouer­ruled and ordered by the written word of God.

[Page] To walke in the course of our liues by this heauenly vvisedome, How to walke wisely. wee must in euery good action obserue these foure Rules: first, the thing wee doe must be iust: secondly, the meanes of effecting it must also be iust: thirdly, we must keepe our selues therein within the lymits and compas of our calling: fourthly, we must doe the thing with an honest and vp­right heart, and for this purpose we must alwayes heare the word of God, to tell vs what is iust.

The sanctification of the Memory is, Sanctifica­tion of the Memory. when it can both keepe and remember that which is good & agreeable to Gods will, where as naturally it best remem­bers lewdnesse, wickednesse, and vanity.

Sanctification of the Conscience may be discerned by this, Sanctifica­tion of the Consci­ence. that it checkes for the least sins, before actuall repentance be performed, and likewise approues our vpright walking in the whole course of our life: it procures peace with God and with man, so farre as it is profitable & ex­pedient, and breedes contentment in the life, in all occasions it procures cheerful­nesse in the countenance, and readinesse [Page] in all our businesse it makes vs couragi­ous in the truth, and willing to defend the same, it makes vs victorious in trou­bles, and ready to yeeld vp our liues into the hands of God.

Sanctification of the Will is descerned hereby, Sanctifica­tion of the Will. that it is so far forth freed from sin, that it can will and chuse that which is good and acceptable to God, and re­sist that which is euill: it is further per­ceiued by our cheerefulnesse in well-do­ing not by compulsion, but of a willing minde, by resisting as well the occasions, as sinne it selfe, and by yeelding to sinne with griefe, rising by repentance out of the same.

Sanctification of the affections are knowne by this, Sanctifica­tion of the Affections. that they are moued and inclined to that which is good to im­brace it, and in that wee can more ioy or grieue for spirituall causes then carnall; that they tend to the crucifying of the flesh, and building forward of the new man, and are not commonly affected and stirred with that which is euill, vn­lesse it be to eschew it.

Amongst these sanctified affections, [Page] foure especially are to be marked: Of our sanctified affections especially foure to be marked. first, Zeale of Gods glory, by which a Christi­an is thus affected, that rather then God should lose his glory, hee could be con­tented to haue his owne soule damned, as it was with Moses, Exod. 32. 12. and al­so 1 Paul. Zeale of Gods glo­ry.

The second is, the feare of God: with­out it a man cannot be vvise: it is the 2 first step to vvisedome. In this feare of God their be two parts: Feare of God. the first is, a per­swasion of heart that we are in Gods pre­sence: the second is, that being in Gods presence, we stand in awe of him, which is when a man takes heed to his wayes, lest he offend God.

The third is, the hatred of sinne, be­cause 3 it is sinne, Hatred of sinne. and especially of a mans owne corruptions, wherewith a Christi­an is so turmoyled, that in regard of them, and for no other cause, he desireth to be out of this most miserable world, that he may leaue to displease God.

The fourth is, Ioy of heart, in conside­ration 4 of the neerenesse of the terrible day of Iudgement and second comming of Christ: Reioycing at the day of Iudge­ment. in regard whereof they shall lift [Page] vp their heads, because the full accom­plishment of their redemption is at hand

The sanctification of the body is, Sanctifica­tion of the body. when all the members of it are carefully kept and preserued from being meanes to ex­ecute any sinne▪ and are made the Instru­ments of righteousnesse: for euery mem­ber is to be kept pure and holy.

To maintaine and keepe a true and iustifying faith (by vvhich wee are vni­ted to Christ, How to keepe faith. and thereby inioy all bles­sings) is to maintaine true religion, both in life and death, and for this end these rules must be remembred.

1 First, we must haue in our hearts sin­cere loue to God in Christ, to his Church 2 and true religion: secondly, we must not onely know and beleeue that Christ died for our sinnes, and rose againe for our iustification, but we must labour to feele the power and efficacie of his death kil­ling sin in vs, and the vertue of his resur­rection, raising vs vp to newnesse of life: 3 thirdly, wee must not content our selues to know and professe that God is merci­full, but withall we must take obseruati­on of his louing fauour towards vs par­ticularly, [Page] adding one obseruation to ano­ther, so our hearts may be grounded in the loue of God.

Because there is nothing that doth more euidently distinguish between the regenerate and vnregenerate man, then such fruits as each of them doe vsually bring forth in their liues and conuersati­ons, I will therefore shew the vertues of the one, and the vices of the other, with their seuerall discriptions: whereby eue­ry man may perceiue in what estate hee stands, whether the childe of God, or the childe of the Diuell, whether in the state of grace, or in the state of Nature.

The graces of GODS spirit euer in some measure appearing in the childe of God effectually called, iustified, and san­ctified, are: Loue, Mercy, Meekenesse, Pa­tience, Humilitie, long-suffering, Peace.

Loue, What loue is. is properly an affection of the heart, which bindes vs to loue God, be­cause hee hath loued vs, and to doe vnto men as we would be done vnto, or wher­by one man is well pleased with another. Now our loue to God must appeare by the effects thereof.

[Page] First, The first property of loue, it longs to obtaine that which is beloued. it is the nature of loue, that it earnestly desires and seekes to obtaine that vvhich is beloued: hereby thou shalt know whether thy affection of loue be ordered by Christ, or remaine as yet disordered by Sathan.

The affection which Christ hath sancti­fied vvill follow vpward, seeking to be there where he is: so carnall loue will car­ry miserable man captiued to the bot­tomles pit of hell: but holy loue being as a sparkle of heauenly fire kindled in our harts by the holy Ghost, ascends conti­nually towards God from whom it came not suffering vs to rest till we inioy it.

The second tryall of our loue is Obe­dience, The se­cond effect is obedi­ence. and an holy care in all our cal­lings to serue and honour the Lord.

The third tryall of loue is Bountiful­nes: The third effect is bountiful­nesse. experience proues that euery louer bestoweth bountifully on that which he loueth.

The fourth tryall of loue is readinesse to suffer affliction for the cause of God.

For the farther tryall of our loue, let vs consider vvhat our Sauiour Christ saith, Math. 5. 44. I say vnto you, loue your [Page] enemies; blesse them that curse you; doe good to them that hate you, and pray for them that hurt and persecute you.

The loue here commanded, How to loue our enemies. com­prehendeth these two things: first, to be louingly affected in heart towards an e­nemie: secondly, to be louingly affected in speach & action. For the first: loue in heart comprehendeth all good affecti­ons that one man beareth to another, as mercy, compassion, meekenesse, and desire to doe him good: for the second, it is set out vnto vs in three branches: first, blesse them that curse you: vvhere is commended all good speach, both vn­to, and of our enemies: secondly, doe good to them that hate you: where is pre­scribed all louing vsage in action, by af­fording all the helpe and comfort vvee can: thirdly, pray for them that persecute you: that is, for their good estate in this life, so farre forth as it serueth for Gods glory, and for their conuersion, and sal­uation, in the world to come.

For the affection of the heart, Examples of loue. take Christs example, who so loued his ene­mies, that he shed his owne heart bloud [Page] for their saluation. For loue in courteous speech, In Dauid. see Dauids practise towards Saul, his professed enemie, 1 Sam. 24. 7. and Chap. 26. 9. 10. For doing good in action read, Exod. 23. 4. 5. If thou meete thine enemies Oxe or his Asse going astray, thou shalt bring him home againe: and Pro. 25. 21. If thy enemy be hungry giue him bread to eate, if he be thirsty, giue him drinke: see the practise hereof in Elisha, In Elisha. when GOD deliuered them into his hands that did seeke his life, he brought them to Sama­ria, 2 Kings 6. 14. 19. 21. and when the King of Israell would haue slaine them, he forbad him; nay, he caused the King to refresh them with wa­ter and bread▪ and so sent them away to their owne Master. In Christ. For praying for our enemies, we haue the example of our Sa­uiour, In Steuen. the Prophets, and Steuen, vvho prayed for them that put him to death.

Mercy, What Mercy is. is an holy compassion of the hart, whereby one man is moued to help another in his misery: first, I call it a com­passion of heart, because it makes one man to put on the person of another, & to be grieued for the miserie of another, The ef­fects. as if it were his owne: secondly, it is called [Page] the bowels of compassion, because when a mans heart is touched therewith, his very Lyuer and intrailes doe stirre in his body, and are troubled in him: thirdly, this vertue of mercy moueth the heart to helpe another that is in miserie: for helpe in misery is a notable fruit of true compassion, neither can they be seuered, for in the compassion of the heart, and in the act of reliefe stands true Mercy.

The duties of Mercy are answerable to mans misery: The du­ties of Mercy. now mans miserie is ey­ther in soule or body: the greatest mise­ries of man are in his soule as ignorance, impenitency, and trouble of conscience. Mans bodily miseries are sicknes, thirst, nakednesse, and the like: and to these the workes of Mercy are answerable: Mercy towards the Soule is when a man is carefull for the saluation of another, vsing meanes to bring a man from spiri­tuall darkenesse vnto light, from the power of Sathan to God; from the estate of sinne and danger of Hell-fire, to the state of grace, in true faith & repentance, and so eternall life: and looke how far the soule is more excellent then the body, [Page] so farre doth this vvorke exceede any vvorke of Mercy that concernes the body: Mercy towards the body is called almes, or releefe, whereby a mans out­vvard necessity, for foode, rayment, or such like, is supplied.

Hereby it may appeare who is a mer­cifull man: Who is a mercifull man. namely, such a one as hath his heart touched vvith compassion towards the misery of another & there­by is moued to help and releeue him in soule and body, according to his estate: and such a man is blessed by the testimo­ny of Christ himselfe, howsoeuer in the vvorld he may be dispised.

To moue vs to this duty, Motiues to mercie. let vs marke these things: first, the state of the merci­ful is here pronounced blessed of Christ: secondly, mercy is a gift of the spirit, and the grace of Gods elect, vvhich al­wayes accompanyeth the happy estate of those that be in Christ: thirdly, here­by vve become like vnto God our hea­uenly father: fourthly, hereby wee are made Instruments of GODS mercy to them that be in misery.

For the furtherance of vs in this so ex­cellent [Page] a duty, Rules for the exer­cise of Mercy. we must obserue certaine Rules. First, wee must exercise three of our Senses: Seeing, Hearing, and Feeling, in other mens miseries. For seeing, Deut. 15. 9. we must be very wary it grieue vs not to looke vpon our poore brother, 1 Rule. but wee must see and behold his misery & distres, whether it be in soule or body: this is the Lords practise, Exod. 3. 7. 9. Se­condly, if we cannot come to see a mans misery, then we must be content to here of it, and giue heed and credit to the true reports that others make thereof to vs: this was the practise of Nehemiah: Ne­hem. 1. 3. 4. and Ch. 2. 5. Thirdly, for Fee­ling, if the Lord shall afflict our bodies with sicknes, or our soules with tempta­tions, wee must be willing to suffer the same patiently, that thereby wee may be fitted to take more compassion vpon others in like case, and to comfort them the better, this did Paul and Timothie.

Secondly, 2 Rule. we must make our particu­lar callings wherein we liue, the Instru­ments of mercy, and in doing the duties thereof shew forth compassion towards others: first, the Maiestrate must rule and [Page] gouerne in mercy: secondly, the Minister must Preach in mercy: thirdly, euery pri­uate man must make the duties of his calling, workes of mercy; the rich man must know himselfe to be, not a Lord, but a steward of GODS blessings, and therefore must imploy the same in mer­cy, by giuing & lending vnto the poore freely, as God shall minister vnto him iust occasion. The Trades man must buy and sell in mercy, dealing iustly with the rich, and shewing liberality to the poore. The Maister must thus in mercy vse the labour of his Seruant; and the Seruant thus in mercy doe seruice to his Maister, for conscience towards God: and happy were it with all estates if this rule of Mer­cy were obserued, the want whereof is the bane of all societies.

Thirdly, 3 Rule. for the more chearefull pra­ctise of mercy, wee must lay aside some part of our goods, for the releefe of them that be in misery: many are giuen to great excesse in fare, and attyre, but they may doe well to abate somewhat there­of to bestow it on the poore: for hereby will the rest be sanctified to their more [Page] free and comfortable vse. Nay in case of necessity wee ought to sequester some part of our necessaries, for the refreshing of the poore; so did the Church of Mace­donia giue aboue their power to the re­leefe of the afflicted brethren. 2 Cor. 8. 2.

Meekenesse is a gift of Gods spirit, What Meeknesse is. whereby a man doth moderate his af­fections of anger, and bridle in himselfe impatience, The ef­fects there­of. hatred, & desire of reuenge: it is a vertue, whereby a man is gentle in behauiour towards all persons, both good and bad, it makes a man with pa­tience and a quiet heart to beare GODS Iudgements, and to put vp iniuries, and to beare wrongs, when occasion of re­uenge is giuen him.

Meekenesse is not to be shewed in the matters of God, Wherein meeknesse must not be shewed. when his glory is impea­ched: for therein we must haue Zeale as hote as fire: but in the wrongs and iniu­ries that concerne our selues. Moses was the meekest man on earth in his time, Numb. 12. 5. 3. and yet when the Israelits had made a golden Calfe. Exod. 32. 19. in Zeale of Gods glory, hee brake the two tables of stone, and put to sword the [Page] same day two thousand men that had so dishonoured God: the like we see in Da­uid, Psal. 119. 139. and in our Sauiour Christ, Math. 21. 12.

The ground or cause of meekenesse is affliction and pouerty of spirit: The cause of meeke­nesse. for, hardly can hee be meeke and patient in spirit, that hath not beene acquainted with the Crosse.

To induce vs vnto this vertue, Motiues to meeknesse. let vs first consider Christs precept and exam­ple, bidding vs to learne of him, for he is meeke and lowly: againe, consider Gods own dealing with vs, we daily wrong him with our offences, and yet he beares with vs: lastly, the fruition and practise of this grace hath the promise of blessednes be­longing to it, and therefore as we vvould be happy, so we must get into our hearts the spirit of meekenesse, and expresse the vertue and power thereof in our liues.

Patience, What Pa­tience is. is a voluntary and continuall suffering for the loue of vertue and ho­nesty, and therefore whatsoeuer hapneth a wise man, by this vertue he is prepared to digest & turne it to the best. Or other­vvise it is a grace of the spirit, flowing [Page] from grace and hope: whereby we so suf­fer things that are euill, that we forsake not those things that are good, by which we may attayne to those that are better.

Amongst all the graces of Gods spirit, Without Patience no grace can be preserued. this prayse may be giuen to patience, that it is the keeper of the rest; if our pa­tience be not first broken, vvee cannot be induced to the committing of any sinne: sinnefull concupiscence proceeds from the impatiency of continence; co­uetousnesse from this that wee are im­patient of our sober estate.

It is the will of God that through ma­nifold afflictions wee should enter into the kingdome of heauen: How to suffer pati­ently vn­der the Crosse. and therefore when any crosse befals vs, walking in our lawfull callings, we must indeuour to sub­iect our selues patiently to the vvill of God: in prosperity we are cherefull and thankefull, but vvhen affliction comes our nature vvill repine. O remember, vvee say in all estates. Thy will be done: and therefore in the most bitter Crosses that can befall vs we must labour to say with Iob: the Lord giueth, and the Lord taketh, blessed be the name of the Lord. The [Page] practise whereof we see in Dauid, 2 Sam. 16. 10. 11. touching Shimei.

Long-suffering is a vertue, Whar long suffring is. whereby a man doth beare with other mens wants, as morositie and hastines, and in bearing yeelds, for the maintenance of peace: thus dealt Abraham with Lot, Example thereof in Abraham. when their herdsmen were at variance, though hee were the superiour, both for age and place, yet for peace sake, hee put Lot to choose the place of his abode whether on the right hand or left.

Humilitie is a vertue, What Hu­militie is. whereby one man thinkes better of another then of himselfe: for this makes a man thinke basely of himselfe, The ef­fects there­of. in regard of his owne sinnes and corruptions, whereupon he is contented to giue place vnto others, and to yeeld of his owne right, for the main­tenance of peace: when as on the other side, pride causeth men to seeke for more then their due, & so causeth contention.

Peace is a vertue, What Peace is. whereby wee haue vnitie and concord with God, and one with another. A twofold peace. Now Peace is two-folde, good or euill: good peace is that which standeth with a good conscience and [Page] true religion: euill peace is an agreement and concord in euill, as in the praise of any sin against Gods commandements, and is such as cannot stand with true re­ligion and good conscience. Good Peace three-fold. The good peace is three-folde: peace with God, with our selues, and our Christian Bre­thren; this peace hath sixe heads.

First peace betweene man and God, True peace hath sixe heads. which is properly called reconcilation, whereby GOD, in Ghrist, is at one with man, and man, through Christ, is at one with God: of which when a man is once perswaded in his heart, then comes this peace: secondly, peace vvith the good Angels, for men being at peace vvith God, then Angels become Seruants and ministring Spirits vnto them: thirdly, peace with a mans selfe, consisting of two things: first, when the conscience sanctified ceaseth to accuse, and assu­rance of Gods fauour beginneth to take his part, to excuse and speake for him before God: secondly, when the Will, Affection, & Inclinations subiect them­selues to the enlightened minde: of which if eyther be wanting, man is at [Page] warre with himselfe, & the peace of God ruleth not in his heart: fourthly, peace of true beleeuers amongst themselues, who before they beleeue, vvere as Ly­ons and Cockatrises: but now in the kingdome of Christ haue put off that sauage nature, and become peaceable: fiftly, peace of the faithfull vvith profes­sed enemies, namely, vvhen they indea­uour to haue peace with all men: sixtly, concord of the enemies themselues with the true Church, for often the Lord re­straineth the mallice of his enemies, and inclines them to peace.

The way to get and keepe true peace for euer is this: How to get and keepe true Peace of conscience first, vvee must call vp­on GOD for the pardon of our sinnes euery day: secondly, we must follow after peace vvith men in the practice of for­giuenesse and reconciliation vvhen of­fences grow: for when we are at one with God and man, vve haue a blessed peace, and hence will follow peace in our owne hearts, vvhich is that peace vvhich the world cannot giue, which while wee re­taine, we need not feare any euill, no not death it selfe: for if God be with vs, who [Page] can be against vs?

There are many other vertues pro­pounded in the Scriptures, which might here be discribed: but these may be suf­ficient to declare in whom the spirit of Christ dwelleth: for where Christ dwel­leth by his spirit, there are euer the fruits of the spirit perceiued; for the spirit and the effects thereof cannot be sundred: for euery thing bringeth forth that vvhich is of his owne nature: fire sendeth forth nothing but heate, the fountaine no­thing but cleere water, and the like.

Now that these vertues may the more apparently shew themselues to bee the fruits and effects of the spirit in the re­generate man: I will therefore set downe and discribe such vices as commonly shew forth themselues in the wicked, and are the fruits and effects of the vnrege­nerate: for hereby the childe of GOD renewed by grace, and the vnregenerate remayning in the state of nature, may as easily be distinguished, as white from blacke being layd together.

I will first begin with Pride, because, 1 as one saith, it may well stand in the fore­front, [Page] sith it is a Maister Diuell, and the very bane of the soule.

Pride is said to be the timpany of the soule, What Pride is. because it is a puffing vp of the heart and minde, proceeding from the opinion of some good thing in vs more then in others.

His companions are Enuie, Compani­ons of pride, fiue. Anger, Im­patience, Indignation, Selfe-will, and Ob­stinacy. Pride is full of Enuy, because the 1 proud man thinketh himselfe onely the worthiest, and that euery mans greatnes 2 is a hinderance to his: it is full of Anger, supposing himselfe neuer so wel thought 3 of as he deserues: full of Impatience, in that he will not suffer himselfe to be re­proued, but will haue his vices accoun­ted vertues, & lookes to be commended 4 for them: full of Indignation, esteeming euery man vnworthy of any good that befalles him, in comparison of himselfe: 5 full of Obstinacie, by stifly holding his owne opinion, notwithstanding any proofe alledged to the contrary.

This sinne of Pride of all other is the most dangerous, Pride of all other sins most dan­gerous. because other sinnes proceede from euill deedes, but [Page] Pride is to be feared euen in good and vertuous actions.

Of Pride their are nine branches: Nine branches of Pride. Presumption, Obstinacy, Hipocrisie, Boasting, Ingratitude, Contempt, Diso­bedience, Ambition, and Curiosity.

Pride, How to detest Pride. if we consider the cause thereof, is momentary and very vncertaine: for if it proceede from Riches, who knowes not, that they may be lost in a moment? If from Nobility or great birth, it may be stayned: If from knowledge, it is full of error: If from strength, it may soone de­cay: If from Honour, it is but a ceremo­ny: If from Beauty, Age may wrinckle it: If from good successe, time may alter it: If from dainty foode, it may breed surfetting, vvhich commonly bringeth death: If from clothing, what is it but skinnes, and wooll, nay the very excre­ments of bruit beasts and stones of the earth? If from health, sicknesse may de­stroy it: If from multitude of friends, are they not like to vvater brookes that in Summer become dry, and in Winter frozen? If from sharpnesse of wit, there is no man liuing but is guilty of folly.

[Page] The onely and chiefe remedy against Pride is Humilitie: How to auoyd Pride. for as by Pride vve are banished from the presence of God, so by Humilitie we are recalled to him againe; because without Humility no other vertue vvhatsoeuer, is accep­table in his sight.

The second maine and capitall sinne 2 is Couetousnesse, which we may call the dropsie of the soule, What co­uetousnes is. because the coue­tous man, the more he hath, the more still he desireth: it is also a kinde of bad motion whereby the diuel intiseth vs vn­lawfully to withholde our owne goods, or vniustly to couet other mens. Foure sorts of coue­tousnesse.

Of this sinne there are foure sorts: the 1 first is, to desire that vvhich is another mans, not caring how we get it, by right 2 or wrong: the second is, when vve study to get mony, wealth or fauour by wicked 3 means: the third is, vvhen vve will not restore that which vve know to be ano­ther 4 mans: the fourth is, when we trea­sure vp much vvealth and neither vse it our selues, nor imploy it to the benefit and reliefe of others.

This viper hath nine heads, by which [Page] it snatcheth at the trash of the vvorld: Fraud, Vnquietnes, Periury, Bribes, Sacri­ledge, Theft, Vsury, Rapine, and Simony.

Consider that the matter thereof (which is riches) is most vild and abiect, How to detest co­uetousnes. or else our Sauiour would neuer haue committed the purse to Iudas: Christ chose not his Apostles and best beloued from amongst Princes, but poore fisher­men: that no man can serue two Ma­sters, GOD and the World, no more then hee can at one time behold heauen and earth: that riches for the most part are gotten with paine, preserued vvith feare, and lost with sorrow: that the co­uetous or most wealthiest man, is but as the Mill-wheele, which though it turne all day about, yet at night is found where it vvas in the morning: so howsoeuer we runne about this world for wealth, yet at our death we shal be found as poore as wee were at our birth: that the couetous men are but as Camels, that all day carry the Kings treasure, and at night are tur­ned into a filthy stable, being able to shew no signe or appearance thereof but their galde backes.

[Page] The onely remedy against couetous­nesse, How to a­uoid coue­tousnesse. is liberalitie, which is a distribution of those good things that are in our pos­session, to the benefit of others: for we haue nothing which wee haue not recei­ued from God, who hath giuen them for the good of others, and will require an accompt thereof at our hands.

The third Capitall sinne is Luxurie, What Luxury is. which may be called the Leprosie of the soule, and is an inordinate appetite of la­sciuious and fleshly pleasures.

There are sixe kindes of this sinne: Sorts and kindes of Luxury. the first is Fornication, which is an vnlaw­full 1 societie of one single person with an 2 other: the second is Rape or rauish­ment, when a Virgin is deflowred, either with her consent or against her will; for although it be with her consent, yet it is counted Rauishment, in respect of the haynousnesse thereof, by reason it vio­lently breakes the lists of Chastitie, and opens a gap many times to further vn­cleannesse: 3 a third is Adultery, when the maried body is defiled: and this is of two sorts, either simple, as when the ma­ried sinnes with the vnmaried, or double [Page] when the maryed sinnes with the ma­ried: the fourth is Incest, when the abuse 4 of fleshly lust is committed by such as are of one kindred, bloud, or affinitie, which sinne makes men of the nature of bruit beasts: the fift is Sodomie, which 5 is of two sorts, when man iusteth after man, or man after beast: this is a crying sinne, calling for vengeance vpon the offenders: the sixt is Excesse of carnall 6 action, euen amongst the maried, which although it seeme lawfull, yet it offends God, if it exceed measure or modesty.

There are nine fore-runners of this sin: Nine fore-runners of Luxury. voluptuous eating, scurrulous talke, a discouered dug, a naked breast, frizled hayre, artificiall paynting, costly Per­fumes, a rowling eye, an vnchaste foote.

Consider that the obiect whereto it tendeth, How to detest Luxurie. (which is the corporall fruition of vnchaste persons) is though candyed with a faire out-side, inwardly the recep­tacle of vilde and corruptible basenesse: that lust is neuer satisfied, but alwayes poore, euen in plenty.

That the pleasure thereof is momenta­ny, the punishment eternall, that it defi­leth [Page] the temple of the holy ghost, which is mans body, consecrated vnto Christ by his precious bloud: that it is no soo­ner inioyed, but it breeds annoy: that it weakens the powers of the soule, and fils the body vvith many diseases: that it shorteneth the life; and shadoweth good report: that it is a fire whose substance is Gluttony, whose flame is Pride, whose sparkles are corrupt speeches, vvhose ashes filthines, and whose end is Hell.

The best remedy against Luxury is chastity, How to auoid Luxurie. which is of foure sorts; either of nature, as of such as are borne chast; or by art, as such as are made chast by men; or by prayer and industry, as of such as haue made themselues chast for the kingdome of heauen; or by marriage, as of such as liue chastly in wedlocke.

4 Enuy, the fourth capitall sinne, may be said to be the canker of the soule, What En­uie is. for that it eates and frets into the inward man, no otherwise then rust doth into iron; it is a reioycing at another mans hurt, and sorrowing at his good.

It is of two sorts, It is two­fold. good and bad: good Enuy is that when beholding the [Page] perfections of another we are angry with 1 our owne imperfections, and labour seri­ously to be equall, Good enuie. or at least to imitate the good qualities which we see to flou­rish more in others then in our selues: this is called emulation.

Bad Enuy is, when we grieue that the 2 like good qualities are not in vs, Bad enuie, which hath fiue branches. or not as vvell in vs as in another, and of this there are fiue branches, Detraction, Dis­cord, Murmuring, Hatred, Hurt.

Consider that Enuy is the bagge and cognisance of the Diuell, How to detest en­uie. for the Diuell is not better knowne then by his enui­ous disposition, and therefore such as giue place in their harts to this vice, are said to be the seruants of the Diuell, if seruants of the diuell they are enemies to God, if enemies to God, they become subiect to eternall damnation.

Of all other sinnes it is accounted the iustest, for that it taketh vengeance vpon it selfe, for although it euer leuels the dart of mischiefe against others, yet it vvounds it selfe, and is to the heart of man as the vvorme bred in the tree, to the wood thereof, by whom at last it is [Page] deuoured: but say it were pleasing and plausible in it selfe, yet consider God will be reuenged vpon it, as by the example of Caine his enuie towards Abel, Saul towards Dauid, Haman towards Morde­chay▪ it is to be loathed and abhorred, but being so that it consumeth the heart, dryeth vp the body, vexeth the minde, and indangereth the soule, what can be thought more detestable?

The remedy against Enuie is Charity, How to auoyde Enuie. or loue to doe vnto others as we vvould be done vnto.

Gluttony, What gluttony is. the fift capitall sinne, may be called the deluge or inundation of the soule, because it is a rauenous desire to see & fill the stomacke beyond the rule or bonds of nature: Tvvo sorts thereof & there are two sorts of it: the first, consisteth in greedy, often & immoderate desire of delicate meates and variety of dishes: the second is, when instead of refreshing the body vvith suf­ficient moysture, How to detest gluttony by eleuen dangerous effects. we drowne it in the su­perfluity of drinking.

Of this sinne there are eleuen dange­rous effects: the first, is dulnesse of wit, 1 whereby we are made vnfit for any duty [Page] of good Christians: the second, is Im­potencie, 2 vvhen through gluttony our bodies are infected with many diseases: The third, is Scurrility, which is an im­pudent 3 behauiour of the Body, whereby we prouoke men to laugh vs to scorne: The fourth, is fury, when through this ill 4 disposition of excesse we spurne at reason & good counsell: The fift, is superfluous 5 talke, when through the force of Wine, we vomit out detractions, cursings, and horrible oathes, and blasphemies, filthy, idle, & vnchast words: The sixt, is drousi­nesse, 6 when vve are fit for nothing but sleepe: The seuenth, is Beastly nastines, 7 when our surcharging stomackes be­wrayes our intemperance, by vomiting, belching, & stinking of the breath: The eight, is lust; for belly-cheere, and drun­kennesse, 8 are the bellowes to concupi­scence: The ninth, is pouerty, when for 9 abusing of plenty, we are plagued and pinched with penury: The tenth, is the 10 losse of credit & estimation in the world: The eleuenth and last, is the wrath and 11 indignation of God, whom of a mercifull and louing Father, vve make a rigorous [Page] and punishing Iudge.

Besides the reasons before mentio­ned, Eight cir­cumstan­ces to cause a de­testation of it. there are eight other circumstan­ces, inducing vs to the detestation of it: First, it hasteneth the desolation of the Body: Secondly, it taketh part with the Flesh in the combat betweene it and the Spirit: Thirdly, it inureth the body to an euill custome: Fourthly, it playes the hipocrite with vs, appearing sweet and pleasant at the first, but in the end it by­teth like a Scorpion: Fiftly, it liues con­tinually vnder the curse of God: Sixtly, it destroyeth the sence: Seuenthly, to be subiect to the desire of the belly is a per­petuall slauery: Eightly, because of the Iudgements of God inflicted vpon of­fenders in his kinde.

To auoyd Gluttony, How to a­uoyd gult­tony. we must imbrace temperance and sobriety, which consi­steth in chastning and taming the body by fasting and abstinence.

6 The sixt capitall sinne is Wrath, which may be called the frensie of the Soule, What wrath is. and is defined to be a vehement motion of the heart, tending to reuenge, where­by the blood boyling exceedingly, sen­deth [Page] vp hot and burning vapours to the braine, so that Reason is smothered, and the will made obedient to the affections.

Of this sin there are eleauen branches: Eleauen Branches of Wrath. Malice, Fury, Impatience, Malediction, Blasphemy, Reproch, Reuenge, Conten­tion, Threatning, Crueltie, and Murther.

The meanes whereby wee are taught to detest Wrath and Anger are these: How to detest wrath. First, the example of bruite Beastes, though neuer so fierce, will alwayes shew themselues meeke and gentle to them of the same kinde: the Lyon will not hurt the Lyon; nor the Dragon, the Dragon. Secondly, in that wee are brought forth naked and vnarmed, signifies we ought to loath crueltie. Thirdly, to remember what Christ hath done for vs, & to think that if we expect mercy at his hands, wee ought to shew mercy to others. Fourth­ly, so long as wee continue in wrath all our actions are abhominable to God. Fiftly, the wrathfull man liues in a conti­nuall Purgatory and Hell of conscience. Lastly, wee must not let the Sunne goe downe vpon our wrath.

Anger, or wrath, is to be auoyded two [Page] manner of wayes. How to auoid vvrath, or anger. First, in respect of o­thers: Secondly, in respect of our selues: we shall the sooner auoid the wrath of another man, if eyther wee giue place to his fury, or staying by him, vse milde and gentle speeches.

The best way to auoid Anger in our selues, is patience, in suffering of euill with a quiet minde: thinking whatsoeuer is laid vpon vs in this life, whether affli­ction, persecution, or the like, yet no­thing can touch our Soule, and therefore not to be regarded of vs. Besides, to bri­dle anger, consider the party with whom we are displeased: if it be a stranger im­pute it to his ignorance: if a childe, to his folly: if a Master or Father, to his au­thoritie: if a Wife, to her loue: if a friend, to his care: if a brother, to his boldnesse: if a seruant, to his negligence: if a neighbour, to his rashnesse; no doubt vpon better consideration they will re­pent them of their ouer-sight.

7 Idlenesse, or sloth, the seauenth Capi­tall sinne, Idlenesse what it is. may be called, The Lethargie of the Soule, being a lazy deiecture of the whole man, from the laudable exer­cise [Page] of vertue: for that in a manner hee becomes sencelesse, but in truth, altoge­ther vnprofitable.

Of this sinne there are eleauen bran­ches: Eleauen branches of it. Protraction, Remissenes, Negli­gence, Improuidence, Indeuotion, Slug­gishnesse, Persillanimitie, Irresolution, Desperation, Misprision, and Omission.

Remember that Sloth is a vice which impouerisheth both soule and body: How to detest it. the soule, of naturall graces; the body of ex­ternall goods. Remember likewise, it captiuates, and brings vs vnder the sla­uish tiranny of our worldly and spirituall enemies. Remember, it is the root & nest of many other vices; as by the example of Dauid, who no sooner gaue himselfe to rest, after his painefull warres, but he fell into the sinnes of Adultery and Mur­ther. Remember, it is a vice that the very bruite beasts abhorre; as may be seene by the Bee, the Ant, and other small con­temptible Creatures. Lastly, consider all other Creatures not hauing life, are so opposite to sloth, as they continually keepe their first course in which they were created, without intermission, vn-vnlesse [Page] it be vpon some violent and acci­dentall cause, as we may see by the Sun, Moone, and Starres: by the ebbing and flowing of the Sea, and by the iust re­turne of Summer and Winter, Spring and Autumne, and the like.

Consider that we enter into this world, as it were to runne a race: if therefore wee runne not so as wee may get the Goale, wee lose the reward. The best re­medy therefore against sloath and idle­nesse, is Deuotion; which is a ready and willing performance of the seruice of God, and of all other duties required of vs in this life.

The off-spring or branches procee­ding from these seauen master-sinnes, How to a­uoid sloth. are seuerally described in a Booke, called, Two guides of a good life: wherein you may see and learne how to auoid sinne, and follow vertue, to delight in the one and to detest the other.

If you should not aske me, (hauing shewed how to detest and auoid some sinnes in particular) what sinne is, and the reward thereof: as also, how to a­uoid sin in generall: Ile tell you briefly, [Page] what I haue learned from the mouth of a right worthy instrument in the Church of God.

Sinne is euery breach of the Law of God; What sin is. if it be no more but the least omis­sion of what the Law requireth: What the punish­ment thereof is. and the punishment thereof is plagues in this life, death in the end of this life, and e­ternall damnation after this life.

S. Iames, How to resist sin in generall. Chap. 4. vers. 7. saith, resist the diuell, and hee will flye from thee: in vvhich wordes is both a precept and a promise: in the precept is two things to be considered, the action and the obiect: the action is, to resist: the obiect is, the Diuell.

For the performance of this action, three things are requisite: first, a prepa­ration before the combat: What we are to doe before the combat with the Diuell. secondly, how vve are to demeane our selues in the combat: thirdly how to carry our selues after the combat.

First, for the preparation, obserue these rules set downe in the sixt Chapter of the Ephesians, 7. weapons where­with to fight with the Diuell. from the 14. to the 19. verses: which weapons there prescribed, are both defensiue and offensiue: those [Page] 1 defensiue are fiue. First, for this combat wee must stand fast, hauing our loynes girt about with veritie, which is, to be grounded in the setled truth of GODS 2 Word without vnconstancy. Secondly, vve must put on the Brest-plate of Righ­teousnesse; which is a setled purpose not to displease God in any thing, though 3 neuer so seeming good in it selfe. Third­ly, wee must haue our feet shod with pre­paration of the Gospell of peace, which is a constant resolution to professe the truth, euen vnto death: yea, if it should procure the losse of life, goods, vvife, 4 children, and all. Fourthly, aboue all to take the shield of Faith, which is such a Faith as vvholy relieth on GOD in Christ, with particular application, which will quench the fiery darts of the wicked. 5 Fiftly, to take the Helmet of saluation; which is, to stand assured that our salua­tion is sealed vp vnto vs: which assurance vvill cause vs, with confidence, to with­stand all Sathans assaults vvhatsoeuer. 6 Sixtly, we must get the sword of the Spi­rit, (which is an offensiue weapon) which is the word of God, wherewith our Head [Page] and Captaine Christ repeld the Diuell. Seuenthly, and lastly, that we pray with 7 all maner prayer and Supplication in the Spirit and watch thereunto, What to doe in the combat. with all per­seuerance: which two vveapons being added to the rest, are of force to strike through the very heart of the Diuell.

The second thing to be obserued, is the manner how vve must behaue our selues in this combat; First, we must kill sin in the very conception. and herein ob­serue these rules. First, kill sinne in the very conception (for it is like a Canker which groweth not to ripenesse but by degrees) otherwise it vvill grow from motion to liking, Sinne like to a canker. from liking to con­sent, from consent to action, from acti­on to custom, from custom to hardnesse of heart, and from hardnesse of heart to the height of all sinnes. If the Serpent once get in his head, he will afterwards wring in all his body. Timothy giueth warning to take heed of couetousnesse vvhich being once entertayned, giueth vvay to many noysome temptations. Ahab desiring Nabaoths Vineyard, no sooner imbraced that euill motion, but presenting it vvith a further desire, [Page] brought forth fearefull and euill effects. That man that vvill first vvalke in the counsell of the vngodly, will next stand in the way of sinners; and lastly will sit in the seate of the scornefull. Iudas was first a cunning dissembler: secondly, a secret theefe: thirdly, an impundent lyer: fourthly, a bloody traytor, and lastly, a desperate reprobate. Peter, first denied Christ faintly: secondly, with an Oath: thirdly, We must deny our owne strength. vvith cursing and swearing; wherefore, kill sinne in the conception.

Secondly, be sure to put no confi­dence in thy owne strength, for thereby Peter fell grieuously. We must not be­leeue the Diuell though he speake truth.

Thirdly, beleeue not the Diuell, al­though hee bring truth in his mouth: our Sauiour Christ could not abide the Diuell to speake the truth in the mayd, hauing a spirit of diuination.

Fourthly, We must make re­sistance, which is two waies. be carefull euer to make re­sistance vnto it; and this is performed either by weakening the abilitie of sin, or els by opposing his contrary vnto sinne.

First, First, wea­kening the ability of sinne. to weaken the ability of sinne, is by taking away all occasions to sinne, and by remouing all the sustainements [Page] thereof, and also making a holy co­uenant with euery member of our bo­dies and soules, euer to repell it, neuer to admit it, by vvhich meanes sinne may come to be as a lake, into which the cur­rent of no streame runneth, which must needes be dryed vp.

Secondly, Secondly opposing his contra­ries. it is done by opposing his contraries vnto sinnes, as Charity to Me­lice: Temperance and Sobriety to Glut­tony and Drunkennesse: Liberalitie to Niggardice: Vigilance to Security: Con­fidence to Distrust: Faith to Infidelity: Truth to Lying: Chastity to Intempe­rance, That we compare not the paine of resistance with the pleasure of sinne. and so of the rest: the practise of one particular was in Ioseph with Potifars wife, How (saith he) shall I commit this euill and sinne against God?

Fiftly, that thou be carefull neuer to compare the paine of resistance with the pleasure of the sin, for sin is sweet in com­mitting; If the Di­uell once be foyled, he is much quailed, & thou more strengthe­ned. 6 but rather compare the horror and gripings of the conscience, with the paine of resistance, which will be a good meanes to keepe thee from sinne.

Sixtly, be assured, that if once thou giue the Diuell the foyle, he will be af­terwards [Page] lesse able to assault thee, & thou more able to resist him, and that with more courage.

7 Seuenthly, & lastly, thou must be care­full and diligent to finde out the subtiltie, To marke the Diuels subtilties and cun­ning de­uises. deuices, and sleights of the Diuell, by which he doth assault thee very cunning­ly; for he hath a neare coniecture vnto what sins thou art most inclined by na­ture, The Diuel fitteth his temptati­ons to our inclinati­ons. and accordingly he fits his tempta­tions. If thou be inclined to couetousnes, he will offer thee Naboths Vineyard, and rather then faile, he will plot meanes to slay him, so thou may effect thy desire: If vaine glorious, he will make thee thirst after the life of poore Mordecay: If am­bitious, he will stirre vp meanes to driue Dauid out of his kingdome, that Absolon may enioy it: & thus he fitteth his temp­tations to mens naturall inclinations: & thus much of the second place, namely, how we should behaue our selues in the combate, when we are grappling hand to hand with the Diuell.

The third and last thing to be consi­dered, What to doe after the com­bat. is what wee are to doe after the combate, and that is, presently to pre­pare [Page] our selues for a new combat: To pre­pare our selues for a nevv com­bat. For, if wee shall consider the malice of the Diuell, how he euer seeketh our subuer­sion and ouer-throw, and hauing once taken the foile, yet is not at rest, but by o­ther meanes seeketh againe to assault vs, (for so he did with our head and captaine Christ Iesus three seueral times one after another) it should in this case teach vs to take heed of carelesse securitie, Sathans subtiltie should make vs to shun care­lesse secu­ritie. as not to thinke our selues safe when wee haue giuen the Diuell the foyle, but euer to stand vpon our guard, (for if hee dealt thus with Christ our Head, vvhat vvill hee doe with the members?) which be­ing conscionably and carefully regar­ded, we may then expect an happy issue, which is, that the diuell will flye from vs: whereby we may obserue and note Gods especiall care ouer vs, who euer giues a happy issue with the temptation, to those that vvalke in holy Obedience before him: A speciall meditation in the time of tempta­tion. and if we would alwayes in temp­tations call to minde Gods goodnesse, his mercy, and kindnesse, formerly be­stowed vpon vs, it would be as a bulwark of defence against the temptations of [Page] the Diuell. This did Ioseph when he was tempted to filthinesse by his Mistresse, Gen. 39. hee instantly considered how God had exalted him to great honour, making him chiefe of his Masters house, and ruler ouer all. How (saith he) shall I commit this euill, and sinne against my God?

By this that hath beene said we may learne how to auoid sinne; as also to re­pell the Diuell, which if (through the blessing of God vpon our carefull ende­uour, through the vse of the meanes) we shall in some measure attaine vnto; yet wee are not to thinke vvee haue done enough, and there to rest, but wee must labour and endeuour to doe good, and to bring forth fruits vvorthy amende­ment of life: It is not enough to auoid euill, but vvee must doe good. for euery Tree that brin­geth not forth good fruit is hewen downe and cast into the fire: it is not said, euery Tree that bringeth forth euill fruit, or that bringeth forth no fruit, but that bringeth not forth good fruit: now what those fruits are, vvhich the trees of Righteousnesse doe vsually beare, hath beene formerly declared.

Now, because vvee may bring forth [Page] such fruit as in themselues may seeme to be good, yet for want of knowledge fayling in the manner of doing of them, they are displeasing and dishonourable to the Lord: know, that in euery action pleasing and acceptable to the Lord, in the doing thereof these fiue rules are to be obserued: Fiue rules specially to be obser­ued in eue­ry action that shalbe pleasing to the Lord. First, the person of him must be pleasing to the Lord who per­formes any action to him. Before Abels sacrifice vvas accepted, his person vvas accepted: It may be demaunded, how we shall know when our persons are plea­sing vnto God. Consider by nature we are enemies vnto him, and so long our persons cannot please him, as we be not of Christ, therefore finde thy selfe to be in Christ, and then thou art acceptable vnto God: for God sayth, This is my be­loued Sonne, in whom I am well pleased. Looke how CHRIST is vnto God, so is euery one being in Christ: If then thou would know whether thou be in Christ, looke to thy Faith, whether it be a iusti­fying faith. Secondly, thou must haue the word of God for thy warrant, being sure that the action thou doest be such [Page] as his word alloweth. Thirdly, the end of the action must be intended to the glory of God. Fourthly, it must be done in loue, which respecteth the good of o­thers: & lastly, it must be done within the compasse of our callings. It is not lawfull for one to doe that which another may; euery man may not preach, nor euery man may not gouerne: therefore con­tent thy selfe with thy calling, and know what the duties are that God requireth of thee within the limits and bounds there­of: if these be wanting, either Faith, the Word, the end, or Loue, or out of our calling, the action, though neuer so see­ming good, cannot please God.

If any shall looke backe to that which hath beene sayd (and considereth the e­state of the regenerate, and vnregene­rate man, as also thereby beholdeth his owne present estate) and cannot finde in himselfe faith and the graces of Gods Spirit so apparant as hath beene shewed, and so doubteth whether he be the child of God or not, The graces of Gods spirit appa­rant in some, should make vs la­bour to finde them in our selues. remembring the Zeale of Moses, the faith of Dauid, the repen­tance of Peter, as also finding in himselfe [Page] that hee can power forth teares more a­bundantly for a temporary losse, as of vvife children, friends, goods, and the like, then for committing many grie­uous sins, whereby God is dishonoured, and himselfe in danger to incurre the losse of his fauour for euer; and heere­vpon remembring, that nothing should be more deare vnto him then the ho­nour of God, nothing more precious and delightfull then his Word, his Sacra­ments, and Sabbaths, wherein as yet, he seeth in himselfe but small delight, and doubteth of his own saluation: therefore yet know this for thy comfort, Comforts to the weake Christians. and be assured, that to doubt of Faith is a testi­mony of Faith; for he that neuer doub­ted, neuer beleeued: and although thou hast not the zeale of Moses, the faith of Dauid, the repentance of Peter, inso full a measure as they had. Consider, they had a great measure of Gods Spirit, and accordingly the graces thereof ap­peared in them: For God requireth ac­cording to the grace giuen: and, al­though thou hast not these appearing in thee, yet if thou doest vnfaynedly de­sire [Page] them, and labourest in the vse of the meanes to attaine them, thou hast them all in some measure, and they are true in thee. Faith and the graces of Gods spirit may be true in him who yet desires them not. The scruple of gold may be perfect gold as well as the whole wedge: so faith though but as a scruple, may be true faith as vvell as the greatest measure: and whereas thou doubtest of thy Saluation, in that thou canst more grieue for a temporary losse, then for the commit­ting of some sinne, whereby thou mayst loose Gods fauour: consider, to the one thou hast both nature and Grace to help thee; Note. but to the other, Grace onely. If then thou findest not this great measure of Grace in thee, be not discouraged: for if any man haue a desire to obey God in all his commandements, he hath the spi­rit, and he who hath the spirit is in Christ and hee who is in Christ shall neuer see damnation: He who hath the spirit of Christ dwelling in him shal neuer see damna­tion. and though he faile greatly in the action of obedience, yet God will accept his affection to obay, as obedi­ence acceptable vnto him, and will ap­proue of thee for his owne worke which he hath wrought in thee, and not reiect thee for thine. So be it.

Twelue Steps, which a man may stride towards Heauen; and be­ing in the first step, he may thinke him­selfe a good Christian: yet except he stride the thirteenth, hee shall misse Heauen-gate, and fall into the fire of Hell, for euer.

1 HE may haue a measure of know­ledge of the true God, and of his workes, and gouerning the world: al­so of the Trinitie, and that Iesus Christ dyed for the sinnes of mankinde. Which knowledge euen the Pagans had, yea, euen so as few Christians attaine vnto so great knowledge, Mat. 4. 3. 6 and yet hee may be damned if he goe no further; Marke 5. 7 for Sathan knoweth all this better then any man, being a spirit, and hauing the knowledge of Angels and of the Scriptures. Heb. 4. 2. & 6. 4. 5. Also the reprobates haue the like knowledge.

2 Hee may not onely know these things before named, 2 Pet. 2. 20 but also confesse them publikely, and beleeue them to be true. Also he may be able to talke and di­spute of any point of Diuinitie very cun­ningly, [Page] and be so great a maintainer of it, that he may be a publike preacher: Iam. 2. 19. yet if he goe no further he may be damned; Marke 5. 7. & Mark. 1. 24 for the Diuell beleeueth, and publikely confesseth CHRIST, Agrippa also be­leeued all these things: Mat. 8. 29. also Iudas was a Preacher and worker of Miracles. Act. 26. 26 27. So shall many reprobates.

3 Thirdly, Mat. 10. 7. 8. hee may come to the hearing of Gods word preached, Mat. 7. 22. which few of the world commonly doe, or will doe; yea, he may receiue the word, and that gladly, not scorning of it, or think­ing hardly of it or of the preachers: but the cursed ground did so; Mat. 13. 20 21. so Herod also heard Iohn Baptist.

4 Fourthly, Mark. 6. 20 at the preaching of Gods Word hee may be so wonderfully affected, that hee may tremble againe, which most men neuer come vnto, desi­ring to heare it, as a tale, or for newes, or for bare knowledge: but euen this did cursed Felix; Act. 24. 26 And Agrippa cryed out that hee was almost perswaded to be a Christian, Act. 26. 28 both reprobates.

5 Hee may haue a knowledge of his grieuous sinnes, Gen. 4. 13 and a feeling of them, [Page] and complaine of them to be great and grieuous: 1 Sam. 15. 24. 25. & 26. 21. but so did damned Caine.

6 After hee hath committed sinne, he may be very sory and troubled be­fore he commit a sinne, & vse all meanes not to doe it, which few Christians doe, committing sinne without remorse: yet if he goe no further he may be damned. For wicked Pilate did this, striuing to set Christ free, Mat. 27. 17. 23. and pleading for him. Also Herod, being to behead Iohn Baptist.

7 After he hath committed a sinne, Mat. 14. 9. he may be very sory for it, yea, mourne and make satisfaction: yet if he goe no further he may be damned; 1 King. 21. 27. for Achab did this, mourning and fasting. And Iu­das also, Mat. 27. 3. 45. who was so sory that he hanged himselfe, and made satisfaction.

8 He may be accounted so glorious a member of the visible Church, as the best Minister may haue nothing to say against him: yea, hee may make such a good confession of his Faith, as he may be partaker of the Sacraments, yet a re­probate: Ioh. 13. 2. for Iudas was such a one, and Simon Magus. Acts 8.

9 He may leade such a godly outward [Page] life, that the true children of God may thinke him so good as themselues: he may reuerently vse all holy and Diuine exercises: he may make much of Preach­ers: he may shew great Zeale at the be­ginning, Mat. 26. 22. yet a reprobate, for Iudas was so thought of by the Apostles: he vsed all holy exercises with the Apostles and our Sauiour, Math. 6. 20 Herod made much of Iohn Bap­tist: 2 King. 10. 16. 18. Iehu was zealous at the beginning.

10 He may not onely pray publikely at the Church, which most men doe for fashion, feare, shame, or company; but al­so alone betwixt God & himselfe, which few doe, and God may heare his prayers, also he may desire the godly to pray for him, if he goe no further he is but a re­probate: for the Pharises went alone to the Temple to pray: 1 King. 21. 29. also God heard A­chab, Pharao desired Moses to pray for him. Exod. 9. 28 Also Simon Magus, Peter.

11 He may thinke in his owne heart that he is a very good Christian and be­loued of God, Acts. 8. 24. and thanke God for it, and excell in the vvorkes of a Christian, mooue himselfe to thanke GOD, vse Prayer, Fasting, Almes, and vpright [Page] dealing with all men, and yet may be damned if hee goe no further, for the Pharises had all these: whom if our righ­teousnes exceed not, Luk. 18. 11 we shall not enter into the kingdome of Heauen.

12 After all this godly life led, lying on his death-bed, he may often remem­ber God & call vpon him: he may talke of the ioyes of Heauen, and thinke them happy that be there, and wish himselfe there: yea, he may dye like a lambe, and yet for all this be a damned creature: for many shall say, Lord, Lord, and yet not enter into the Kingdome of Heauen, Mat. 7. 21. And assuredly, they neuer sayd it oftner then when they were sicke: and the foo­lish VIRGINS desired to enter in vvith Christ, Mat. 25. 12 and yet were shut out: feare there­fore and tremble till you stride the thirteenth step.

13 The thirteenth step, without the vvhich no man can enter into Heauen, and be saued, is true repentance, which whosoeuer hath not is yet no true Chri­stian. And that is a true and vnfained tur­ning of the heart & soule vnto the Lord God from all our sinnes, and is caused in [Page] vs by the fearefull sight of Gods iudge­ment hanging ouer our heads, moouing vs to lament our sinnes from our hearts bitterly: hauing a stedfast faith in the mercies of Christ Iesus: applying them to our selues, for our agreement vvith God: and leading a godly life according to Gods Commandements till our death: vvhich true repentance vvhen it is in any, hath the seauen properties which are be­fore spo­ken of.