THE APOSTLE in the former words, had vnder a comparison of light and darkenesse, excited the Ephesians to holy con­uersation, and to hate such obscene and filthy courses, as were found with the workers of darknesse. Now [Page 2] he speaks in plaine termes, that which before hee in­folded in comparisons: Seeing yee are light, and in the light, wherein all things are manifest, see yee walke circumspectly, &c. In which words are,

First, a duty propounded, Circumspect walking, which in the first word [...], is straightly char­ged vpon euery Chri­stian.

Secondly, the expounding of that duty, not as fooles, but as wise.

And the words run, as if the holy Apostle had in o­ther termes said thus; You that are beleeuers, sonnes of the light, ought as by your light, to checke and [Page 3] [...]ontroule, yea, and disco­ [...]er other mens sinnes and [...]orruptions: so also to be [...]s vnblameable, yea, and [...]ightsome in your selues, [...]s possibly may bee: Strict and accurate walking, not war­tanted only, but ne­cessarily enforced in the Scriptures▪ and [...]herfore take heed of your [...]wne walking, and see it be [...]ircumspect. Briefly thus;

Euery Christian man must walke warily, and cir­cumspectly: or, The course of Christianity must be a circumspect walking. For so the word [...] signifies, an accurate, and a strict wal­king; or an exquisite course. So it is vsed, Luk. 1. 3. It seemed good to me, when I had accurately searched all things: and, Mat. 2. 8. He­rod charged the wise men thus, [...] search [Page 4] exquisitiuely and most dili­gently of the babe: and, Act. 22. v. 3. Paul professeth he was brought vp, [...], according to the exact manner of the Law.

OVt of which so sub­stantiall a ground, it shall be worth our labour to enquire what this cir­cumspect walking is: Christian circumspe­ction what it is not. for we may not conceiue it as any carnall craft and policie, by which a man is wary to saue his goods, and out­ward estate: as many craf­ty [Page 5] heads and worldlings [...]ast about, and continual­y contriue with all wari­ [...]esse to saue themselues, [...]nd their profits: and hee [...]ust rise early that can get he better of them in any [...]argaine. Neither is this [...]rcumspection any such po­ [...]cie and warinesse in mat­ers of religion, as relin­ [...]uisheth any good duty to which it hath calling; or a­ [...]y practice of holinesse, or outward profits and [...]ommodity; or to preserue [...]utward peace and plea­ [...]ures; as many crafty and [...]eceitfull Protestants, that [...]re so circumspect, as they will professe a religion which shall cost them no­ [...]hing. Neither is this cir­cumspection [Page 6] in any thing [...] contrary, or crosse to tha [...] done-like simplicity, and Christian innocencie [...] which is the ornament o [...] holy profession. But is [...] carefull and exact proceeding in the wayes of God, What it is according to the rules of God: euen a [...] a worke-man most exactly fitteth his worke by the l [...] ­uell and rule, and depart not from it.

Now to this circumspe­ction, And in what. are foure things re­quired:

1. A knowledge of th [...] right way, To circumspect walk­ing foure things re­quired. which is as th [...] light, guiding him to set e­uery 1 foot safely. For let [...]man bee neuer so circumspect and wary, if he be [...] the night without a light [...] [Page 7] and without a guide, hee can neuer walke securely and safe. The word is the lan­thorne: and, the Comman­dement is the light. And, when wisdome enters into the heart, and knowledge deligh­teth the soule, then shall coun­sell preserue thee, and vnder­standing shall keepe thee, and deliuer thee from the euill way, Prou. 2. 11, 12.

2. A diligent watch and 2 care to keep from all extre­mities, to turne neither to the right hand, nor to the left. For it is hard to keepe a meane, wee being very propense to extremes. Sa­tan cares not so hee can conquer vs, whether it be by curiosity, or by careles­nesse: whether he can keep [Page 8] vs out of the Church, or cast vs out by our owne conceits: whether he can keep vs so cold, as no good thing greatly affects vs, or whether hee can make vs boyle ouer with vnbridled zeale, that because we can­not haue all the good wee would, wee will refuse a great deale of good wee might haue. A circumspect Christian will distinguish good from euill, and not refuse good for euill; for that is an extremity.

3 3. An holy iealousie and suspition, lest the heart bee deceiued through the de­ceitfulnesse of sinne. The most simple-hearted Chri­stian is a most wary man, that is, of his owne hearts [Page 9] slipperinesse, suspecting himselfe in all things, fea­ring in all things lest hee may not offend God. Hee knoweth sinne lies in am­bush, and suspects the insi­nuations of it. As hee that is very circumspect for the world, is most suspitious of others, lest they ouer-reach and beguile him: so one that is most circum­spect for heauen, doth more suspect himselfe than any other.

4. A prouident walking, 4 by which a man is able to foresee future danger and euils, to preuent them, and prouide for such things as may best bestead him in the way. Thus Salomon speakes of the circumspect [Page 10] and prudent Christian, that hee foresees the plague and hides himselfe: and learnes of the emmet to prouide in summer for winter. This property of circumspection we see in the wise Virgins, that prepared oile in time. All these are inseparable properties of a prouident and circumspect walking.

Which is inioyned vs in sundry other places of Scripture: as, Prov. 4. 26. Ponder the path of thy feet, and let all thy wayes be orde­red aright. Matth. 10. 16. Be wise as serpents. This serpen­tine wisdome is nothing else but Christian circum­spection. Heb. 12. 13. Make right steps vnto your feet, as good runners, who not on­ly [Page 11] speed themselues in the way, but are wary to keepe the right way, which they know is the shortest, and so carefully obserue euery step and euery aduantage.

THe Apostle here ex­poundeth what hee meaneth by circumspect walking; namely, a wise ordring of a mans selfe ac­cording to the rules of Christian prudence. For wisdome is two-fold; ei­ther [Page 12] worldly and carnal, or else heauenly and spiri­tuall.

This distinction is the holy Ghosts owne, in Iam. 3. 15. 17. where both of them are at large descri­bed. Our text speaketh of spirituall and heauenly wisdome: which is such a gift of God, as both di­recteth and effecteth, True wise­dom, what it is. or causeth a man to doe that which is acceptable and pleasing vnto God. Wher­in it is much distinguished from humane wisdome, which is meerely contem­platiue knowledge; but this is an actiue know­ledge, giuing rules and gui­dance in practice and acti­on: Eccl. 10. 10. The ex­cellency [Page 13] to direct a thing is wisdome. As a Coachman in a coach, so spirituall wisdome in the heart, or­ders the whole motion of a Christian in al his waies.

The connexion implies, that Those bee the wisest men, They are wisest men that walke most strictly. that walke most ex­actly. Prou. 14. 8. The wis­dome of the prudent is to vn­derstand his way. Deut. 4. 6. Keepe them, and doe them: for this is your wisdome, and your vnderstanding in the sight of the people:—Onely this is a wise people, and vn­derstanding. Pro. 23. 19. O thou my sonne, heare and bee wise, and guide thy heart in the way.

1 1. HE that is but a lit­tle acquainted with the Scriptures, shall easily obserue that he who walks most strictly according to Gods word, is led by Gods wisedome, which makes him discerne betweene good and euill, and so wal­keth at a certain, by a most right and constant rule and direction: so as you shall finde him square and stable of good iudgement, [...] Arist. and sound resolution in the things hee is about. Hee is [Page 15] the wisest man that fol­lowes the wisest guide: But what man is hee that feareth the Lord? that is, walketh exactly: Him will the Lord teach the way that hee shall chuse, Psal. 25. 12. Where­as it is a iust punishment of carelesnesse, to wander as vagrants and vnsetled per­sons in the way of religi­on, and grounds of Chri­stianity; and to bee tossed and tumbled euery way with the waues of incon­stancie, and doubtfulnesse in euery thing, for want of sound information and iudgement in the wayes of God: & needs must such be as wauering in their pra­ctice, as in their iudgment.

2. He is the wisest man, 2 [Page 16] that being to iourny takes the safest, shortest, cleanest, and most lightsome way: But so doth he that walkes most strictly, and circum­spectly; he only walkes safe­ly, because he walkes sincere­ly; whereas in declining Gods wayes but a little, there can bee nothing but feares without, and terrors within, and danger on eue­ry side, which nothing but vprightnesse can fence out. So who can deny but God himselfe hath described the rightest, and so the shortest way to heauen, which is the way ouer which hee holds his owne light? And howsoeuer ma­ny aspersions and foule things be cast vpon it, yet [Page 17] this is the only cleane way of holinesse and innocen­cie, that leadeth to the Ho­ly of Holies, into which no vncleane person or thing can enter.

3. He is the wisest man, whose words and actions being scanned most nar­rowly will abide the triall: But thus must needs his words and actions bee found, that is most exact, and stands most strictly the word. So Dauid saith, Then shall [...]not be con­founded when I haue respect to all thy Commandements, Psal. 119. 6. and Iob 31. 35. the Almighty will wit­nesse for me, though mine ene­mies write a booke against me. Let the enemies of grace, [Page 16] [...] [Page 17] [...] [Page 18] slander, reproach, and tra­duce for a time the wayes of Gods righteous ser­uants, hee will make their righteousnesse breake out as the light, Psal. 37. 5. and time shall shew they were not so ouershot as the world deemed. For, standing straitly to the word, they may truly say with Ieremy, Lord, if I bee deceiued, thou and thy Word hath deceiued mee.

4 4. He is the wisest man that best acquits himselfe in all estates: But he that walks precisely according to the directions of the Word, shall most hand­somely demeane himselfe in all estates. If God giue prosperity to a wicked man, it drownes him: Ease [Page 19] slayeth the foolish: Prou. 1. 32. But this man vseth it warily, with­out pride or insolency; he is taught to vse the world weanedly, 1 Cor. 7. 31 as not vsing it. If he be in aduersity, which sinkes the sinner, this man beares it without impati­ence or murmuring, yea, he makes himselfe a great gainer by it. Gods word fits him for euery estate: he can want, Phil. 4. 12. and abound; he is for peace or warre, for sicknesse or health, for life or death: no euill tidings can make him afraid. As a wise man he hath rule and power ouer his affections, and is free from vnruly passions.

5. He is the wisest man that taketh the best course [Page 20] for his own prefermēt: But so doth hee that walketh most exactly: 1 Tim. 6. 6. Godlinesse is the greatest gaine. This man is euer in the way of pre­ferment, hee stands still in the presence of God, liues continually in his eye; by constant honoring of him, hee is comming into place of great honour, and great honour is comming vpon him. Hee hath wealth and riches, and is still storing vp as one couetous for hea­uen, is euer increasing in grace and glory.

6 6. He is the wisest man that can giue others the best and wisest counsell: But who is so well able to giue aduice, as hee that is best acquainted with the [Page 21] wayes of God? If experi­enced counsell be the best, who so fit as hee, who hath tasted how good God is: 1 Pet. 2. 3. Who so able as hee, whom God hath stored with wisdome, such as hath winded him out of many troubles, such as brought into his hands so rich a stocke, and reue­nue of grace, and made him a patterne and example of piety and vertue to many other?

Which if it be so, Such as charge strict wal­king of sil­linesse and folly, do [...] it with greater folly. then we might take occasion to reproue such as charge Gods people with simpli­city and foolishnesse, and condemne them of much madnesse, in that they goe in a way vnknowne, vn­couth, and contrary to the [Page 22] world. They cannot walke in the dirty path of sinfull pleasures, nor by the croo­ked rule of carnall policie, nor make the fashion of the world the measure of their conformity: but are content to walke in the straight way vnto eternall life; Luk. 1 [...]. 34 which the foolish world counts foolishnesse, and a simple sillinesse: but with greater folly: For God and his word approue them as the wisest men in the world, and so denomi­nateth them, wise Virgins, wise seruants, wise marchants, &c. And our text cals them fooles that walke not cir­cumspectly.

NOw before wee passe this point, it shall not bee amisse to direct the Reader by the way to some meanes to attaine this wis­dome, Meanes of spirituall wisedome. to walk exactly: as,

1. A diligent and fre­quent vse & acquaintance in the word of God, 1. Acquaintance with the Scrip­tures. as men become wise Politicians by often vsing the booke of statutes. This law of God, hath Gods wisedome con­tained in it, and makes vs truly wise for the matter and measure, as God would [Page 24] haue vs. Hence the holy Ghost euery where cals foolish men, to giue eare to vnderstanding, and to heare the words of wisedome, Prou. 8. 5, 6. and v. 33. Heare in­struction, and be wise. Nei­ther must we heare till we get a smattering know­ledge of some generall grounds of religion, in which most rest them­selues; but to vnderstand the whole will of God, which is our rule: and not onely to vnderstand it, but to ap­ply it to our seuerall occa­sions, that it may not only be light in it selfe, but a lanthorne to our feet, Ps. 119. 115 and that in all our steps. This is the high priuiledge of the Scripture aboue all wri­tings, [Page 25] that these alone are able to make men wise to sal­uation, 2 Tim. 3. 15. Most men reade humane histo­ries, mens sayings and wri­tings, politike essayes, and obseruations of prudent men: and this furnisheth them with some modell of humane and earthly wise­dome: But onely the wis­dome of Gods word, can make vs truly wise to sal­uation; without which all the wisest Gentiles, profes­sing wisdom, and abounding mortalities, [...]. proued starke fools, Rom. 1. 22. Cast Gods booke of wisdome aside, thou shalt proue a foole in the end.

2. Meditation 2. Medita­tion. of that a man heares and reads: for, [Page 26] to bee wise, wee must not onely receiue the ingrahted word, Iam. 1. 21. but keepe it, Luk. 11. 28. Blessed are they that heare the word of God, and keepe it. Now an e­speciall way to keepe the word, is meditation, which digests it into the seuerall parts. Mary heard the sayings of Christ, and pon­dered them in her heart. And Dauid vsed this meanes to become wise: yea, by con­stant meditation in the te­stimonies of God, he pro­fesseth how hee became wiser than the prudent, than his teachers, than his ancients, than his enemies, Psal. 119. 97, 98, 99, 100. And the reason why many heare a long time, and are neuer [Page 27] the wiser, is because they neuer care to fasten it by meditation, and make it their owne: but wise men will lay vp knowledge, Prou. 10. 14.

3. 3. Embra­cing of ad­monition. A louing and thank­full embracing of admoni­tion and rebuke. Prou. 9. 8, 9. Rebuke a wise man, and hee will loue thee: Giue admoni­on to the wise, and he will bee the wiser: Teach a righteous man, and hee will increase in learning: but rebuke a scor­ner, and hee will hate thee: and, fooles scorne admonition. And therfore we are com­manded not to speake in the eares of a foole: for hee despi­seth the wisdome of our words, Pro. 23. 9. The way for a man to grow wise, is, daily [Page 28] to discouer his owne folly, and make vse of their words, who would helpe him in this businesse. Thus Dauid grew sensibly wiser by the reproofe of Nathan, 2 Sam. 12. when hee made him con­fesse he had done very foo­lishly. This is Christian teachablenesse, when a man is apt to receiue a re­proofe.

4. 4. Compa­ny of the wise. Frequent the compa­ny of godly and wise men: for hee that walkes with the wise, [...]. Theorg. shall be wise, Prou. 13. 20. and 9. 6. Forsake the foo­lish, and walke in the way of wisdome. In the company of the wise a man may bee sure to doe good, or take good: the lips of the righte­ous feed many: he will speak [Page 29] out of a good store-house; he wil deale faithfully with his brother, to helpe his soule out of sinne; his name from infamie, his person from scandall. Besides, he shal be resolued in doubts, encouraged in well-doing, and directed by such both by good instruction and good example.

5. Be feruent in prayer: It is a spirituall wisedome, and a gift of the Spirit; therefore if any man lacke wisdome, let him aske it of God, Iam, 1. 5. It is wise­dome from aboue, Iam. 3. 17. This wisedome is not the birth and issue of great wits, and quicke conceits, [...]ut is seated in the heart [...]hat is humble, and in [Page 30] sanctified soules, that are familiar with God, and frequent in prayer. For as Moses when he was long in the mount with God, his face shined when he came downe: so those that con­tinue in the mount of di­uine meditations and pe­titions, shall shine in wise­dome & knowledge. How or whence got Salomon all that measure of wisedome (in which hee was an emi­nent type of Iesus Christ, in whom were hid treasures of wisdome) but because he as­ked it of God as his chiefe choice? And Dauid in the 119. Psalme, makes no end of begging wisedome, vn­derstanding, good iudge­ment from God; because [Page 31] hee knew there was the fountaine.

These are the meanes that are set apart by God, for the attaining of wise­dome. If we faile in them, let vs blame our selues, if folly eat vs vp.

BEcause this wisedome is not a contemplatiue, but an actiue knowledge, wee must acquaint our selues with the precepts of it, to guide vs to this exact [Page 32] walking, that the whole man may bee led by the rules of Christian pru­dence in all things. This is that which the Apostle prayeth for the Colossians, cap. 1. v. 9. that they might be fulfilled with the knowledge of his will, and all wisedome in all things, to walke worthy of the Lord, and please him in all things. And because knowledge is of generals, and wisedome of particu­lars, therefore for our bet­ter direction, let vs here consider some particular rules of spiritual wisdome grounded in Gods word; which hee must be carefull of, that would walke not as vnwise, but as wise; accor­ding to this Apostolicall counsell.

[Page]Rules of wisdome, concerne

• 1 God, and the things of God.
• Man
  • himselfe; in his
    • Inner man;
      • 1 Minde.
      • 2 Thoughts.
      • 3 Will.
      • 4 Conscience.
      • 5 Affections.
    • Outward man, in his
      • 1 Calling.
      • 2 Estate, of
        • Prosperity.
        • Aduersitie.
      • 3 Speeches.
      • 4 Acti­ons, in
        • Generall, for
          • Triall.
          • Vndertaking.
        • Speciall, of
          • 1 Mercy.
            • Iustice.
            • Necessity.
          • 2 Indiffe­rēcy, in
            • Generall.
            • Speciall, for
              • Meat [...].
              • Sports.
              • Apparell.
  • Others in
    • 1 Generall, toward all.
    • 2 Special; [...]
      • 1 Good men.
      • 2 Euillmen▪ in,
        • 1 Generall.
        • 2 Specia [...]l
          • 1 Scorners.
          • 2 Haters of our selues.

RVles of wisdome con­cerning God, Rules of wisedome concer­ning things of God. and the things of God, are foure.

1. That God is to be lo­ued aboue all, and that for himselfe, 1. Loue God as the chie­fest good. being the chiefe good. This is the scope of the whole first table, the first and the great commande­ment, Mark. 12. 33. To loue God witb all the heart, all the vnderstanding, all the soule, and all the strength, is more than all burnt offerings and sacrifices, as the Scribe con­fessed; whereupon the text inferres hee answered ( [...], cordaté,) discreetly, wisely, and that in Christs iudgement. This is wise­dome, [Page 35] to giue God the first place, first thoughts, first seruice, chiefe prayse and precedency: Rom. 11. 36. for, of him, and through him, and from him are all things.

2. 2. Purchase Christ a­boue all gaine. Another chiefe point of spirituall wisedome in the things of God, is, to purchase Christ and remis­sion of sinnes aboue all things in the world. The sound Christian is that wise marchant, that sels all to buy the pearle, that is, Christ and his righteousnesse: that wise builder, that layes Christ a sure foundation in his heart: Hee is of the number of those wise Vir­gins, that will be sure (what euer they lacke) to furnish themselues of oyle in their [Page 36] lamps to meet their bride­groome. Wisedome will procure the best commo­dities, Phil. 1. 21. and chiefe gaine, which is Christ both in life and death. Paul was a wise marchant, who esteemed all things drosse and dung in comparison of Christ. So were the Disciples, say­ing, Master wee haue lest all and followed thee. [...] So were the Martyrs, whom the world accounted simple fooles, in following Christ with the losse of life and all. Happy is that soule, and filled with found and sauing wisedome, that comes to Christ with this resolution, Master, thou hast the words of eternall life, and whither shall I go?

[Page 37] 3. 3. Chuse best things first. Let vs preferre in our election and choice things of higher nature, before things of inferiour: for wisdome keeps a method, by which it euer subordi­nateth lower things to higher. This rule our Sa­uiour prescribeth, Mat. 6. 33. First seeke the Kingdome of God, and his righteousnesse, and then the things of this life▪ first prouide for hea­ [...]en, and then for earth. By which rule of wisedome, 1. all profits and pleasures must giue place to piety: for all is but pidling gaine to godlinesse. 2. By this rule of wisedome, the spe­ciall calling and trade of life must giue place to the generall calling, which is [Page 38] the trade of Christianity. 3. By this rule a Christian must chuse to bee rich in God and good workes, ra­ther than in the world: which because the rich man in the Gospell negle­cted, Luk. 12. 20 hee is called foole for his labour. 4. By this rule wee must with Dauid, more affect one glimpse of Gods fauour and countenance, Psal. 4. than all corne, wine, and oyle, that is, the most ne­cessary and delightful pro­fits in the world. 5. By this rule wee must make more account of pardon of sinnes locked vp in our breasts, than of the whole treasury of a Kingdome in our chests. 6. By this rule wee must esteeme a graine of [Page 39] grace aboue a million of gold: and 7. a poore god­ly man aboue a wicked Prince: Eccles. 4. 13. Bet­ter is a wise childe than an old foolish King; which will not be admonished.

4. 4▪ Feare Go [...] and keepe his Comman­dements. Feare [...]od, and keepe his Commandements: for this is the whole man, Eccles. 12. 13. This is to apply our hearts to wisedome, to set our hearts to keepe Gods Commandements, and do them: this is our wisedome, Deut. 4. 5. Who is a wise man among you, endued with knowledge? let him by good conuersation shew his works in meeknesse of wisdome, Iam. 5. 13. A wise man will at­tend the mouth of the King, and will feare the [Page 40] danger of the law: so a wise Christian will walke in the law of the Lord, Psa. 119. 1. and will be sure to keepe him to this rule and warrant contained in the word of God, Gal. 6. 16. And as a wise man is care­full to keepe his assurances and euidences for the cer­tainty of his lands and earthly liuelihoods, and is loth to forfeit any of them by failing in any of the conditions: So it is the wisedome of a godly man to keepe the Word safely in his heart, which assureth him of his estate in hea­uen, and which hee is loth to forfeit by failing in the conditions and clauses of it

BEing to entreat of the rules of wisdome con­cerning man & the things of man, good order requi­reth that wee begin with such as concerne 1. ones selfe, and 2. others. They which concerne a mans selfe, respect either the in­ner man, or the outward. The inner man in fiue par­ticulars: 1. in his minde, 2. thoughts, 3. will, 4. con­science, and 5. affections.

[Page 42] For the minde, Rules for the mind. these rules of wisedome are ne­cessary to be remembred.

1. 1. To en­lighten it. To furnish it with ne­cessary, profitable, and humble knoledge: The mans eies are in his head, Ecl. 2. 13. This is a wisedome to sobriety, Rom. 12. 13. where also the Apostle condem­neth curiosity and concei­tednesse, which wastes out time, aud brings infinite idle questions, wherein men presume aboue that which is meet. The Pro­phet Dauid professed hee medled not with things too high for him. Psa 131. 1. And the A­postle Paul desired after his conuersion to know no­thing but Iesus Christ, 1 Cor. 2. 2. and him crucified. As for hum­blenesse [Page 43] in knowledge, Sa­lomon saith, The way of a foole is right in his owne eyes, Pro. 12. 15. and, A wise man in his owne conceit is more hope­lesse than a foole, Pro. 26. 12. 16. Our rule therfore must be to grow vp in wisdome, and as wee grow in know­ledge, so to grow in humi­lity: for the more sound knowledge a man attains, the more shall hee see in himselfe to humble him.

2. 2. To dec [...] it. To decke and adorne the minde with humility, holinesse, modesty, shamefast­nesse, &c. 1 Pet. 3. 4, 5. and, Col. 3. 12. As the elect of God, put on tender mercy, kindnesse, humblenesse, and meeknesse▪ but aboue all things put on loue, v. 14.

[Page 44] The second sort of rules concerns a mans thoughts. Rules for the thoughts. The generall is in Pro. 4. 23. Keepe thy heart with all diligence: for it is slippery and deceitfull; more than necessary to watch and su­spect it, and to set time a­part to check and reclaime it. But for the better kee­ping of thy thoughts in or­der, thinke on these parti­culars: 1. Giue God the first thoughts 1. Giue God thy first thoughts, that he may hold the chiefe part in thy heart: and this will sweet­ly relish the heart, and by estranging it from worldly impediments, fit it, and keepe it in preparednesse for all good occasions▪ Psa. 108. 1, 2, 3. Dauid prepares his heart, and will awake ear­ly [Page 45] to praise the Lord: the way to walke safely and com­fortably all the day, is first to reforme that which is within.

2. Examine 2. Examin them whence they come and whi­ther they goe. thy thoughts whence they come, and whither they go, and what they doe in thee: By which meanes thou shalt banish a number of idle and wan­deing thoughts, which like roauing vagrants, being worth nothing, come euer to steale something, either time or grace: and so shalt thou make and keepe roome for better. And doe this betime, because the first motions of sinnefull thoughts defile a man. This rule is in 2 Cor. 10. 5. to draw weapons against eue­ry [Page 46] strong imaginati­on, that is exalted a­gainst the knowledge of Christ.

3. 3. Pul them from the world. If thy thoughts con­cerne the world, pull them backe, keepe them from the world, saue as much as needs must for the mode­rate maintaining of thy selfe and thine, lest heauen­ly thoughts bee drowned and hindred, 1 Tim. 6. 9. The reason is, because our hearts being earthly, doe presently conceiue a sweet­nesse in earthly things, and are presently distracted from the loue of the Crea­tor, to the loue of the crea­ture. Now spirituall wise­dome requireth, that wee diminish the loue of the [Page 47] creature, that we may in crease our loue of the Cre­ator. But, if they will run vpon the world, then turne the course of them a little, to consider the va [...]ity and misery of this euill world, the painted vizor of the pleasures of it, the vncer­tainty of life, the deceit­fulnesse of riches, how they be not ours, what euils and incumbrances we haue re­ceiued from the world, what fools they haue made vs in treasuring on earth, whose home and expecta­tion is in heauen.

4. If they concerne thy selfe or others, see they be humble. If thy thoughts con­cerne thy selfe, or others thy brethren, labour to think better of others than thy selfe: for thou seest no [Page 48] such thing in them as in thy selfe: Phil. 2. 3. Let e­uery one esteeme better of an­other than of himselfe. Yea, the more thou seemest to excell others in gifts, the more humble labor to be. An hard rule, and difficult to be practised: and there­fore it is often cōmended to vs, as Rom. 12. 16. Make your selues equall to them of the lower sort▪ and elswhere. For this purpose, conceiue not onely what thou hast receiued, but what thou wantest, and what good things thou art without: and then with Paul, say thou hast not yet attained to perfection. Phil. 3. 12.

5. If thy thoughts con­cerne any sinne, 5. If they concerne sin. be sure it bee to hate it be sure it [Page 49] be to hate and reno [...]nce, to bewaile and mourne for it, in thy selfe or others. For there is a slynesse and sub­tilty in sinne, which while we thinke of, it easily gai­neth some tickling and consent, which at least hin­dreth that through-hatred that wee ought to main­taine against it.

The third rule for the in­ner man concerneth the will, Rules for the will. namely, Concur­rence of our will with Gods will. that our care must be, there bee but one will betweene God and vs: for so hath the Lord taught vs to pray, Thy will bee done. 1. Wherein soeuer God hath reuealed his will to vs, 1. reuea­ling. in that we must rest. 2. Whatsoeuer his will determineth of vs, 2. determi­ning. that wee [Page 50] we must account holy and iust, whether with vs or a­gainst vs. 3. Whatsoeuer his will prescribeth to vs, 3. prescri­bing. whether obedience to the law, or faith of the Gospel, wee must hold our selues fast bound in conscience vnto it, let it seeme neuer so crosse to vs, or contrary to his law, as Abraham did in offering his sonne. 4. Whatsoeuer his will dispo­seth to vs, 4 dispo­sing. prosperity or ad­uersity, sicknesse or health, life or death, or whatsoe­uer else; all is from a most wise hand, disposing euery thing for the good and sal­uation of his elect, and so should bee entertained. Thus Eli said, 1 Sam. 3. 18. It is the Lord, let him doe what is good in his [Page 51] eyes: Esa. 39. 8. and Hezekiah, The word of the Lord is good, euen when it threatned the o­uerthrow of his house and Kingdome. So Dauid, Psa. 39. 9. I held my tongue, and said nothing, because thou Lord didst it: Ch. 1. v. 21 and Iob, The Lord giueth, and the Lord ta­keth, blessed be the name of the Lord.

THe fourth sort of rules for the inner man, con­cerns the conscience. Rules for the con­science. 1. Be­ware of doing any thing with a blind conscience. 1. Beware of a blind conscience A blind man swallowes ma­ny [Page 52] a gnat, and a blind con­science swalloweth any sin. This is a wicked consci­ence, to which no sinne so great shall come, but a man shall thinke hee doth God good seruice in it, Ioh. 16. 2. as Christ speaks of them that would s [...]ay his Disciples. Why doe heathens persecute Christians, and Papists pursue Protestants euen to death, but out of blinde zeale and conscience, that they root out a false reli­gion? And whatsoeuer a man doth by an erroneous and seduced conscience, is sinne: the rule of consci­ence to heathens being the law of nature, and to the Church the law written, euen the whole word of [Page 53] God as a pillar of cloud and fire to direct it in all the way to heauen. There­fore let the word of God dwell plenteously in you, in all wise­dome, Col. 3. 16.

2. Doe nothing with a doubtfull conscience: 2. Doe no­thing with a doubting consci­ence. for whatsoeuer is done with a scrupulous conscience, is sinne, and is not onely an offence of God, but of the conscience too, Conscientia nos animae. Tertul. which is as a little God within vs: for it is not of faith, nor obe­dience to the knowne will of God. Rom. 14. vlt. Hee that doubteth, is condemned: because his action is not of faith. 3. Get a good con­science a­b [...]ue all things. Therefore vers. 5. he saith, Let euery man bee fully perswaded in his minde.

3. Labour to get a good [Page 54] conscience aboue all things. Act. 23. 1. I have en­deuoured in all good conscience till this day. A pure consci­ence by nature hath no man, but made pure by the bloud of Christ sprinkled vpon it by faith, in that he hath obtained full remissi­on of sinne, and by his bloud also merited the Spirit of Sanctification, by which the conscience of the beleeuer is daily clean­sed.

4. 4. Aime at a pure con­science. Labour to get a pure conscience in all things. A man by obseruing many things, may get himselfe good credit, but a good conscience must bee in all the things of God. Ioh. 18. 28. The Pharisies might not goe [Page 55] into Pilates iudgement hall, lest they should bee polluted; and yet at the same time, they could di­spence with their consci­ence, to crucifie the Sonne of God, a sinne defiling heauen and earth, whiles the Sunne was ashamed, and the earth trembled at it. The Papists may not eat flesh in Lent, their consci­ences will not suffer them; but to kill Kings, and blow vp Parliament-houses, their consciences giue them good leaue. Many Protestants will not steale, kill, commit the act of a­dultery: but their consci­ence can dispense with co­uetousnesse, vnbridled an­ger wantonnesse, filthy [Page 56] speeches, &c. But if Gods word be the same, so must the conscience: and hee that serues God as Paul did in pure conscience, 2 Tim▪ 1. 3. will doe so at all times, in all places and things, and will auoid sinne in his closet as much as in mos [...] publike meetings, yea, small sinnes as well as great.

5. 5. Keepe diligently the good­nesse and purity of consci­en [...]e by 2. things. It is as great wisdome to keepe things well, as to purchase them: therefore we must (if we would wall [...] wisely) bee as carefull to keepe good conscience a [...] to obtaine them: and ther­unto obserue two things▪ 1 1. Daily take away matte [...] of accusation, which is sinne, by repentance. 2. Ra­ther [Page 57] displease all men than thine owne conscience, thy friends, thy family, thy ru­lers, nay, thy owne selfe before thy conscience. So did Daniel and his fellows. So did Cyprian (as Augustine relates it) when the Em­peror in the way to his ex­ecution said, Now I giue thee space to consider whe­ther thou wilt obey me in casting a graine into the fire, or be thus miserably slaine: Nay (saith hee) In re tam sanctâ deliberatio non habet locum: there needs no deliberation in this case. The like we reade in the hystory of France: In the yeare 1572. presently after that tragicall and perfidious slaughter and [Page 58] massacre of so many thou­sands of Gods Saints by treacherous Papists, Charls the ninth King of France, called the Prince of Conde, and proposed to him this choice; Either to goe to Masse, or to die presently, or to suffer perpetuall im­prisonment. His noble an­swer was, that by Gods help he would neuer chuse the first, and for either of the two latter, hee left to the Kings pleasure and Gods prouidence. Thus a good conscience makes a good choice for it selfe, chusing any thing rather than to offend God.

THe fifth sort of rules for the inner man con­cerneth the affections, Rules con­cerning the affe­ctions. and hath these particulars:

1. 1. Giue God the chiefe af­fections. Delight thy selfe in the Lord, and make him thy chiefe ioy. Psal. 37. 4. For the obiect of our ioy must not be carnal, but the Lord himself, apprehending him as Gen. 17. 1. el shaddi, al­mighty to saue, all-suffici­ent to supply, and a large portion, our Sunne, our shield, grace, and glorie, Psal. 84. Salomon hauing tried his heart with all o­ther [Page 60] delights, came at last to a recantation: and so doe all Gods children, and say, Lord lift thou vp the light of thy countenance vp­on vs, Psal. 4.

2. 2. Affect all other things in God, and for God. Labour to affect all other things in God, and for God, nothing like him, much lesse aboue him, or against him: Psal. 34. 8. Taste and see how good God is; that is, in all things la­bour to find the sweetnesse of God in all his creatures, and all his actions. A wise man will not insist in the gift, but looke to the giuer, whose loue hee prizeth more than the token of it. If any affection make vs vnfit to pray, or any way thrust vs from God, it is car­nall.

[Page 61] 3. 3. Fix them more vpon heauenly things, than earthly. Let vs labour to get our affections more to hea­uen than earth: Col. 3. 2. Set your affections on things which are aboue, and not on things which are on earth: where we see plainly, that these two cannot both haue the affections set on them, no more than two Masters serued at once: Mat. 6. 24 as also that it is not enough to affect heauenly things, but also with chiefe affection and care, ver. 33. in the first place. Hence is that ordinary rule, that spirituall things must be affected and asked simply, being simply good, but temporall with limi­tation, as being but con­ditionally good.

4. Feare the euill of sin [Page 62] more than the euill of pu­nishment, 4. Feare e­uill of sin, more than of suffe­ring. because the e­uill of sinne is more euill. Sinne is simply euill, and so is nothing else, no not the punishment of it. A wise man should rather chuse hel than Gods offence: for there is nothing but sinne which God hateth, and wee ought to hate no­thing so much: sin direct­ly resisteth Gods glory, but punishment makes for it in the manifestation of his iustice.

5. 5. Commi­serate the afflicted e­state of our bre­thren. Be affectionate one in the case and condition of another. In case of spi­rituall misery, sinne, weak­nesse, humane frailty: Bee tender hearted one to another, euen as God for Christs sake [Page 63] forgaue you, Eph. 4. 32. so Col. 3. 12. Now beloued, as the elect of God put on tender mercy, kindnesse, &c. one to another. And in the tem­porall miseries of our bre­thren, put on bowels of com­passion, be not without na­turall affection, forget not Iosephs affliction; Amos 6. 6. but lend, giue, clothe, feed, protect from violence, and turne not thine eyes from thine owne slesh. The phrase (bowels of mercy) shewes that all our mercy must be from with­in, euen from the tender compassions of the estate of our brother: and the same in Isa. 58. 10. that we power out our soules to the nee­dy: that is, our soules must first be mercifull, and then [Page 64] our mercies will be plen­tifull, which is noted in the word powring.

NOw we come to such rules of wisedome, as wherby the outward man is to bee ordered, that wee may walke (both toward our selues, and others) not as vnwise,▪ but as wise, and that by the wisedome which is from aboue. And these rules concerne, 1. his cal­ling, 2. his estate, 3. his [Page 65] words, 4. his actions.

Directions to walke wisely in his course and calling are these: Rules fo [...] the speci [...]l calling.

1. 1. Liue in a lawfull calling. Seeing the calling is a part of Christian obe­dience, and duty to God, a Christian may neither liue out of a calling, nor in any calling not warranted by Gods word. For if God set vs in our callings, hee pro­miseth both to be with vs in them, and to giue vs good successe, and to helpe vs against the tediousnesse of them, Ios. 1. 8. Therfore sanctifie thy calling, and e­uery part thereof, 1 Tim. 4 5. by the word and prayer.

2. In the whole exercise of our calling▪ 1. Shew al [...] good fait [...] ­nesse in [...] wee must shew all good [...]aithfulnesse. [Page 66] 1. To God, 1 To God. by depending on him, who hath made our calling a chiefe meanes of our maintenance, and not sacrificing to our own nets. Hab. 116. For it is the Lord that giues power to get substance. Deut. 8. 18. 2. To our selues, 2. To [...]ur selues. by wal­king diligently, and abi­ding in our calling, that we may eat our owne bread, and prouide for our selues and ours, and giue to him that needeth, Eph. 4. 28. For by idle and inordinate liuing, through the neglect of the vocatiō by Gods iust iudg­ment men fall into the depth of sin, drunkennes, gaming, whoredome, thee­uing, and nothing comes amisse to an idle person. Besides, discredit, bad re­port, [Page 67] and pouerty, Prou 6. 11. come as an armed man vpon such a one. 3. To others, 3. To o­thers. whether we be Masters or seruants, as knowing that in our cal­ling wee are to practise most Christian duties, as loue to our brethren, pati­ence, truth, fidelity, vp­rightnesse, as being euer vnder Gods eye.

3. Another point of wisedome in our callings, 3. Be not busie in o­ther mens callings. is, not to meddle with o­ther mens businesse, but follow our owne close. 1 The. 4. 11. Study to be quiet and to doe your owne businesse. And euery where the A­postle reproues busie-bo­dies, who going beyond their owne bounds, thrust their sickle into euery [Page 68] mans haruest, and being out of their owne places and businesse, intermeddle with that which no way concernes them. And these are disturbers of peace and ciuill tranquility, kindling and blowing vp contenti­ons for lacke of other work. The same rule is for women also, that they be not gadders, Tit. 2. 5. but house-kee­pers.

4. In all earthly busi­nesse, 4 In earth­ly busines carry an heauenly [...]minde▪ studie to carry an heauenly minde. A Chri­stian while hee conuerseth in earth, Phil. 3. 30. must haue his con­uersation in heauen, and know, that in all the wayes of this present life, hee ought neuer to step out of the way to eternall life. [Page 69] Neither shall a man bee a loser by this course, seeing wee haue an expresse pro­mise, that if wee seeke Gods kingdome first and principally, these outward things should (so farre as they are needfull for vs) without such carking care bee cast vpon vs.

5. 5. Intend most the most ne­cessary du­ties of them. As all duties of the calling must be profitable in themselues, and for the publike good, so the most profitable must bee most intended, and specially performed. A Minister must reade the Word, but must apply himselfe more to Preaching, as being more necessary. A Magi­strate must execute iustice vpon transgressors of mens [Page 70] lawes, but especially a­gainst open transgressors of Gods Law. Masters of Families must prouide for the bodies and health of their Family, but especial­ly for the good and salua­tion of their soules.

THe rules of wisedome concerning a Christi­an mans estate, One gene­ral rule for all estates, is to think the present estate best for thee. are these: first, generall; secondly, speciall.

The generall rule for all estates, is this: Be prepa­red [Page 71] for any estate, conten­ted in euery estate, and as­sure thy selfe the present estate (whatsoeuer it is) is best for thee, though not euer in thy sense, yet in Gods gracious and wise ordering of it. This lesson the Apostle Paul had well learned, Phil. 4. 11, 12. I can want, and abound; I can be full, and hungry: I haue learned in all estates to be con­tented.

The speciall rules are ei­ther for prosperity, or for aduersity. Rule for affliction. Concerning ad­uersity & afflictions, these are the rules of Christian wisedome: 1. God may be as well inioyed in aduersity as prospe­rity.

1. Consider thou art not placed here in the world by God to enioy the plea­sures [Page 72] of the world, but to enioy God, which thou maist doe as well in affli­ction as in prosperity, and to cleaue to him in his ser­uice, looking for nothing but afflictions, as a pilgrim going to thy Countrey, the way whereunto, lyeth through afflictions. This ground not laid; men count troubles a strange thing, 1 Pet. 4. 11. and start at the mention of them, as the Apostles, Ioh. 11. 8. when they heard Christ speaking of going into Iu­rie, where the Iewes had lately sought to stone him. And note it to be a corrup­tion of the heart, to bee more grieued for thine owne troubles than the [Page 73] troubles of the Church, for priuate than publike e­uils.

2. La [...] vp strength and comforts aforehand: 2 Lay vp strength and com­fort afore­hand. as 1. Humility, to ouer-master and tame the pride and re­bellion of our hearts, and to bring in contentednesse to sweeten our troubles; and our labour will be well spent: for if we can rellish the hardest part of our life, our whole life else will as­suredly be more sweet and ioyfull. 2. Growe vp in the knowledge of God, which will make thee rise vp in much comfort, and will bring in comfort against that confused heauinesse, distrust, and dangerous af­fections & passions, which [Page 73] else in trouble might beat vs downe, and off him. 3. Get assurance of faith, which will sweetly warme the heart in the sense of Gods loue in Iesus Christ: The fruit of which will be, First, to enable vs to trust our selues with God in any estate, and bee assured the Lord is with vs in fire and water, in the midst of the valley of the shadow of death. Psal. 23▪ 4. Secondly, to depend on him for strength: for howsoe­uer Satan would make vs bel [...]eue our affliction is greater than it is, or wee are for it; yet wee shall assure our hearts that the Lord hath measured it out for our strength, and not a­boue. 1 Cor. 10. 13. Thirdly, to wait vpon [Page 74] him for a good issue and seasonable deliuerāce, who hath promised to turne it to the best. Rom. 8. 28. This shall keepe vs from fainting, distrust, and despaire.

3. In all euils of punish­ment take occasion to set vpon the euill of sinne, 3. In euils of punish­ment to set vpon euill of sinne. and reuenge vpon that: com­plaine of it to God & men, murmure and grudge at nothing else. If affliction be sharper then ordinary, it is sure some sinne or lust addes a sting vnto it. But this rule mortifies sinne and vnruly passions, and will weaken the heart, and make a man say with the Church, Mic. 7. 9. I will beare the wrath of the Lord, because I haue sinned.

[Page 76] 4. Make them no hea­uier then God maketh them, 4. Make them no heauier than God hath made them. by impatience, fro­wardnesse, and loosenesse of heart. God sometimes layes on a little finger, and the froward heart laies on the whole hand and loines, to make the burden hea­uier with faithlesse heaui­nesse and distrust, which is but an addition of new and worse troubles then the former. How inconside­rately doe many men load themselues with troubles too too light in themse [...]us, and on the shoulders of wise men, who can make a vertue of necessity, and st [...]p ouer a number of rubbes, which others stoope to re­moue and infinitely toyle [Page 77] themselues? How doe ma­ny in smaller troubles, as discurtesie of neighbours, vnrulinesse of children, vn­faithfulnesse of seruants, smaller losses and crosses in family-matters, giue place to vnquietnesse, im­patience, and passion, till their folly haue (by see­king to ease their burden) increased it from a dram to a talent? And now how vnmeet are they for the seruice of God? how vn­profitable in any Christian society? how sowre and heauy in countenance, dis­guised in speech, and im­potent in their behauiour? All which testifie the fro­wardnesse of the heart, wherein had there beene a [Page 77] dram of Christian wise­dome and moderation, [...]cuius fit patientia. Quicquid corgere est nefas. the passion had not swelled to the cause, much lesse so far exceeded it. Horat.

5. Make not haste from vnder any affliction. 5 Make not too much haste from vnder them. Hee that bèleeues, makes not haste. But labour for a right vse of it rather than the remo­uall: Isa. 18. 16. attaine once a right vse, and doubt not of a good issue. Gold is not presently puld out of the fire so soone as it is cast in, but must stay a while till it bee purged. A Musician strains vp a string, and lets it not downe, lest the har­mony and musicke be spoi­led: So the Lord deales with his children, but ne­uer forgets mercy nor [Page 78] measure; nay, it is mercy so to measure them, Esa. 27. 9. as they may be purged by them.

6. Obserue and marke thy troubles, 6. Obserue both the trials and the fruits. and thy dis­position in them: first, to grow vp in wisedome and experience by them: thus thy sufferings will become wholsome instructions. [...] Ob­serue where thou wast most pinched, [...] ▪ and where­in thou tookest the grea­test comfort: secondly, to grow vp in an infallible hope of Gods goodnesse, and a good issue for time to come. For this, obserue Gods seasonable hearing of thy prayers, and the proofes of Gods helpe in most needful times; which shall bee a strong meanes [Page 80] to keepe thee from fain­ting, feares and despaires from time to come. So did Dauid in the case of the Lyon & Beare, 1 Sam. 17. 37. and through all the 23. Psalme. Thus the Apostle from obseruations of times past, gathers assu­rance for the time present, and to come, 2 Cor. 1. 10. —who deliuered vs from so great death and doth deliuer vs, and in whom wee trust, that he will yet hereafter deli­uer vs. Thirdly, to be able to comfort others with such comforts as our selues were vpheld with in our trou­bles, 2 Cor. 1. 4. which com­forteth vs in all our tribulati­on, that we may be able to com­fort them which are in affli­ction, by the comfort where. [Page 81] with our selues are comforted of God. Thus to the godly a­riseth light out of darknesse, sweet comes out of sowre, and out of the eater meat.

IN prosperity take these directions. Rules for prosperity.

1. If riches increase, set not thine heart vpon them, Psal. 62. 10. For why shouldest thou, considering the dan­ger 1. Consi­der the danger of it. how easie it is to waxe wanton? how hard for a rich man to be saued? how few by outward things are drawne to the loue of hea­uenly? how many are in­snared [Page 82] and choaked with them? how flitting and vn­certaine they be? how cer­tainly we must leaue them, or they vs, and come to ac­count for them.

2. In the carriage of thy prosperity be suspicious of thy selfe, 2. Be suspi­cious of thy selfe. thankfull to God, and returne the glory of it to him of whom thou re­ceiuest it. Dauid, while he had liberty, easily strayed, Psa. 119. 67. Thankfulnesse is Gods tribute, which be­ing denied him, hee re-en­ters on his owne, Deut. 28. 47. Because thou seruedst not the Lord with ioyfulnesse, and a good heart, Has aeterna sa [...]s con­sequitur d [...]pes. in the abundance of all things, thou shalt serue thine enemies in hunger, in thirst, Has aeterna sit [...]s.— Sen. and in neede of all [Page 83] things. So doe many Pro­digals.

3. Feare the crosse be­fore it come, 3. In thy calme pro­uide f [...]r a storme. and prouide for it. The thing that I fea­red is come vpon me, Iob 3. 25. and, he waited for his changes. It was an addition to the great plague of Babylon, Isa. 46. 11. that euill should come on her, and shee not know the morning there­of: Destruction shal come vp­on thee suddenly ere thou be a­ware. Luk. 14. 28. Therefore cast the costs of religion and well-doing beforehand.

4. Neuer account thy selfe prosperous if it be not well with Gods Church: 4 Thinke not thy selfe pro­sperous, if the Church of God be not. Good Vriah would not rest as long as the Arke of the Lord was abroad, and his [Page 84] Lord Ioab in the field: as a good child being in health mournes and droupes for the mothers sicknesse. 2 Sam. 7. 2. Da­uid thought it not fit to dwell in seiled houses, and the Arke of God lie in tents: for the neglect whereof, the Iewes are reproued, Hag. 1. 4. Nehemiah, euen before the King, was of a sad countenance, and sor­rowfull at heart, when he receiued euill tidings of Ierusalem, chap. 2. vers. 2. Hester and Mordecai ioyed not in the greatest ad­uancements, so long as the sentence against the Iewes was vnreuersed. And Mo­ses might haue liued well, and at pleasure, in Phara­ohs Court: but he chose ra­ther [Page 85] to suffer affliction with Gods people, Heb. 11. 25. than to enioy such pleasures.

5. In thy prosperity con­sider the affliction and ad­uersity of others. 5. In thy prosperity cast eye on others af­flictions. The con­trary hereof was the sinne of the Princes of Israel li­uing in prosperity: Amos 6. 6. They lie on beds of iuory, and stretch them­selues on beds, drinke wine in boles, and annoint themselues with oyle, but none remembred the afflicti­on of Ioseph. The like of Di­ues his inhumanity towards Lazarus. Yea, sometime it shall be wisedome to goe into the house of mourning, Eccles. 7. 2. which will strike a deeper impression; and to visit o­thers in aduersity, and [Page 86] marke their speeches, who embraced these outward pleasures with greatest and sharpest appetite, and thou shalt finde the affliction farre more bitter, and their sorrow in the losse so much the sharper, as the loue was eager in inioying their peace: and perhaps they will tell thee, they were neuer such gainers by all their prosperity, as they were losers by it, or gai­ners by that present affli­ction.

1. COncerning the ground of them: Rules for speeches. 1. Let word [...] issue from a good foū ­taine. Labour to get a good heart, for out of the abun­dance of the heart the mouth will speake. Mat. 5. [...]8. The heart of the wise guideth his mouth wisely, Prou. 16. 23. And, if the heart indite a good mat­ter, the tongue will be the pen of a ready writer, Psal. 45. 1. Such as the heart is, such will bee the speech: and therefore hee that hath no [Page 88] care of his heart, cannot bee a good and carefull speaker. The Apostle re­quires gracious speech, Col. 4. 6. but that must come from a gracious heart: as Psal. 37. 30, 31. the mouth of the righteous will speake of wisedome, and his tongue will talke of iudgement. For the Law of his God is in his heart, and his steps shall not slide. and Pro. 31. 26. She openeth her mouth with wisdome, and the Law of grace is in her tongue. On the contrary, a gracelesse heart cannot speake well: Prou. 10. 20, 21. The heart of the wicked is little worth: the lippes of the righteous doe feed many; but fooles shall die for want of wisedome. The true rea­son, [Page 89] why many mend not their bad speeches, is, be­cause first they mend not their heart.

2. Concerning the mat­ter of speech: Let the matter be choise. 1. Because all must be wholesome so much as we may, therefore chuse the best matters to talke of, matters of religi­on, faith, hope, and the way to saluation: for wis­dome alwayes chuseth the best. 2. If it be chosen or offered, it concernes either God, or our neighbours, or our selues. 1. If it con­cern God, what. I. If it concerne God, or any part of his name, attributes, word or workes, wee must speake most reuerently, as those who are not worthy to take his name into our mouths. [Page 90] The precept is, Leuit. 19. 12. Thou shalt not defile the name of the Lord, but feare his glorious name, Deut. 28. 58. And they defile his name, who in common talke, lightly and carelesly vse his name, of God, or Lord, or any other of his titles in ordinary speech: and they, who are ordina­ry or idle swearers and cur­sers: and iesters in Scrip­ture-phrases, who are farre from trembling at his word, Isa. 66. 3. and those that mocke at sinne and Gods iudgements, and abuse or are vnthankfull for any of his mercies. II. If the matter of thy speech con­cerne thy brothers person, 2. If our neighbour▪ the rule is, to speake of the [Page 91] good thou knowest by him, behinde his backe: but of euill, not without calling, nor without griefe; and before him, or to him. Tit. 3. 2. Warne them that they speake euill of no man, but bee soft, and shewing all meeknesse to all men. Con­trary wherunto is scoffing, deriding, cursing, railing, bitter and slanderous spee­ches, tending to the offence of any man: yea, if mens speeches may iustly offend vs, wee must bee soft and calme, shewing all meek­nesse, not rendring rebuke for rebuke, but passing by his sinne, espie in his per­son the image of God wor­thy to bee reuerenced and loued. If thou spea [...]e of his [Page 92] sayings o [...] actions, if they be euill, speake as little of them as may be, if they be doubtfull, construe them in the best part: for loue is not suspitious, but hopeth all things. 1 Cor. 13. 7▪ Praise God for his good actions: and as for sinnes in him, deale plainely and truly with him: Leu. 19. 17. Thou shalt not hate thy brother, but shalt plainly rebuke him, and not suffer his sinne vpon him. Wee must not lie, dissem­ble, flatter, or sooth vp any in their sinnes, which is a most ordinary sin against this rule of wisedome. III. If the matter of thy speech concerne thy selfe, 3. If our selues. speake modestly without vanity or boasting: Prou. [Page 93] 27. 2. Let another man praise thee, and not thine owne lips. Nay, we should rather ex­tenuate and lessen the good in vs, if wee must needs speake of it, 1 Cor. 15. 9▪ as Paul, I am the least of the Apostles▪ and in an others person, I know a man, &c. 2 Cor. 12. 2.

3. Concerning the man­ner of our speech. 3. The manner. First, be­cause euery mans speech by nature is corrupt, 1. Sauory. ther­fore striue to make it gra­cious, and powdred with salt, Col. 4. 6. that is, well sea­soned and sauoury, not sa­uouring of the flesh and corruption, but wee must driue out or drie vp the corruption of them, with the salt of grace. Against many, who powder their [Page 94] speech with oathes, and curses, and filthy rotten­nesse, or fondidle speeches, sauouring of the filthy sincke and puddle within. Secondly, it must bee iust and sincere, 2. Sincere. the truth of our heart, Psal. 15. 2. without dissimulation or lies, see­ing God made the tongue to expresse the heart. A fearefull thing it is, that most mens speeches are turned into meere com­plement. 3. Most earnest in things hea­uenly. Thirdly, it must bee more earnest, ioyfull, and comfortable when thou speakest of heauenly things, than of earthly: not iesting, or foolish talking, but rather giuing of thankes, Eph. 5. 4.

4. Concerning the end [Page 95] of our speech: 4. The end of our speech, e­dification. It must tend to edification▪ Eph. 4. 29. to feed many, Prou. 10. 21. and minister grace to the hearers. It must bend it selfe still for God, the defence of good men and actions, and the disgrace of sinne. Better no speech, than to no good end. And yet ma­ny in their light, and idle speeches say, why, I hope I doe no harme. Yea, but what good doth it? Shame will not let thee say, thou intendest edification. Ther­fore looke well vnto it.

5▪ Concerning the mea­sure of our speech: 5. The measure. First, wee must not speake too little, 1. Not too little. and omit gracious speeches when occasion is offered, as many dry and [Page 96] barren hearts and mouthes, haue not a word for God and goodnesse, that haue words enough, and more then enough in any other argument; like idols in good things, that haue mouthes, Psal. 115. 5. and speake not; or as if they were possessed with dumbe spirits, and not suffered to speake any good. Tell such a one of a good farme, or bargaine, or natural things, and they sauour and rellish them well enough: whereas a good motion strikes them dumbe, and makes them as fishes out of their element. Neither, 2. Not too much. secondly, must our words be too many: for in many words are ma­ny sinnes. [...]. The foole multipli­eth [Page 97] words, Eccles. 10, 14. and Prou. 29. 11. A foole powreth out all his minde. But he that hath knowledge, spares his words, Pro. 17. 27. and he that refraines his lips, is wise, cha. 10. 19. It is folly to lay on more words then the mat­ [...]er requireth, and argueth impotency of minde, and car [...]ies a shew or demon­stration of passion, and ex­cesse of affection, or pride in speaking.

6. Concerning the sea­son of our speech. 6. The sea­son. All our words must be seasonable, as well as seasoned, that is, fitted to circumstances, times, places, and persons. Wisdome will seeke a sea­son for good words: for there is a season wherein [Page 98] the prudent will keepe silence. Amos 5. 13 ▪ And how good is a good word in due season? Pro. 15. 23. It is like apples of gold, and pi­ctures of siluer. Husband men obserue seasons in sowing, and so must hee that lookes for an haruest of his speeches. Abigail would not speake to her husband Nabal in his drun­kennesse, but when he had slept out his wine. Euery man is not capable of eue­ry good speech, nor no man at all times alike. There is an vnaduised o­pennes, against which our Sauiour by his example armes vs, Ioh. 2. vlt. Hee would not commit himselfe to some, who are said to beleeue in him, because hee knew what [Page 99] was in man. Silence is best where no good can bee done, as Christ was silent before the high Priest: and Rabsecai must not bee an­swered. To meet a man in the heat of his passion with good words, is to meet a Beare robbed of her whelps: but let the passion be calme, and then tell him how disguised and vncoue­red he was, he will perhaps beleeue it.

1. BEcause a good man 1 cannot bee an euill speaker: Motiues to gouern the tongue if the speech be [Page 101] naught, the religion is vaine, Iam. 1. 29. Lying and accusing is the diuels work. 2. Watching of good 2 speech keepes out euill, which ingendereth to euil. Take vp Dauids resolution, Psal. 39. 1. I thought I will take heed to my wayes, that I sinne not with my tongue: I will keepe my mouth bridled, while the wicked is in my sight. And this is necessa­ry, because the tongue is an vnruly member, as fire, and by this meanes shall be­come our glory, Iam. 1. 6. 8. & our bro­thers 3 shield. 3. God hath a time to call to reckoning the words that are thought but wind, Psal. 50. 20, 21. euen euery idle word, Matth. 12. 36.

FIrst, euery Christian is to examine the worke he is to doe, Rules for our actions in general. 1. Examine what thou art doing. whether he be about a good work, wher­of he may expect comfort, Gal. 6▪ 3 Let euery man proue his owne worke, and so he shall haue comfort in himselfe. And good reason: for his work must be tried afterwards, and therefore it is wise­dome to try it beforehand. And the same rule of exa­mining [Page 102] it, is now, and shall be hereafter. This triall stands' in 4. things. 1. Whether good in the matter This tryall stands in foure things: 1. Whether it be good in it selfe, and in the matter of it: if it be lawfull, if it be commanded, The rule for the goodnesse of any acti­on is the word of God: What I command thee, Deu. 12. 32 that doe onely. Or else it will be asked, Esa 1. 12. Who required those things at your hands? And for the matter of our acti­ons, we haue a special rule, Phil. 4. 8. Whatsoeuer things are true, honest, iust, pure; whatsoeuer things pertaine to loue, and are of good report; if there be any vertue or praise, thinke on these things. And Rom. 12. 17. and 1 Cor. 8. 21. Prouide things that are [Page 103] honest, not onely before the Lord, but also before men. 2. Examine whether it be good in the doer, 2. If good in the manner. vnderta­ken by vertue of a speciall calling, and answerable to that duty which himselfe oweth to God or man. God vpholdeth the societies of men by order; which is, when euery man keeps his owne standing, and euery one moues (as the seuerall starres) but euery one in his owne spheare, not trou­bling the motion of ano­ther. So publike men should attend the publike office; and priuate men re­forme in priuate, but let the publike alone. For Christ reproued Peters cu­riosity, in asking what Iohn [Page 104] should doe, Ioh. 21. 21. And the sonnes of Sceua wanted calling for an action that was good in it selfe, Act. 19. 15, 16. and therefore were torne and wounded of the Diuell. 3. Examine whether it be good in the circumstances, 3. If good in circum­stances. seasonable and conuenient, or whether the season serue not for some better action then that. For wisedome will intend of necessaries the most necessary, and of profits the most profitable. 4. Examine whether the a­ction now to bee done bee good in the ends of it, 4. If good in the ends which especially are two, 1. Gods glory, 1 Cor. 10. 3. Let all be done to the glory of God. 2. The good and edi­fication of our brethen, [Page 105] 1 Cor. 14. 26. Let all be done to edifying: yea, seeking their profit in some cases aboue our owne. 2. Finding the action good, spoil it not [...]y [...] handling. Then,

Secondly, if by examina­tion wee finde the actions good in themselues, in vs, in circumstances, and ends, wee must bee carefull wee spoile not good actions by ill handling, but endeuour to doe good actions well, and to good matter adde a good manner of doing. Now the right manner of doing a good action well, The right manner of doing a good acti­on in three things. stands in three things: To vndertake them holily: To doe them sincerely: And to finish them hum­bly. The first is, when we 1 begin them with prayer: for as in all matters, small [Page 106] and great, wee are to take counsell at Gods mouth; so wee are to begge leaue and blessing at least secret­ly to our selues, without which nothing is sanctifi­ed 2 vnto vs. The second is, when wee doe things sin­cerely, as in Gods sight, with a good heart, and kee­ping good conscience; that a man if he be questioned in any thing, may be able to say with Abimilech, Gen. 20. 5. With an vpright heart did I this thing: and what­soeuer may befall him for well-doing, hee may ap­peale to God with Hezeki­ah, Esa. 38 3. and say, Lord remember that I haue walked vprightly before thee. The third is, 3 when in affecting all our [Page 107] best actions wee labour to see our defects and wants, and mourne that wee nei­ther doe that wee should doe, nor in the manner we should. Wherof there will bee three notable fruits: 1. This will breed and nourish humility. 2. It will driue vs out to Christ to get a couering. 3. It will make vs ascribe all the glo­ry of our actions to God, of whom we haue not on­ly all the power, but euen the will and purpose: Phil. 2. 13. For it is God that worketh in you both the will and the deed according to his good pleasure.

IF our actions concerne others, Rules for workes of mercie. then they bee works either of mercy, or of iustice:

For workes of mercy much wisedome is requi­red, 1. Mercy must pro­ceed from faith and l [...]ue. and that is shewed in these particulars: 1. See thy charity come from a good ground, namely, from a heart qualified with two graces: 1. Faith: for whatsoeuer is not of faith, is sinne, Rom. 14. 23. Thou must first giue thy selfe to the Lord, and then to his Saints, 2 Cor. 8. 5. Thy mercie [Page 109] must issue from the sense of Gods mercie in Christ to thine owne soule, ap­prehended by faith in Ie­sus Christ. Bring forth fruit in this vine. Ioh. 15. 1. 2. It must proceed from loue. Works of mercy must come from the fountaine of a mercifull heart, Rom. 12. 8. He that distributeth, let him doe it of simplicity, that is, out of meere compassion, not out of any by and sinister re­spects. For if I feed the poore with all my goods, and want loue, it profiteth me nothing, 1 Cor. 13. The reason is, because the Lord lookes more at the affection than the action. Whence ma­ny, not giuing out of a ten­der heart, sympathizing [Page 110] and fellow-feeling their brethrens misery, lose both their gift and reward. What comfort or helpe is in that worke of mercy, which is wrung out by importunity, or by strength of law, or for shame lest a man should be noted, or by terrour of conscience, when a man would heale the gripes of a galling aud accusing con­science, by giuing away at his death a little ill-gotten goods to the poore, which were none of his to giue but to the right owners: or when out of desire of praise, or out of superflui­ty, when a man knowes not else what to doe with his wealth, but some must [Page 111] haue it? if out of any of these respects, all is lost.

2. Concerning the right subiect of workes of mer­cy: 2. The sub­iect of mercy. 1. In gene­rall, all. Doe good vnto all, but especially to the houshold of faith, Gal. 6. 10. To all, viz. the poore that are not able to recompence vs; not loo­king for recompence of man, Eccl 11. 1. but casting our bread vpon the waters, where there is no likelihood of e­uer reaping it againe. And to all, euen our enemies who stand in need of vs, and such as vsually doe and will recompence our good with euill, Rom. 12. 14. Mat. 5. 44. And good rea­son: For foure reasons. for first, all haue our flesh, Isa. 58. 7. from which wee must not hide our face. [Page 112] 2 2. A [...]l haue Gods image on them, which wee must 3 not refuse. 3. Hereby wee shall be likest to God, who doth good to al [...], and to vs being enemies: and attaine the most difficult practice 4 of the law. 4. Wee shall hereby master the corrup­tion of our owne heart, which lusteth after re­uenge, and perhaps ouer­master the malice of our aduersaries, at least make them inexcusable.

But especially to the houshold of faith: 2. In spe­ciall the faithfull. because here is Gods image renewed, here is one of the bloud and kindred of Christ: and if the good Samaritan was commended for mercy shewed to a stranger, how [Page 113] much more will the Lord Iesus accept that which is done to one of those little ones that beleeue in him, Mat. 25. 45. as done to himselfe?

3. Concerning the mat­ter of mercy: 3. The mat­ter o [...] mer­cie. The greatest mercy we can shew to any, 1. To the soule. is toward their soules, which stands in instructing the ignorant, in counsel­ling the weak, in forgiuing offenders, in admonishing or correcting him that er­reth, comforting distressed consciences, and confir­ming them that are in good wayes. This therfore must be obserued, in all corpo­rall mercy to ioyne spiri­tuall, labouring in all the other the good of this: and especially to pray for such [Page 114] mercies from God for them, as neither we nor o­ther men can minister vn­to them. And though that be to be done, yet the o­ther also must not bee left vndone, 2. To the body. but wee must bee mercifull to the outward man of our brother, in gi­uing, lending freely, clo­thing, feeding, visiting, protecting from violence, &c. For this is mercy actu­all and acceptable, fitted to that rule, 1 Ioh. 3. 18. that wee shew mercy not in word and tongue, but in deed, and in truth. This age a­boundeth with mouth­mercy, which is good cheap, but a little hand-full were better than a great many such mouth-f [...]ls.

[Page 115] 4. Concerning the mea­sure of our mercy: 4. The measure of it, to our a [...]i­lity. Wee must bee mercifull in the highest degree that we can get our hearts vnto, and be as like our heauenly Fa­ther in mercifulnesse as may be. This rule is, 1 Cor. 16. 2. that euery man lay vp and distribute as God hath prospered him, that is, ac­cording to his ability: for he that sowes sparingly, Gal. 6. 7, shall reape sparingly. Doubtlesse men would not bee so nig­gardly and sparing, if they knew, that what is merci­fully bestowed is safest kept: Manus pau­ [...]ris, Chri­sti gazophy▪ lacium. the bosomes, bel­lies, and mouthes of the poore, is the best treasury to lay our goods in: and if we expected to reape after [Page 116] the measure of mercy at the last day, wee would more liberally sowe, Hos. 10. 12. Yea, a poore man may be bountifull in a lit­tle, which was the com­mendation of the poore widdow for her two mites, Luk. 20.

5. 5. The manner of shewing mercy. Concerning the man­ner of shewing mercy: First, it must be done sea­sonably and speedily when need is: 1. Seasona­bly. Prou. 3▪ 28. Say not vnto thy neighbour, Goe, and come to morrow, if now thou haue it with thee: for thou maist be cut off from the opportunity, or that from thee; besides that thou omittest a present duty which is enioyned, Gal. 6. 10. While wee haue [Page 117] time, let vs doe good. And life is very vncertaine. Se­condly, 2. Cheere­fully. it must bee done cheerefully: 2 Cor. 9. 7. God loues a cheerefull giuer: not gro­ningly, or grudgingly, as if euery penny were too much, as many pinch▪ pen­nies, who haue pounds e­nough for any lust or plea­sure, doe part with pence to the poore Saints as from their ioynts or eyes. 3. Wisely. Third­ly, it must be done wisely: true mercy is dispensed by iudgement. It spares not where God will punish, as as Sauls cruell mercy: A glasse for Magistrates, whose remisnesse can swal­low any thing, and punish nothing, neither drunken­nesse, nor prophanation of [Page 118] the Sabbath, nor swearing, nor inordinate walking. It is no mercy (out of ex­treme necessity) to releeue strong rogues, wandring beggers, and able idle per­sons, but rather to punish and redresse them: nor to keepe hospitality for drun­kards, gamesters, and rio­tous persons, but a good man is mercifull, and mea­sures his affaires by iudge­ment, Psal. 112. 5. Fourthly, mercy must bee shewed constantly, 4. Con­stantly. according to the precept, Gal. 6. 9. Be not weary of well doing: let not the springs of our compassion be euer dried vp: as wee would neuer haue God weary of doing vs good. Fifthly, 5. Humbly. we must not rest or [Page 119] reioyce in any worke of mercie as meritorious, but in the acceptance and co­uering of it, saying when we haue done all wee can, Wee are vnprofitable ser­uants.

IN all our ciuill conuer­sation with men, Rules for workes of iustice. see that our externall righteousnes flowe from inward piety. 1. Concer­ning the ground. God in the morall Law hath coupled the two ta­bles as the vpholders one of another, Thou shalt loue [Page 120] the Lord thy God, and thy neighbour as thy selfe. Wee must loue man in God, and for God. Christ aimed at both in the worke of our redemption, that wee should serue him in righte­ousnesse as well as in holinesse all our dayes, Luk. 1. 75. Ciuill righteousnesse, ab­stracted from piety, is Pha­risaic [...]ll and vnfruitfull. Giue to Caesar Caesars, and to God Gods.

Concerning moderation of iustice: 2. Concer­ning mo­deration of iustice. Neuer stand so vpon strict iustice, but that sometimes for peace wee must depart from our right, according to the precept, Phil. 4. ver. 5. Let your equall minde bee knowne vnto all men: and the pra­ctice [Page 121] of our Sauior Christ, Matth. 17. 27. who needed not, nor could haue beene compelled to pay toll; but to cut off occasion of of­fence and contention, hee departs from his right, and payes it: hee might haue said, It is my right and I will stand vpon it, and will not lose my freedome; and men thinke they say well, if they demand but their right: But our Lord, for our example, departed from his right, and accoun­ted the preseruation of peace better than his owne right. This rule is groun­ded vpon the common law of nature, which seeks the common good, and is as carefull of the neighbours [Page 122] good as his owne. Con­trary whereunto is that de­uillish and carnall speech, Euery man for himselfe, and God for vs all: and yet it is come into common pra­ctice, against all rules of nature and Scripture.

COncerning iustice cō ­mutatiue, 1. Iust [...]ce commutatiue. in contracts and bargaines, some rules concerne the seller, and some the buyer.

The seller must not abuse [Page 123] or wrong the buyer, nei­ther in the kind, nor quan­tity, nor quality of his commodity, concealing the defect, with that pro­phane protestation, Caueat emptor: nay, the caueat is for the seller, who would not be deceiued in his bar­gaines with oathes, lies, tricks; and so is bound to doe to others: 1 Thess. 4. 6. Let no man oppresse de­fraud his brother in any mat­ter: Here the holy Apo­stle condemnes fraud by two reasons; 1. From the neare coniunction we haue one with another, he is our brother, in flesh, and in faith: 2. From the cer­tainty of Gods wrath, For the Lord is the auenger of all [Page 124] such things [...] Leu. 19. 11. Yee shall not steale, nor deale falsly, nor lye one to another. And in Ezek. 22. 12, 13. a fearefull destruction is threatned against Ierusa­lem, for bribes, vsury, fraud, and oppression. Where by the way, Vsu­rers may doe well to con­sider amongst whom the Lord there rankes them.

The buyer also must not enrerta [...]ne the seller with words of dissimulation, vi­lifying the thing, to buy it beneath the worth, Prou. 20. 14. nor detaine the price beyond the agreed time, as many doe whose care is to get into debt, and take vp more commodity in one yeare, than they [Page 125] meane to pay in twenty; and when all is done, pay poūds scarce with crowns: A little more safe theeuery than that by the highway, neuer a whit more honest or iust.

In iustice distributiue, 2. Iustice distribu­tiue. neuer forget that golden rule, to doe as wee would be done vnto: Mat [...]. 7. 12. Whatsoeuer yee would that men should doe vnto you, that doe yee vnto them: for this is the Law and the Prophets: the royall law, Iam. 2. 8. that is, the Kings law, and the chiefe of all lawes which concerne our neighbours. Obiect. But here the Vsurer hath a text for himselfe, saying, I would willingly pay ten in the hundred if I [Page 126] had need, and therefore I may take so. Ans. 1. This must be ordered by grace, and the word of God, not by mens blinde and depra­ued iudgement. 2. This generall rule must guide vs where we want a special word, which wee haue in the case of Vsury. 3. It is false that thou sayest; thou wouldest not pay vse if thou couldst borrow free­ly; therefore if in thy need thou wouldst borrow free­ly, lend freely. Others ha­uing ouer-reacht their neighbours, say, They may and must make the most of their owne, and they for­ced not their wares on them: But tell me, wouldst thou bee ouer-reached or [Page 127] deceiued? or wouldst thou haue another to make ad­uantage of thy necessity or simplicity? I know thou wouldst not: Luk. 10. 37 Goe thou, and doe the like.

Concerning promissiue iustice, 2. Iustice promissiue in promises and co­uenants, the rule is this, That all lawfull promises must be kept, suppose they were made neuer so rashly, to persons neuer so bad, though to the very great hinderance of the party making them. I explaine it thus: First, I say, a law­full promise, not such as Herod made to Herodias, Iuramen­tum non sit vinculum iniquitatis. to giue her Iohn Baptists head in a platter: for of such it is well said, Reseinde fidem, In turpi voto muta decretum, [Page 128] Breake thy word, and change thy determinati­on so did Dauid in Nabals case. 1 Sam. 25. But if it bee lawfull, thou must not bee perfidi­ous or slippery, as many like Eeles can slip out of most faire and cautelous contracts for their owne aduantage. Obiect. What if I haue done it rashly? Answ. Repent of thy rash­nesse, but performe thy promise. Obiect. What to a lewd fellow, or an here­ticke? Con. Constā. fiues non seruanda cum haere­tic. Ans. Papists say, no. A position that hath coue­red and coloured more horrible treachery and perfidiousnesse, then euer was found among the hea­thens. But Ioshua when he was circumuented, and [Page 129] drawne in by lies and de­ceit, to make a rash coue­nant with the Gibeonites, strangers to the Couenant of grace, did faithfully keepe it: and when Saul many hundred yeares af­ter did breake that con­tract, he was plagued with sore famine, which could neuer be asswaged but by the death of his sonnes, 2 Sam. 21. 6. 14. So in the Turkish history: The story of Ladislaus, suddenly brea­king the truce made for ten yeares, with Amurathes the great Turke, by the counsell of Pope Eugeni­us, sheweth in the euent, the wickednesse of that po­sition and practice, by the effusion of much Christi­an [Page 130] bloud, and the confusi­on of as many as had hand in that treacherous coun­sell. Obiect. But I shall be greatly hindred. Ans. Ac­knowledge thy crosse, make a good vse of it, but performe thy promises: Who shall dwell on Gods holy Mountaine? He that swea­reth to his owne hindrance, and changeth not, Psalm. 15. 4. Take heed of forfeiting heauen for a little earth.

Concerning iustice re­tributiue, 4. Iustice retributiu [...] in borrowing and lending, Rom. 13. 8. Owe nothing to any man saue loue. Doth not nature teach vs to giue euery man his due? and doth not grace teach vs to deale iustly, a maine point of which iu­stice [Page 131] is to pay debts? But our rule aimeth at two things: First, to keepe out of debt as much as may be [...] Owe nothing. and that is by auoyding the meanes of debt: as, 1. to liue a­boue ones degree and abi­lity, to neglect frugality and moderation: 2. drin­king, gluttony, wine to­bacco: 3. building, pur­chasing, wardrobe: 4. sure­tiship, and rash vnderta­king of others payments: 5. gaming, dicing, whoring: 6. vsurie. All which di­rectly make against this rule of iustice.

Secondly, to get out of debt being in, and make due and timely satisfacti­on, and not as many, who [Page 132] force their Creditors to recouer by law, what was in loue sent them. What is the general voice of men in their trades, but com­plaints of mens vnfaith­fulnesse, whiles many make no conscience of paying debts, others can pay some to keepe their credit, or all to bee trusted againe, but few pay any of conscience, because of the Comman­dement? Obiect. But I am not able to pay my debts. Answ. Then Goe and hum­ble thy selfe to thy Creditor, Pro. 6. 3. purpose and pro­mise to pay all when thou art able. Obiect. So I shall vtterly impouerish my selfe. Answ. 1. Is not a lit­tle with righteousnesse, [Page 133] and peace with God and thy conscience, better than a great deale with iniqui­ty? 2. Consider how God blessed a little to that poore widdow, that sold all to pay her debts, 2 King. 4. 7. her oyle was increased till shee had enough for her Creditor, and her selfe.

THe fourth sort of rules for actions, respecteth such as concern our selues, Rules for necessary actions. and these are either neces­sarie [Page 134] or indifferent acti­ons.

Wee were sent into this world to doe some neces­sarie businesse, 1▪ Ground. Thou wast sent into this world for neces­sary busi­nesse. which wee must intend, and not waste our time in impertinent things. The Master that sent his seruants into the vineyard, sent them in to worke. Doe wee thinke that God sent man into the world to play and sport, for his recreation sake or idlenesse, yea, or to eat and drinke, and onely to get what to maintain himselfe by? No, but for some thing beyond all these: else his end were not beyond the bruit beasts. Or can we thinke that God hath giuen men gifts of reason, [Page 135] vnderstanding, iudgement, and meanes of nature and grace, for the culture of all these, only to enioy out­ward things, to feed their pleasure and appetite, which they might fully en­ioy without all these gifts? No, but the Master gaue his seruants talents to traf­ficke withall, to make their Lord and themselues gai­ners. Wee must therefore acknowledge some thing to be absolutely necessary, vnto which all other things are necessary but respe­ctiuely, and carry our selues vnto euery thing ac­cordingly. If wee would know what that is, which is absolutely necessary, our Sauiour tels vs, One thing is [Page 136] necessary, Luk. 10. 42. namely, to know how a man may come in­to Gods sauour and be sa­ued; and all earthly things are respectiuely necessary, so farre as they conduce to this. To know the vertue of Christs death and re­surrection, is absolutely necessary; all things are to bee counted but drosse and dung vnto this, Phil. 3. 10.

But in all necessary acti­ons, 2. For the order; The most ne­cessary things must bee done first. the rule of wisedome requires that the most ne­cessary action be done first and most: Eccles. 9. 10. Whatsoeuer thy hand shall finde to doe, doe it with all thy might. Nothing in the world is so necessary, as to repent vs of sinne past, and [Page 137] the reason for it is the pre­sent time, to day. Nothing so necessary as amendment of life for time to come: therefore doe it now: De­layes in all things are dan­gerous; in this, often dead­ly. And this most necessa­ry businesse must be done most. Deficit in necessarijs, qui redun­dat in su­perfluis. August. Well said Augustine, He must needs faile in ne­cessaries, who ouer-flowes in superfluities. How then can men answer the wasting of their liues and time in pleasures, recreation, eating, drinking, buying, sel­ling, and sieldome finde in their hands the businesse which tends vnto eternall life? A good rule therefore it is, often to examine our selues thus? What am I [Page 138] doing? and whether in all inferiour things doe I aime at the chiefe? In eating I must not forget the bread of life. In recreation and pleasure, I must chiefely af­fect the pleasures of Gods house. In buying and sel­ling, I must specially helpe forward my purchase of eternall life. In my earth­ly calling I must expresse the calling of Christiani­ty. This is the way to doe the one necessary thing most of all.

3. Most necessary acti­ons in euill men are euill: 3. For the subiect: The most necessary actions of euill men are euill. the best actions of the vn­regenerate are sinnes: and therefore it is most neces­sary to be a good man. The truth hereof appeares, be­cause [Page 139] a man may doe what God commands, and omit and forbeare a worke pro­hibited, and yet sinne in both: for example, Ari­stides practised iustice most strictly; yet herein he sinned, because it was no worke of faith. Alexander conquering Darius viola­ted not the chastity of Da­rius his wife and daugh­ters, but forbare this pro­hibited and sinfull action; yet therein he sinned, be­cause hee forbare not of good conscience. But wee must know, that this sinne lieth not in the substance or matter of the worke, which is materially good, but in the vice of the doer, and manner or end of do­ing: [Page 140] neither are these sins in themselues but onely by accident.

NO action is so necessa­ry, 4. For the meanes. as it must be thrust on by euill meanes. The best action may not bee trust on by euilmeans Rom. 3▪ 8. Wee must not doe the least euill for the greatest good, which was Lots sinne, to procure good by euill; neither yeeld to a lesse euill to preuent a greater, in euils of sinne. In ciuill things, it is a most ne­cessary thing to preserue life; but not with a lye, v­sury, [Page 141] Sabbath-breaking, or going to witches: Life is not so necessary as without separation to cleaue to that which is good. In spiritu­all things, to preach the word is so necessary, as Paul cries woe vnto himselfe if if he doe not, 1 Cor. 9. 16▪ because the flocke of God depends vp­on him: But if I may not preach, vnlesse I wound my conscience, by com­pounding with heretikes, and blending truth with errour; I must neuer preach but leaue the care of the Church to God, who with­out my lye, will prouide for the good of it. Thus E­lijah fled and left his mini­stery, because he could not exercise it, vnles he would [Page 142] haue receiued Baals cere­monies, and flattered with the Baalites: and if hee had not thus forsaken his place, he had forsaken the Church. Great Athanasius chused rather to leaue his Church, then to yeeld any thing to the Arrians. Saint Paul knew, that after hee went from Ephesus, Act. 20. 29. grieuous Wolues would come in not spa­ring the flocke: and yet be­cause he could not stay to preach, vnlesse hee would haue restored some Phari­saicall obseruations; and vnlesse for peace sake hee would haue yeelded to the rites and image of Diana, hee left the place, because he must not doe the grea­test good by any euill [Page 143] meanes. Neuer let any thinke to thriue, by meanes which God hath accursed, and vpon which himselfe cannot pray for a blessing.

All necessary actions must bee done according to the order of the Tables, 5. For the order of the two ta­bles. euer esteeming the duties of the first Table, Duties of the first ta­ble must be done first. more ne­cessary then they of the se­cond. This is Christs owne rule, Mat. 22. 38. This is the first and great commande­ment, and the second is like to this, both in respect of the necessary binding, and of the end: for euen these are a worship of God, if they be performed in faith, and for his commandement sake. Wherefore▪ else did the Lord deliuer two Ta­bles, [Page 144] whereas hee might haue put all into one, but that he would preferre and claime the first place to duties that immediately concerne his worshippe? From whence Diuines ga­ther that rule of Antinomy and truth, That when the two Tables are opposed, and both call for necessary duties, which both cannot be done at the same time, the second Table must giue place to the first: as Act. 5. 25. It is meet to obey God ra­ther then man. Magistrates must be obeied; but the first Table derogates from the second, when both can­not be obserued. So in the New Testament, Parents and friends are to be lo­ued; [Page 145] but if they be not ha­ted for Christ, when both cannot be loued together, one cannot be Christs dis­ciple.

But here be three caue­ats: Three ca­ueats. 1. That a speciall Commandement is more necessary, and dispenseth 1 with all the ten: and it is a principle, that all Com­mandements of both ta­bles runne with one excep­tion, If God command not o­therwise. Thou shalt not kill, nor steale, vnlesse God com­mand Abraham to kill his sonne, and the Israelites to rob the Aegyptians. Thou shalt make no grauen image, vnlesse God command Mo­ses to make a brazen ser­pent. Thus obseruations [Page 146] of immediate commande­ments giue all Soueraignty to God, who is to be simply obeyed and acknowledged 2 aboue his Law. 2. Morall duties must take place of all ceremonies: The rule of Diuines is, that charity dispenseth with ceremony, according to that, Mat. 12. 7. I will haue mercy and not sacrifice, because mercy is morall, and sacrifice ceremoniall. So Abimelech gaue Dauid the Shewbread which was not lawfull but in the case of necessary mercy. And it was superstition in the Iewes, that they would ra­ther suffer their City to be taken, than fight vpon the Sabbath day in their owne defence. God allowes an [Page 147] oxe to bee pulled out of a ditch, Ma [...]. 12. 11. and led to water, and allowes a necessary prouisi­on for the body, Exo. 12. 16 vnto which euen Sabbath-du­ties must giue place. 3. Ne­cessity 3 (wee say) hath no law, but that is to bee vn­derstood in mans lawes, when some sudden case fal­leth out, so as the inferiour cannot haue recourse to the law-maker, that then hee may interpret the law himselfe, and breake the letter of it, to follow the reason and intent of it: as in case of the murder of a theefe. But in the law of God, one onely case doth dispense with it, and that is when necessity so altreth a fact, as it taketh away [Page 148] from it all reason of sin­ning: As for example; It is not lawfull to marry ones sister, but in the be­ginning of the world ex­treme necessity altered this fact, and gaue dispensation. So it is not lawfull to take away that which is ano­thers, but extreme necessi­ty makes it lawful, because it is not anothers any lon­ger, seeing the law of na­ture it selfe maketh some things common in such ex­treme necessity. On the Sabbath we must hold our selues strictly to Gods worship, but if an house be on fire, wee may leaue it without sinne. Note the equity of that law, Deut. 23. 24, 25.

ALL necessary actions, as they must beginne with Gods will, 1. Scope. God must be the end of all our actions. so they must end with his glory. The end and scope of all our actions must be God: 1. Because hee made all 1 things for himselfe. 2. He is the alpha and omega, the 2 beginning from whom all is, and the end for whom, and vnto whom all must be referred. 3. If in all indiffe­rēt 3 things Gods glory must be our aime, much more in necessary: but so it is in [Page 150] indifferent things, as ea­ting, drinking, &c. 1 Cor. 10. 31. and Rom. 14. 6. Hee that eateth, eateth to the Lord, or ought-so to doe. 4 4. The very heathens had a glimmering hereof, pro­fessing that they were not borne for themselues, but partly their friends, part­ly their Country, and part­ly God. But the Scripture speakes more plainly, that wee owe all our selues to God: something indeed we owe to our neighbour, but that is in and for God.

In the necessarie duties of religion, 2. Binding. Necessary duties must be [...]one, what euer follow. or our calling, wee must hold our selues bound to doe them what­soeuer follow. Two things commonly hinder vs here­in, [Page 151] which wee must arme our selues against: The first is feare of mens iudge­ments, faces, offence, and censures; but wee must tread this vnder foot, if we haue a commandement and calling to doe any thing, as Paul did, 1 Cor. 4. 3. I passe little to be iudged of any man: neither feared he any per­secution or trouble, so he might finish his course with ioy. Ieremy must make his browe of brasse, to speake the word of the Lord, chap. 1. vers. 17. A Christian must prepare to passe through good report, and bad report, and to count neither liberty nor life deare vnto him. Dan. 6. 10. Daniel would open his window, [Page 152] and pray as hee was wont, euen when his life was sought after. Secondly, e­uents of actions doe often and much trouble vs: for remedy whereof obserue two rules: 1. That of the Wise-man, Eccles. 11. 4. He that obserues the wind, shal not sowe: it is a foolish hus­bandman, who for sight of a cloud either his seed time or haruest: So for sowing workes of mercie, he that sticks in doubts, and saith, I may bee poore, or old, long diseased, full of chil­dren, or persecuted for the Gospell, and must prouide for one, neglects his seed time by looking at winds and clouds. So many a car­nall Gospeller saith, If I [Page 153] should goe so often to Church as some, and be so forward in religion, I shold lose much profit, and in­curre much rebukes and reproches. Therfore, 2. we must learne to leaue euents and successes to God: for it is not in man to direct his steps, God disposeth as he pleaseth. The Saints of God are often frustrate of their godly purposes, as Dauid in purposing and preparing to build an house for the Lord: but 1. they lose nothing if they doe their duty: 2. Gods O­uer-ruling hand will di­spose all to the best: there­fore there let them rest.

A Great part of mans life is spent in the do­ing of naturall and indiffe­rent actions, which in themselues are neither good nor euill, but as they are vsed: and being so common and ordinary, ma­ny sinnes creep into them, because we take our selues free and loose to doe as we list in them: which con­ceit growes out of igno­rance of Gods wisedome, who by his word hath tied vs as strait in the vse of them as in things most ne­cessarily inioyned. For [Page 155] there is no action in which we must depart from God. Obiect. They are therefore indifferent, because they are neither commanded nor forbidden, and there­fore as they be free, so be we also in them. Answ. Al­though there bee no word commanding or forbid­ding, yet there is a word directing and orde­ring in them, as wee shall see in some generall rules concerning them all, and in speciall rules applied to some particulars.

The generall rules con­cerning them all, Generall rules con­cerning all indiffe­rents. as meat, drinke, apparell, recreati­on, houses, marriage, and the like, are these:

1. The most indifferent [Page 156] 1 action that is, must be vsed by warrant and leaue from God: 1. The most in­different [...] be by Go [...]s 1. warrant▪ [...]. l [...]aue. warrant is from the word, leaue is by prayer; and thus must euery creature of God bee sanctified by the word and prayer, 1. Tim. 4. 5. Our meat, our apparell, our houses, our recreati­ons must all be vndertaken and vsed, Former by the word. First, by the war­rant of the word: for else it cannot be done in faith, Rom. 14. 23. and whatsoe­uer is not of faith, is sinne. The word must direct me in this particular meat, ap­parell, recreation, that it is lawful in it selfe and to me, or else I sinne in it. Se­condly, Latter by prayer. by prayer: for we must lift vp our hearts at least in the vse of them all: [Page 157] 1. In inuocation for an ho­ly vse, suspecting all our wayes, and our inclinati­ons to corrupt our selues in euerything. Reas. 2. In thanks­giuing for our liberty in all the creatures, that were iustly forfeited, and Gods blessing in them. This neg­lected, 1. Wee may haue 1 the creature, but want the blessing; haue bread, but not the staffe of bread; haue money, but not a bagge to hold it; cloathes, but no warmth; marriage, but not the comfort of it: and so in the rest. 2. Wee doe 2 not distinguish our selues from the bruit beasts, who liue by things before them, and neuer looke aboue them to the giuer. 3. We [Page 158] haue no title recouered in any of them, but they all remaine vncleane, as was signified in all the vncleane beasts, as all other had beene, but that they were permitted by special leaue, without which we are but 4 vsurpers. 4. God is not ac­knowledged the author of our life & liberties, and so is depriued of his honor & homage, which no Lord a­mong men will endure, in such as hold the least cop­py vnder them.

2. The most indifferent II action that is, must bee don [...] for God, 2. The most in [...] must be done for God. that is, to the glory and honour of God; whatsoeuer wee eat or drinke, &c. 1 Cor. 10. 31. For while we take our [Page 159] part in the comforts of the creatures, God will not lose his part of them, that is, his glory by them. Doth my eating and drinking make mee heauy and vnfit for the seruice of God, to performe it with cheere­fulnesse? Here I haue sin­ned in a lawfull thing: for God lookes to bee serued with cheerefulnesse and a good heart, in the abundance of all things, Deut. 28. vers. 47. Doth my apparell tend to pride vp and aduance my selfe? This is a sinfull vse of a lawfull thing, wherein I should glorifie God. Doe my recreations and sports not onely iustle out my duties of Christianity, of reading, and meditating, [Page 160] and priuate prayer; but ingrosse my time, so that I neglect my special calling? Herein I vse my liberty vnlawfully, and turne it in­to a wicked licentiousnes: Recreation was neuer or­dained by God to bee an occupation, but onely an helpe vnto it.

III 3. The most indifferent action that is, must be v­sed in loue, 3. The most in­different must be v­sed in loue as well as in faith, to edification, as wel as in sanctification. This generall rule is in 1 Cor. 14. 26. Let all things be done to edifying. Rom. 14. 21. It is euill to eate with offence: and it is good, neither to eat flesh, nor to drink wine, nor to doe any thing wher­by thy brother stumbleth, 1. Not of­fending o­thers. [Page 161] or is offended, or made weake: and Paul would ne­uer eate, rather then of­fend a weake brother. In case of offence, in different things loose their indiffe­rency, and become sinnes, and must not be done, be they neuer so small, neuer so profitable, neuer so powerfully enioyned by authority, because an high­er authority of God, bids vs not offend our brother; the conscience of our bro­ther must be more tender vnto vs, than our owne peace and preferment. Dan. 1. 8. Da­niel and his fellowes refu­sing the Kings meat, might seeme very vnwise, and too strict, for so small a thing to lose the Kings fa­uour, [Page 162] and their owne ad­uancement: but it was not frowardnesse in them, nor disobedience to the King, but conscience and obedi­ence to Gods commande­ment in a case offensiue to themselues and others: so they would not doe the least euill for the greatest good. So, is this garment lawfull to mee, and offen­siue to other of Gods chil­dren? Then haue I no li­berty in it. Is this eating, or drinking, or tobacco-ta­king lawfull to mee, and may it offend in circum­stances? I must auoid oc­casion of offence. Is this sport and recreation law­ful in it selfe and to others, but is it offensiue in mee a [Page 163] puulike man, a professor, a Preacher? Wisedome teacheth to refraine it. So the Apostle saith, All things (that is, indifferent, of which he there speakes) are lawfull, but all things are not expedient.

Now as we must be farre from offending any, so our endeuour must be to build vp our brethren and our selues in the vse of euery indifferent action. 2. But buil­ding them vp. Quest. How may that be? Answ. When in the ciuill vse of them we adde some spiri­tuall meditation, as Christ when hee spake of bread, stirred the people to medi­tate on and labour for the food that abideth to eter­nall life: so in eating and [Page 164] drinking we should some­time thinke of feeding on Christ, the true bread and water of life; in putting on our clothes, of putting on Christ as a garment: in putting them off, of put­ting off the old man and the lusts thereof: in mar­riage, of the contract be­tweene Christ and the faithfull soule: in our iournies abroad, and re­turnes home, meditate with the Apostle Paul of our being from home, and at home with the Lord, &c. Thus shall we cherish IV and refresh our soules with our bodies.

4. The most indifferent things must be vsed in so­briety and moderation; 4▪ The most in­different must be v­sed in so­briety. [Page 165] and this is, 1. When wee 1 vse them as helps, not hin­drances to our calling, ge­nerall or speciall, but our hearts are kept by them in a fitnesse vnto both. This is our Sauiours rule, Luk. 21. 34. Take heed that your hearts bee not oppressed with surfetting or drunkennesse, or the cares of this life, that that day come vnawares. 2. When we exceed not in them our 2 ability and degree, but square our selues to the most sober of our age and condition: the neglect of which rule makes the feast of churlish Nabal, like the feast of a King, and brings soft apparell out of Kings houses into very cottages, to the great confusion of [Page 166] all degrees, so as euery man is out of order; the seruant more gallant than his Master or Mistris, Schollers arrayed in vn­seemely sort like Souldi­ers, the Gentleman like a Noble-man, and the Car­ter like a Courtier, and e­uery Degree many degrees beyond it selfe. 3. When wee hold them indifferent not in our iudgement one­ly, but also in affection, keeping the command of these, and bee sure they command not vs: 1 Cor. 6 12. All things are lawfull for me, but I will not bee brought vnder the power of any thing: and, 2 Cor. 7. 30. Wee must reioyce in the creature as not reioycing; vse [Page 167] it as not vsing; buy, sell, and haue a wife as not hauing. This is to affect indifferent things indifferently. Con­trary whereunto is that ex­cessiue desire and vse of a­ny creature, which makes our seruants our masters, and puts vs out of possession of them, that we may be possessed by them, as when riches haue our hearts, and wee haue not power to command them to any good vse; the heathen dis­claimed this slauery, My riches are mine (said Seneca) not I my riches: Diuitiae meae sunt, non ego di­uitiarum. Senec. would God Christians would say so much, to whom grace of­fers better things. So when a man or woman haue en­slaued themselues to any [Page 168] creature, and made it a ty­rant and commander, as insatiable drunkards, who can no more bee without strong drink or wine, than the fish without water, or themselues without ayre: The Mule (they say) must haue the bag hang by his mouth, and these must haue the bottle or pot at their elbow continually. Others that so addict themselues to that be­witching weed Tobacco, aboue all reason, set more thoughts vpon it than they bestow vpon God, bestow more time on it by tenne parts in one day than vp­on Gods seruice, yea, than vpon any profitable calling; bestow more [Page 169] charge vpon it then vpon all pious and charitable v­ses, through the yeere; yea serue it as their God night and day, and all to turne their bodies into chimnies, their blood into foot, their best and radicall humour into smoake. This is an in­temperate and sinfull vse of a creature, in it selfe good, if physically vsed: for we condemne not drinke, when we condemne drun­kennesse, but the drun­ken vse of it. Neither can these dry drunkards more iustifie their sinne then the moist, nay farre lesse, see­ing the one is ordained for common vse, so is not the other. But without compa­ring them together, it is a [Page 170] great sinne to be a slaue ei­ther to a pot or to a pipe.

V 5. In all indifferent acti­ons, we must endeuour so wisely to passe them, 5. For no indiffe­rents for­goe better things thē they: as, 1. Time. as we doe not for them loose a­ny thing, better then they; such as are, 1. Time: men must not cast away much time in them. We should eate out as little time with our meat as we may, much lesse play away our time. Women must be conscio­nable to spend as little time as may be in arraying and trimming themselues; for time is better then ap­parell. Neither for wealth must wee exchange our time, but that we reserue speciall times for better ends: for all the wealth on [Page 171] earth wil not buy an houre of time. 2. Good name. 2. Our good name is better then any indiffe­rent thing, and ought to be more precious then the sweetest ointment: wee must not eate and drinke to be counted gluttons and drunkards; nor play in ex­cesse, to be counted dicers and gamesters, which are infamous names, and such persons were banished out of the heathens Common­wealth: nor so apparell our selues as to be accounted proud, garish, and wanton; nor build to be accounted vaine and prodigall: but preferre our good names before the vse of these. 3. 3. Estate. Our goods and portion of wealth which God hath [Page 172] giuen vs, are better then the excessiue vse of any of these, and wee must not waste our goods more then is fit for our estate. Men haue no warrant to venture great summes of money vpon a fewe casts at dice, or bowles, or other sports. We are not Lords of our goods but stewards, and must be drawne to an ac­count for them. Religion will teach a man good hus­bandry, and though it al­low not onely a necessary and conuenient expense, but also for honest delight & pleasure, in meat, drinke, apparell, recreation, buil­ding, &c. yet it allowes no prodigality, except in the case of godly and charita­ble [Page 173] vs [...]s, to the poore mem­bers of Christ. Oh how rich should some meane men be in good workes, if they had giuen that to the poore which they haue lost in play? and who can say but one is farre better, far more comfortable then the other? 4. Vertues. 4. Our vertues and graces are farre better then any indifferent thing, and therfore we must not loose these for the other. Against which rule they sinne who in meates and drinkes loose moderation, sobriety, and tem [...]rance; and they who in apparell loose their hu­mility and lowlinesse; and they who in recreation loose their patience, meek­nesse, loue and peace; and [Page 174] they who in marriage loose their chastity and holines, &c.

By all which rules wee see, how godlinesse takes not away the vse of Gods creatures, (for it onely giues liberty in them:) but orders the vse thereof, that they may be vsed in the iust measure of their goodnes, and giue place to better; and restraines vs no further then so, as the calling be not exceeded, nor the rules of moderation violated.

NOW for the speciall rules of things indiffe­rent, [Page 175] because I must not suffer this discourse to growe so large as it would; omitting all other things indifferent, there be three things, as most common, so more specially to bee treated of; 1. Meate and drinke: 2. Recreation: 3. Apparell: for all which the word of God is plenti­full in the rules of Christi­an wisedome, and dire­ction.

1. Rules for eating and drinking. Rules for eating and drinkings.

First, for the lawfulnesse of it: 1. Neces­sity. 1. It is necessary, to nourish and strengthen vs in our duties, and repaire strength decaied. 2. It may also serue for delight: for God hath giuen vs leaue [Page 176] liberally to vse the crea­tures, not onely bread to strengthen the heart, but oile to make his face glad. 3. God hath affoorded vs leaue to feast together, and inuite one another, for the maintaining and che­rishing of Christian loue, and mutuall fellowship, as wee see in Iobs children, which was not vnlawfull: & the Primitiue Churches had their agapa's and loue-feasts, of which the Scrip­ture makes mention, Acts 2. 46.

Secondly, 2. Propri­ety. for the proprie­ty; wee must eate and drinke our owne, the sweat of our owne browes, not other mens. Many cut large pieces in other mens loaues, [Page 177] I meane that which they know is not theirs, but o­ther mens, if all debts were paied. This is an high kind of iniustice, 2 Thes. 3. 12. not to eat our own bread.

Thirdly, 3. Measure for the measure: wee must eate and drinke according to the call of nature, or honest and mo­derate delight, to make vs and keepe vs in a fitnesse to godly duties of hearing, reading, praying, &c. All that eating and drinking whereby men make them­selues heauy, sleepy, vnwel­dy, and vnfit for good du­ties, is sinfull; for this is not a refection or refresh­ing, but a destruction or oppression of nature.

Fourthly, 4. Affecti­on. for our affecti­on; [Page 178] we must eate and drink with moderation of affe­ction, not to sit at it as though wee had nothing else to doe, as many who bring themselues vnder the power of the creature, such as cannot be without the pot at their mouth, or without the pipe at their nose; men of whom the Apostle speakes, that cor­rupt themselues with the creatures, losing sobriety, modesty, chastity, health, and reason it selfe. Here is an vtter peruerting of Gods ordinance; who hath giuen vs his creatures to refresh and help our selues by them, but men instead thereof, hurt and destroy themselues by them.

[Page 179] Fifthly, 5. Time. for the time; wee must not so eat and drinke, as wee eat vp also too much time: for so wee hinder our selues in our callings, which we ought specially to further, redee­ming the time, Ephes. 5. 16. Numbers set downe to eat and drinke, and in feasting and feeding their bodies, neuer feele the passage of three or foure houres; whereas to sit out a Ser­mon of one houre long is very tedious; so little care haue most men of feeding their soules.

Sixthly, 6. Sweet­nesse. in eating, desire to taste the goodnesse and sweetnesse of God him­selfe in his creatures; else haue wee no better vse of [Page 180] them than the bruit crea­tures. Say to thy selfe, O Lord, how sweet and good art thou in thy selfe, who canst put such sweetnesse in thy creature?

Seuenthly, 7. Commu­nication. we should vse good and sauoury speech, as salt to our meat, to ac­knowledge Gods bountie and goodnesse, to praise him and to edifie others. Our empty and barren hearts cannot tell how to weare out the time of fea­sting, but either in trifles, or inuiting of others to eat and drinke, who need ra­ther bridles, than spurres. Quest. What, no other speech but of Scripture? how then should wee bee merry? Answ. It is true, [Page 181] that commonly all other speech but earnall, is vn­sauoury: but a Christian must consider, 1. That he eats and drinks before the Lord, and his speeches must become the presence of God, who heareth and expecteth that all the speech of Christians bee better than silence. 2. All the speeches of Christians ought to sauour of sobriety and wisedome, and the grace of the heart: for, whom call wee to our ta­bles but Gods children by profession, who must bee like themselues euery where? 3. God hath gi­uen vs leaue to be merrie, but with this onely re­straint, Bee merry in the [Page 182] Lord; not against him; nor setting him out of sight, as those who neuer thinke themselues merry, but in rude and vngodly behaui­ours and speeches vnbesee­ming Christians. Plato and Zenophon thought it fit and profitable, that mens spee­ches at meales should bee written: And if Christians should so doe, what kinde of bookes would they be?

Eighthly, 8. Medita­tion of 4. things. in our eating and drinking wee must be carefull to season our harts with these and the like meditations: 1. How prone we are to know im­moderate ioy, and prouoke God in our feasts: Iob was suspitious of his sonnes, sent to them to sanctifie [Page 183] themselues, and afterward himselfe sacrificed for them. 2. That wee shall not want incitements or prouocations of such as are inuited with vs, or o­therwise to forget our selues, which incitements wee must watch against, and arme our selues afore­hand. I remember the sto­ry of Antigonus, who be­ing inuited to a place where a notable harlot was to be present, asked coun­sell of Menedemus what he should doe: hee bade him onely remember that hee was a Kings sonne. Good men may be inuited where none of the best may meet them; the best counsell is, to keep in mind [Page 184] that they be Kings sonnes, Gods children; and a base thing it were to be allured from their profession, by 3 the vngodly. 3. To consi­der in our eating and drin­king our owne end, and mingle our feasting with a meditation of death; as Ioseph had his tombe in his garden, to season his de­light with▪ meditation of his end. Alas, this feeding and feasting is but a little repaire of a ruinous house which must goe downe. The Egyptians had a ske­leton or carkasse brought into their feasts to the same purpose: So doe thou, set thine owne carkasse before the eye of thy mind, and it will moderate thee in the [Page 185] pampering of it. 4. Con­sider 4 how many poore ones want some of thy su­perfluity. It is a great sin of great men, to drinke wine in boles, and eat the fat, and to forget the affliction of Ioseph, Amos 6. 6. Therfore, Neh. 8. 10. Eat the fat, and drinke the sweet, and send part to them for whom nothing is prepared. Say with thyselfe, Who am I to bee so full, when many are hungry? That I should abound when so many want? How am I indebted vnto God to be thankefull; and shall I re­quite his loue with such vnkindnesse, as to grow wanton, idle, and forget­full of him, when hee is most mindefull of mee? [Page 186] Must I eat and drinke to rise vp to play? No, I must bestirre me in such duties, wherein I may expresse much loue for much loue.

THese concerne, 1. the matter and kinde of our sports and playes: 2. the manner of vsing them aright: 3. the right ends.

First, the matter of our sports must bee in things which our consciences tell vs are lawfull or indiffe­rent. Rules for sports. [...] Therefore, 1. Holy [Page 187] things, 1. Matter of them: not, 1. holy things. as phrases of Scrip­ture, must not bee played with: Thou shalt feare the holy name of God: not de­light thy selfe in swearing. 2. Sinfull things are not to be matter of our sport: 2. Nor vn­holy. as, 1. To make a man drunke, or sweare, or to laugh at 1 such persons: for this is a matter of sorrow to see Gods image so defaced: and Dauids eyes gushed out with riuers of tears, to see such spectacles, 2. Vn­lawfull 2 sports are playes and enterludes, which are the representations of vi­ces not to be named among Christians; besides mens wearing of womens appa­rell, the incentiues of lust and fewellers of fleshly [Page 188] flames. Heathen Law-gi­uers haue banished such out of their Countries. 3. Mixt dancing of men 3 and women together, ne­uer read of in Scripture with approbation, and here in our text noted to be the fruit of idolatry, ri­ot, drinking, and all other dissolute, behauior. Would God, the root, and tree, and all branches laden with such fruit, were quite stub­bed vp. The heathens themselues condemned it: It was an ordinary speech among the Romans, Nemo nisi a [...]t ebrius a [...]t insanu [...] tripudiat. None but either a drunkard or a mad man danceth. It were too long to inferre the sen­tences of the heathen. The generall consent of Fa­thers, [Page 189] and the determina­tions of Councels make a­gainst this wicked and la­sciuious practice. Basil in a Sermon of his concer­ning drunkennesse, saith, God made our knees not to caper like Goats, but to bow to the worship of God, and our Lord Iesus Christ. And Viret on the 7. Commandement, Cho­rea in circulo, centrum dia­bolus, circumferentia eius Angeli. Therefore let the Sonnes of light detest such an vnfruitfull worke of darkenesse: for what is there here but lust of the flesh, and lust of the eyes? what is here else, but car­rying fire in the bosome, and walking vpon coles; [Page 191] and how can a man auoid burning? This practice agrees neither with the grauity of the man, nor the shamefastnesse of the wo­man: nay, the very sight of it in a woman, is known more to ouerwhelme a man than strong drinke, as we may see in Herod, Mar. 6. 22.

4 4. Vnlawfull games are such as the lawes of the land make vnlawful, which binde the conscience in things indifferent: now a­mong vnlawful games, the lawes reckon dicing, and so doth the law of God, because it hath no good re­port in it, no prayse, no ver­tue, Phil. 4. 8. and then it cannot be indifferent. And [Page 190] the like may be said of all those playes, the ground of which is lot, seeing a lot is an oracle and declaration of Gods will, a part of his Name, more solemne than any oath, and must not bee vainly vsed, or for recrea­tion. Obiect. It is no lot, we vse it for no such end. Ans. That is no matter; the Iewes cast lots for our Sa­uiours garments, the na­ture of lots remained, though the good end was neglected. Obiect. Gods prouidence ouer-rules all other games. Answ. In o­ther lawfull games that depend vpon wit, strength, or skill, our owne infirmi­ty, or want of skill, may bee blamed in all imperfe­ction: [Page 192] but here, because the ground is a lot, wherin we haue no cunning, (vn­lesse by cogging and chea­ting, which very roysters condemne) nothing can be accused but Gods immedi­ate direction: let men consider whom they disho­nour, when they say, What lucke, what chance is this?

Lyranus in his praeceptori­um, by nine reasons pro­ueth the vnlawfulnesse of playing with dice. The heathens themselues con­demned it euen in their Princes; as Suet [...]nius in the life of Augustus reports, that it was his greatest ble­mish, that hee was at lea­sure to play at dice. Chilo being sent from the Lacede­monians [Page 193] to Corinth, vpon an Embassage, and finding the Senators of that City at cards and dice, would performe no part of his message, saying, he would not so much dishonour the Lacedemonians, as that they should either make or meddle with such persons. Were such games infa­mous among lieathens? how vnworthy then are they among Christians.

Secondly, as sports and II playes must be indifferent in their nature, so also in their vse; and that is when we confine our selues to the lawful manner of vsing them.

1. The persons must 1 haue two qualities: 1. they [Page 194] must be pure: for to the pure all things are pure, and to none else: 2. The manner. secondly, they must be wearie, and need refreshing: for God alloweth not the most law­full sports, till the body and mind stand in need; till then wee must be busie in better things.

2 2. All sports must bee sanctified by the word and prayer, 1 Tim. 4. prayer before, and thanksgiuing after: because wee are in more danger to forget our selues herein, than in any thing else; in that we vn­bend our selues from our ordinary businesse, and thinke wee may take more liberty than vsuall. A strange lesson to gamesters.

[Page 195] 3. All sports must bee 3 ioyned with the feare of God: Reioyce with trembling, which suffers not a man to powre out himselfe to pleasure.

4. All must bee ioyned 4 with moderation agreeing to the time, person, and place. A man must not be a louer of pleasure, set vpon sport, as some, who are giuen ouer to sport, neuer wearie, all the weeke long is too little. The Apostle commands, to reioyce, as not reioycing: that is, to be so moderate and retired, as not to ouer-value sports, nor to set our affections on them, as those who haue o­ther things to doe. So ob­serue due circumstances: [Page 197] Some at cards and dice turne night into day, and sit vp all night and day, longer than they could for ten times more money be bound to any good busi­nesse. Some wickedly en­croach on time allotted to Gods seruice, some part of the Sabbath day, and other times: some keepe from Church, and some runne from Church with their games in their mouthes: others bestow vpon them too much time which should be employ­ed in the calling, either ge­nerall or particular, and so much indammage them­selues thereby. The mow­ers rifle is good to bee set to his sythe, when it is [Page 196] blunt; but if hee doth no­thing but whet still, hee spoyles his sythe, and hin­ders his worke. Therefore let vs moderate our selues in our sports, according to the most sober of our age, degree, condition, and sort of life, and vse them with such as are both god­ly and wise, who may ra­ther watch ouer vs that we offend not, rather than draw and prouoke vs so to doe.

5. Wee must not ex­change any vertue or good 5 thing with our delight and sport: (as before we noted) because euery thing that is good, euen the least, is bet­ter than any indifferent thing: and therfore, 1. We [Page 198] must not by sports hinder our callings, but fit our selues to them: 2. We may not clogge our selues with them, because they ought to speed our way in our spirituall course and race. Take heed they become not the deuils bird-lime, in which while we wallow, we are disabled to mount aloft in heauenly medita­tions. 3. We may not lose our patience, our meeke­nesse, our loue, as they that scorne, quarrel, storm, and rage like heathens, a­gainst lucke, chance, or for­tune; yea, sweare and curse, if neuer so little crossed, as they that neuer heard of religion. 4. We may not lose our goods, or waste [Page 199] our substances, or play a­way more than without a­ny doubt or scruple of con­science we may bestow vp­on honest delight, the ne­cessary maintenance of o­ther things, and necessary contribution to the Mini­stery, and the poore first liberally prouided for. 5. Wee may not lose our good name, which is a precious thing, as to bee counted gamesters, dicers, common bowlers, or idle persons, or a companion of them, or by obscene, scur­rilous; or vncomely words or actions, carry the brand of a rude and disordered mate. 6. Wee may not lose our mastery ouer our sports, to let them haue vs [Page 200] at command: for, hee that thus loues pastime shall be a poore man, Prou. 21. 17.

III Now wee come to the right ends, which in our sports wee must set before vs, 3. The right ends of sports. if we would not sinne.

1. The end of sports must not bee to passe the time, 1. Nega­tiue. which wee ought to re­deeme, and not let passe without gaining some­thing by it better than it selfe. Nor to maintaine idlenesse, as men that can­not else tell what to doe with themselues; for this is as ill as idlenesse: for i­dlenesse is not onely not working, but a doing of trifles, and that which we dare not bring into our ac­count to God. A pittifull [Page 201] thing, that Christians ha­uing so much to doe, and so much meanes, and so many cals to their busi­nesse, should find nothing so fit as cards and dice.

2. The end of our sports must not bee to purchase our neighbours money, or to helpe our selues by his hinderance. And I would know, by what right of Gods word I can hold my neighbours money, which comes into my hand with­out labour, loue, gift, or iust contract. If it bee not mine by iustice distribu­tiue or commutatiue, it cannot bee mine by God: But no law of God or man, hath ranked wagers in ei­ther: nay, the ciuill law [Page 202] compels none to pay that which is lost; or if he haue paid, hee may recouer it within fifty houres.

But the right ends of sports are these: 2. Affirma­tiue. 1. Gods 1 glory: nothing can bee lawfull wherein some glo­ry is not wonne to God, in whatsoeuer wee doe, 1 Cor. 10. 31. And therefore such sports as doe not inable vs to cheerefulnesse in the duties of religion and Christianity, faile in this 2 end. 2. All our earthly ioyes must helpe forward our spirituall ioy in God, and the eternall ioyes of his Kingdome: if they come in comparison with them, or will step vp to hinder vs therein, they are [Page 203] to bee contemned. Our chiefe ioy must euer bee placed in the Lord, and our chiefe affections must bee reserued for that fulnesse of ioy which is at Gods right hand. First seeke the kingdome of God, euen in these, and aboue these: how doth hee so, who spends more time in these than in that; yea, more by a thousand degrees, if wee would measure the time of his sports, by the time of godly desires, & religi­ous duties? 3. The preser­uation 3 of our own health, & not to impair the health of our soules or bodies, as many by their watch­ing to play destroy their health, and call numbers of [Page 204] diseases vpon themselues, and oftentimes vntimely death. In this vse alone can all recreations become good and comfortable vn­to vs, although our cor­rupt nature is loth to be so confined.

Obiect. If onely these re­creations, in this manner, and these ends bee lawfull, you leaue vs none. Answ. Onely these, in this man­ner and ends are lawfull; and yet wee disallow no­thing which Gods word alloweth, which ought to gouerne all his people. Gods word alloweth for the exercise of the body, the vse of the bowe, 2 Sam. 1. 18. of musicke, Neh. 7. 67. of hunting, hawking, [Page 205] birding, and such sports, without swearing, disor­der, and needlesse tormen­ting of the silly creatures. And for the exercise of wit, hee alloweth honest riddles, Iudg. 14. and such games as the ground of which is wit or skill, as chesse, draughts, &c. Be­sides, an heart that is san­ctified, would inure it selfe to heauenly ioyes, and pre­ferre them aboue carnall, and little affect these which loose persons so much dote vpon.

And to those who will be ready to obiect the vse and custome of the world, and the practice of so ma­ny fore-running ages, I an­swer and conclude with [Page 206] the Apostles words, Rom. 12. 2. Fashion not your selues according to this world, but proue what is the will of God. Or if you will not walke by Gods rules, your sinne shall destroy your owne soules: looke you to your duties, I haue endeuoured to do mine in discouering the same vnto you.

HAuing thus finished the rules of wisdome, Rules for apparell. concerning meat, and drinke, and recreations, we come to such rules as con­cerne [Page 207] apparel: and they are foure:

1. 1. For the matter. The matter of our ap­parell must not be stately and costly; which must be measured partly by the a­bility our selues haue, partly the condition of life we are in, and partly by the example of such as are sober, graue, and wise in our ranke. Yea, euen in the matter of our apparell, our sobriety and modesty must appeare; yea, our hu­mility; when God made Adam garments, he made them of skins, Primavestis data est propter v­sum, non propter luxum▪ homely and base, that hee might reade therein his mortality, and that by his sinne hee was become like the beasts whose skins couered him.

[Page 208] 2. 2. The fa­shion. For the manner of our apparell, it must not be strange, garish affecting new fashions, which ar­gues leuity and new fan­glednesse, but such as be­commeth holinesse, Tit. 2. 3. and according to the sober custome of our Countrey and ranke. Zeph. 1. 8. I will visit Kings Children, and those that weare strange appa­rell; that is, such as in the forme or fashion is wan­ton, curious, odde, sauou­ring of pride, lightnesse, and singularity. A feare­full threat, vnder which our whole land lieth, which is a receptacle of all the fa­shion of all Countries, be­sides our owne daily in­uentions of new fashions [Page 209] of monstrous apparell, that were men and wo­mens bodies as monstrous as their apparell, they would bee cast out of the company and account of men: and how soeuer their bodies bee, surely their mindes be monstrous, and filled with vanity: and how iust were it with God, seeing such persons will not fashion their cloathes to their bodies, to fashion them to their clothes? The Apostle wisheth vs not to fashion our selues according to the world; which pre­cept is so farre out of date and vse, that almost the fa­shions of al the world, and the vanity of all Countries, may seeme to bee arriued [Page 210] and landed in this land of ours, England the worlds ape. that a man may read in capitall letters vpon mens garments the light­nesse and lewdnesse that is within.

3. 3 For mea­sure. For the measure of it: beware of excesse in ap­parell, which is a great sinne, and carrieth with it, 1. Expence of wealth, 1 which might be better re­serued to the vse of the Church or Common­wealth, Excesse in apparell a great sin. Reason. or couering the poore and naked Saints. All excesse is commonly maintained with couetous­nesse, iniustice, or vnmer­cifulnesse. 2 2. A note of a vaine mind that glories in his wardrobe, as if a theefe should boast of his bolts, [Page 211] or glory in his brand, or marke of fellony: for ap­parell is the couer of our shame. 3. Waste of time, 3 and idlenes, in the too accu­rate and curious culture of the body, which should be spent either in adorning the soule, or following our ordinary calling. 4. Of­tentimes 4 debts & vniust de­taining of mens dues from them. We haue knowne great rents soone turned into great ruffes, and lands into laces. We haue heard of some braue dames, in such variety of fashions and colours, as if they had stood in a Pedlars shop a­bout them: and of some braue Gallants, that haue carried some whole Man­nors [Page 212] vpon their backs. But M. Latimer, in his time a man of much obseruation, noted one commodity in his leather coat, which he wore at the Court; when the Gallants mocked him, hee told them his was paid for, and so were not many of their Veluets and Sat­tins.

4. 4. The kinds of apparell. Consider the ends and vse of apparell, and that is, 1. spirituall, 2. ci­uill. 1. Spiri­tuall. Spirituall, many wayes: 1. When by put­ting cloathes on, wee see our misery, and in the na­kednesse of our bodies the nakednesse of our soules. 2. When we labour to put on Christ Iesus as a garment, to couer vs form the [Page 213] stormes & tempests which our sinnes haue raised a­gainst vs. I counsell thee to buy of me the white garments of innocency, Re. 3. 3. When by girding our apparell to vs, we labour to girt vp our loynes, and looke for our Lord Iesus. 4. When by putting off our old gar­ments, wee daily put off some relique of the old man. 5. When in adorning the body, wee study to a­dorne the minde with hu­mility, holinesse, modesty, meeknesse, &c. Not make any superstitious vse, or put religion in garments.

Ciuill, 2. Ciuill: thre [...]fold. and that is three­fold: 1. for health, 2. for honesty, 1. Health▪ 3. for ornament.

1. For health and neces­sity, [Page 214] to defend vs from the iniury of weather, and to keepe vs warme: to this end God cloathed Adam; and it is a curse to put on clothes, and not be warme, Hag 1. 6.

2. For honesty, 2. Hone­sty: in in two branches: 1. Decencie. 2. Distinction.

First, Decency. decencie: for na­kednesse in the state of in­nocency was a glorious or­nament, but presently af­ter the fall, shame and de­formity came in; and ther­fore presently Adam sewed leaues together, and God made coates to hide and couer that nakednes. Now decency requires seemely and clenly apparel, not for­did, base, and slouenly: and [Page 215] condēneth that affected na­kednes of men & women, especially, who weare their cloathes, so as they disco­uer the nakednesse of ma­ny parts of their bodie; whereas sinne hath cast shame on euery part, and cals for a couer ouer all but for necessity.

Secondly, Distincti­on. distinction of persons, sexes, ages, and callings. The man may not weare the womans apparel, nor the woman the mans, Deut. 22. 5. Against which law of nature and common ho­nesty, how manly doe wo­men attire themselues, and how effeminately doe men imitate women, as though both were willing to change sexes? How vnde­cent [Page 216] is it to see an old man in a youthfull habit, to see a Minister in his ruffians haire, pickadillies, and fa­shion like some souldier? to see a peasant cloathed like a Prince? as all sorts of men almost are confu­sed in apparell. Ioseph when hee was set ouer all the land of Egypt, was distin­guished from inferiour Princes by his fine linnen, and golden chaine. In times past soft garments were in Kings houses, but now that is no distinction of Courtiers.

THE third and last ci­uill vse of Garments is ornament: 3. Orna­ment. where con­sider two or three que­stions.

Quest. 1. Whether be or­naments lawfull to be vsed, seeing the Apostle com­mands women, that their apparell be not outward, with broydered haire, and gold, nor pearles; nor cost­ly apparell, which hee op­poseth to comely apparell? 1 Peter 3. 3. 1 Tim. 2. 9. Answ. They are: for the A­postle simply condemneth [Page 218] not the things themselues, which are the good crea­tures of God; nor all vse of them in ornament, which Rebecca and Ioseph being ad­uanced, and all the Israeli­tish women, ware in eare­rings and bracelets, Deut. 32. which was not their sinne. But he condemnes in them, 1. The ouer-common and vnsea­sonable vse: for ornaments are not sit for all persons and times, but must be v­sed sparingly, not com­monly, hauing respect to times and solemnity. They bee for great, not for com­mon men, neither for those euery day: the rich man in the Gospell is condemned, for going in fine purple e­uery day. 2. He condemnes [Page 219] the affected and excessiue vse of them; for they more affected the adorning of the body, than of the mind, to which the Apostle in both places calleth them: whereas a Christian must chiefly prouide for the a­dorning of the minde in­wardly. 3. He condemnes their offensiue vse of them, who did not vse them as the sober and graue ma­trons of their yeares and age; but being newly con­uerted from the heathens, still retained the heathe­nish ornaments, and would not, being Christians, bee put down by the heathens, but retained the former manner of adorning them­selues. 4. Hee condemnes [Page 220] their end in wearing these things, which was to set forth their bodies, and pride vp themselues with their ornaments; whereas all ornaments must be vsed to Gods glory, while wee adorne his Temple, and not to draw mens eyes vp­on vs.

Quest. 2. May not a man weare long haire for orna­ment.

Answ. Against looks and long haire in men. The ornament of a mans head is short haire: long haire is an effeminate ornament. 1 Cor. 11. 14. Doth not nature it selfe teach, that if a man haue long haire, it is a shame for him? but if a woman haue long haire, it is a praise to her. Obiect. We may vse other things for [Page 221] ornament, and why not our haire? Answ. In orna­ment we must looke we be without offence, and that is when wee frame our selues to the example of the graue and sober, who amongst vs count the fa­shion of flaring lockes, ef­feminate and ruffian-like. Againe, in ornament, as in euery thing else, wee must expresse godlinesse, mode­sty, and sobriety: whereas this fashion of men is re­ceiued as a badge of a light mind, and an intemperate person. Obiect. The Naza­rits did nourish their haire. Answ. That was by the spe­ciall law of their professi­on which profession, and law, and all, is now ceased. [Page 222] If thou wilt be a Nazarite, thou must drinke no wine, nor strong beere; a hard law to many of our lock­sters. That of Absolom doth not necessarily conclude a­gainst it, that his haire be­came his halter: yet it is not to be passed lightly: Compare his pride with his fall, and wee may ob­serue that God doth ordi­narily punish vs in that wherein we sinne.

Quest. 3. May not a wo­man paint her face, Against painting of faces and com­plexions. and mend her complexion? Answ. No, euery one ought to bee content with their owne feature and com­plexion: and to deuise ar­tificiall formes and fauors to set vpon their bodies or [Page 223] faces, is a most abominable practice. For, 1. They are 1 not content with their forme which God hath gi­uen in them, either because they are proud and would not be inferiour to others in beauty; or because they are vnchaste, and would by art allure louers, when na­ture hath failed them. 2. The forme of it is a lye; 2 it is no beauty, but a pi­cture of it, no sincerity, no truth in it. They dissemble themselues to bee other than God made them. What truth may wee ex­pect within, when a man may reade in their faces, lying and dissimulation? How is this to abstaine from the appearance of euill? [Page 224] 3 3. What a dishonour is it to God, that a wretched worme should goe about to correct and mend his workmanship? How would a meane workeman take it, that a bungler should offer to correct or alter his 4 worke? 4. What an indig­nity is it to take the face of that which they say is a member of Christ, and make it the face of an har­lot? We reade but of one in the Scripture that pain­ted her face, and that was Iezabel, 2 King. 9. 30. an arrant strumpet, and called the mother of for­nications. How much more vnseemely was it in that Vicar of Christ Pope Paul the second, as Platina 5 writes? 5. Our Sauior plain­ly [Page 225] tels vs, Mat. 5. that wee cannot make one haire white or blacke, that is, wee haue not power of our haire to make it, no not to colour it: and yet these will make as many white and blacke as they list. 6. If thou be a­shamed of that face which God hath made thee, hee will one day bee ashamed of that face thou hast made thy selfe. And dare a Chri­stian carry a face in his life time, which neither God made at first, nor he dares appeare withall in the re­surrection? Obiect. But I must please my husband, and hold his heart to mee. Answ. Will it not please him to behold the face that God made? or canst [Page 226] thou please him in bring­ing a strange beauty to couzen him withal, that he knowes is not thine owne? or if he take thee for beau­tiful when thou art defor­med, wouldest thou bee thus deceiued in a hus­band, for a faire man to marry a painted husband.

Obiect. But I may couer a deformity in my body. Answ. Yes, but not by set­ting a new forme vpon thy face, nor by dissembling.

Obiect. Doth not the A­postle say, 1 Cor. 12. Wee put couers vpon the members that are least honest? Answ. 1. The Apostle speakes of not contemning the poo­rest Christian, vnder that similitude. 2. We couer vn­comely [Page 227] parts, but with what? with cloathes to hide them, not with pain­ting, stibium, white lead, purpurisse, or check var­nish. 3. If thy externall forme be not so beautifull, beautifie it with grace, hu­mility, the feare of God, and other Christian ver­tues. The Churches beau­ty is within, which God and his Angels, and good men respect in the person that is most deformed and contemptible.

THe second sort of rules concerning man and [Page 228] the things of men, respe­cteth our carriage towards other men; and that, 1. In generall▪ towards all: 2. In speciall, towards good, or bad.

The generall rules are these: Generall rules to carry our selues to­wards all men.

1. Wisely to distinguish betweene men, and not promiscuously respect all alike. 1. Respect not all a­like. 1. This is a point of wisedome, 1 Cor. 6. 6. and 2. commanded vs, Iud. 22. haue compassion on some, putting difference, others saue with feare. Againe, 3. Many precepts can ne­uer bee obserued without it: as, first in things respe­cting God, Cast not holy things to dogges, Matth. 7. 6. that is, such as are knowne [Page 229] to bee wilfull repellers of the truth, lest they profane them, and teare you: se­condly, in things of men, Doe good to all, but especially to the houshold of faith: third­ly, concerning our selues, Hee that hateth will counter­feit, though he speake fauou­rably, beleeue him not, &c. Prou. 26. 24, 25. Therefore labour to discerne one from another. 4. There is great difference betweene an Israelite and an Egyptian, betweene a Iew and a Sa­maritan; and we must ob­serue the difference; wher­in the Lord goes before vs, who though hee be patient and good vnto all, yet hee is specially good vnto Israel, euen the vpright of heart. Ob­iect. [Page 226] [...] [Page 227] [...] [Page 228] [...] [Page 229] [...] [Page 230] This is to anticipate Gods iudgement and cen­sure. Answ. No, because our iudgement reacheth not to a mans finall estate, but to the present onely; for wee may not iudge be­yond our eyes, nor yet a­gainst them: It is alike fol­ly and wickednesse to iu­sti [...]ie the vngodly, as to condemne the innocent. Against this rule [...]aile those generall men, whom all fashions and companies please wel enough, no mat­ter whether Protestants or Papists, religious or pro­phane, drunkards or sober, swearers or fearers of an oath; as the Iewes, they put no difference between Christ▪ and the theeues, [Page 231] who were crucified with him, but onely that Christ was the worst. Others put difference betweene the godly and others, such as betweene Iewes and Sa­maritans, they will not meddle with a man truly fearing God for a dish of water. But a fearefull signe it is when grace is not ac­knowledged.

2. Although wee must make account to liue a­mongst all, 2. Must liue by all, but sort with the best. yet our care must bee to sort with the best: that is, we must em­brace friendship with all so farre as is possible, Rom. 12. 18. and so as we warre not with God; but familiari­ty onely with good men, who are but a few. Light­nesse [Page 232] of familiarity is in­discretion. Here the rule holdeth wel, to trie before we trust: yea, a wise Chri­stian must not commit himselfe to euery one that seemeth good by the ex­ample of Christ, Ioh. 2. 24. For, 1. Much hypocrisie lieth at the root of mens harts: 2. Satan hath taught many to transforme them­selues, and make religion and good words a cloake for their own ends: 3. Ne­uer did the deuil more hurt to Christianity than by false brethren, who were sent in to spie their liberty. For euen thy brethren, and the house of thy father, euen they haue dealt vnfaithfully with thee,—beleeue them not though [Page 233] they speake faire to thee, Ier. 12. 6. He that eateth bread with me (saith Dauid) and he that dips his finger in the platter with mee, euen he lift vp his heele against me: and Christ saith, A mans enemies are they of his owne houshold. 4. Solomon saith, An vnfaithfull man is as a broken tooth, and a sli­ding foot, Prou. 25. 19. 5. Christ would not com­mit himselfe to some that are said to beleeue in his name, because he knew what was in man. Many friends are like deepe ponds, cleare on the top, and all muddy at the bottome. And there­fore a Christian must bee well aduised before hee in­wardly conuerse with ano­ther. [Page 234] Now if a man must be carefull euen in enter­taining good company, how carelesse are men of themselues, when they thrust themselues into euill company, which is more contagious then any sick­nesse, more infectious then any pestilence? no age so catching of any disease, as euery age is of deadly dis­eases of the minde in such poysoned ayre. Let no Christian that will be ru­led by Gods wisedome, presume to conuerse in a­ny such company, further then the limit of his parti­cular calling, or other iust occasion and dealing is of­fered.

3 3. In our conuerse with [Page 235] all men, we must keepe a determination either to doe good vnto others, In al com­panies do good or take good. or receiue good from others, helping one another to life as occasion shall be offe­red, Heb. 10. 24. Let vs con­sider one another, to prouoke to loue and good workes: Iude 20. Edifie one another in your holy faith. Motiues so to doe: Reas. 1. 1. How profitable should wee be, if our lips were euer feeding others, Pro. 10. 20. and if our dili­gence were to draw vnder­standing from others, Prou. 2. 5. How should wee a­bound in wisedome, and make our whole life fruit­full? This would keepe vs in good trading and re­turne of goodlinesse. 2. This 2 [Page 236] is the right end and im­prouement of our gifts, for the good of the whole bo­dy, Rom. 12. 6. 3. Here is 3 an excellent worke of loue, which is called the bond of perfection, which tyes per­sons and vertues together, 4 and perfects them by fre­quent actions. 4. In what company soeuer a man comes, By conuer­sation actually con­fute all wickednes. his care must be that his life and conuersa­tion be a visible confuta­tion of all vngodlinesse. Daniels piety confuted ido­latry, and Lot was a reall reproofe of Sodome. A Christians light must al­waies shine, euen in the darkenesse of the world, and against it. Should the life of a Christian be like [Page 237] the life of vnbeleeuers, co­uetous, contentious, con­ceited, vniust, &c? or shold not the life of a wise Chri­stian, varie from the mul­titude and common peo­ple, in iudgement and pra­ctise? Did not Christ and his followers so? This rule is opposite to that worldly wisedome, to swim with the streame, and to doe as the most doe, to auoid the note of singularity. But here, as in all the course of godlinesse, 1. Wee must become fooles, that we may be wise: 2. We must not auoid mens euill speaking, by running with them into the same excesse of riot: 3. Wee must not take the example of many & great [Page 238] ones, but of Christ, the greatest and wisest of all: and Phil. 3. 17. Be yee fol­lowers of mee, and looke on them that walke so. These examples suite to our rule.

5. Christianity enioynes loue vnto all, Loue eue­ry mans person, no mans sin, euen the worst: whose vices wee must hate, their persons we must loue; by which ver­tue all men haue place in our prayers, in our mercy and compassion as occasi­on requires. This grace couers a multitude of sinnes in all, it beareth with infirmi­ty, it forgiues offences in all: Col. 3. 13. forbearing and forgiuing one another. And therefore the Apostle wisheth vs, aboue al things to [Page 239] put on loue. And to consider that motiue, Col. 4. 7. Eue­ry one is one of vs, euen the worst in the naturall and ciuill bond; one of vs, if not in faith, yet in flesh; one of our neighbours, or congregation, or at least by the common bond of a Christian.

6. Religion requires curtesie as well as piety, Ioyne with good con­science, good man­ners. good manners together with good conscience; and therefore we must be cur­teous to all, 1 Pet. 2. 17. & 3, 8. Honour all men. And Rom. 12. 10. In giuing ho­nour goe one before another. Which honour is a good opinion conceiued inward­ly, and expressed outward­ly by reuerent words and [Page 240] deeds. Christianity will make vs haue a low opini­on of our selues, and better of others then of our selus. Ob. Some are so bad, or so base, as no honour or re­spect belongs vnto them. Answ. None is so bad but hath some honour on him, he is Gods creature, he is a man, a Christian, and he may be a good man, a member of Christ, and certain reuerence belongs to all this. Ob. But how can superiors, in higher place, honour their inferiours? Answ. Many wayes: 1. In action, by testifying their good opinion of them in words, gestures, or deeds, not the least contempt: and so Iob behaued him­selfe, [Page 241] selfe, 31. 13. 2. In affecti­on, especially, when supe­riours whom God hath by their place made receiuers of honour, could out of an humble affection be well pleased either to want it, or returne it vpon their inferiours if they might doe it without offence, or might it stand with good order which God hath set in the Church and Com­mon-wealth.

THE first of these rules is in respect of our af­fection, 1. Rule brotherly affection. to loue the godly [Page 242] with brotherly loue. Heb. 13. 1. It is true indeed, all men must be loued, but here is requi­red a more speciall loue, as betweene brethren, of which Saint Peter saith, 2. 1. 7. Ioyne with godlinesse brotherly kindnesse, because they are of the same father and family of God. The reason of this rule is this: the nearer any man comes to God, or expresseth him, the more right he hath in­to our affections for Gods image sake: and here is a straiter bond then that of nature. The Apostle makes this a mark of Gods child, to loue the brethren, 1 Ioh. 3. 10. and Dauid professeth, that all his delight was in the Saints, Psal. 16. 2. the excellent on earth: [Page 243] and Rom 2. 10. Be affecti­oned one to another with bro­therly loue. Many things in Gods chil­d [...]ē might draw our eyes vnto them. And because this cannot be, except men see more in Gods pople then ordinary, therefore labour to see, 1. Their high birth and true nobility, Ioh. 1. 13 1 Not of bloud, nor of the will of flesh, but of God. 3. Their 2 kindred and alliance: they are Sonnes of God, bre­thren of Christ, who was not ashamed to call them bre­brethrē, Heb. 2. 11. 3. Their 3 high office and place, whom Christ the faithfull witnesse, the first borne from the dead, and the Prince of the Kings of the earth, hath loued and wa­shed from their sinnes by his bloud, to make them [Page 244] Kings and Priests vnto God, 4 Reu. 1. 5. 4. Their beauty and glory, being couered with long white robes of righ­teousnesse and holinesse; such as Kings anciently were distinguished by, wherein they appeare most louely and gracefull to God, An­gels, and good men: no­thing is wanting to their perfection of beauty, see­ing they are complete in Christ the head of all 5 power, Col. 2. 10. 5. Their present wealth, and future expectation: Their goods are God the chiefe good, Christ giuen them of God for righteousnesse, the ho­ly Ghost sent into their hearts for sanctification and consolation; eternall [Page 245] election, effectuall calling, iustification. And their fu­ture expectation is the Ci­ty of God, the heauenly Ierusalem, which God hath prepared for them, Heb. 11. 16.

Now were it a wise course for a man to dis­affect the chiefe fauourite of his King? and are not Gods children Gods chiefe fauourites? Were it a safe thing to hate the people of God, to disaffect them, to lowre vpon them, see­ing the Lord obserues what lookes are cast downe vp­on his children, as in Cain? How was Balaam slaine by the Lord for desiring euill to Israel, though himselfe could doe them none but [Page 246] by his wicked counsell? These are the last times in which men are louers of themselues, and of men onely for their owne ad­uantage, 2 Tim. 3. 2. they loue them for their wealth, ease, and pompe, not for God and his graces.

2. Wee must not onely affect their persons, 2. Rule. Faithfull communi­on. but al­so embrace a fruitfull fel­lowship and society with them in the Gospell. This is the Apostles rule, 1 Pet. 2. 17. Loue brotherly fellow­ship: and how glad was hee for the fellowship of the Philippians in the Go­spell, Phil. 1. 5.

Now the meanes of fruitfull conuersing with the godly, Meanes of fruitfull ronuerse. are these:

[Page 247] First, to consider one 1 another, what need the best haue to bee prouoked and whetted on, especially in these euill and cold dayes, yea, such times as nip and blast piety, and the feare of God, Heb. 3. 13. Exhort one another daily, least yee be hardened through the deceit­fulnesse of sinne. Think what a fearefull thing it is to fall from the grace of God, yea or the degrees of it; and would we suffer a brother to runne into this danger?

Secondly, chuse fit matter to conferre of in compa­ny, either by calling to minde things heard, or by stirring vp to profitable hearing, diligent procee­ding, in offensiue walking, [Page 248] watchfull speaking, and the like: or if need be, of admonition, exhortation, or reproofe, shew thy loue therein; full clouds will distill rain, light will shine abroad, and charitable knowledge is communica­tiue.

Thirdly, bee sure to per­forme these priuate Chri­stian duties in good, and holy, and vnrebukeable manner: as, 1. orderly, those beginning which are fittest in gifts and place, as Elihu spake in his turne: 2. humbly, none seeking to speake beyond his skill and reach: 3. wisely, watch­ing the fittest time, and best occasion: 4. meekly and louingly, without rea­sonings [Page 249] and murmuring, Phil. 2. 15. none crossing others, but through loue one forbearing another, aduising in the spirit of meekenesse, and with offe­ring to submit themselues in other cases to receiue words of exhortation and admonition: 5. Conscio­nably, so as in all such mee­tings and conference, eue­ry one be an helper to the truth, 3 Iohn 8. to finde it out, not to obscure or wea­ken it. By these meanes we shall haue cause to reioyce in our Christian fellow­ship, as Ionathan and Dauid, 1 Sam. 23. 14.

Fourthly, obserue the gra­ces 1 that are in others, for a patterne to our selues, [Page 250] 1 Thes. 1. 7. for our owne prouocation and imitati­on: Yea, spie and encou­rage the graces of God in the weakest and meanest Christian, so framing our selues to that marke of a good man, who honours all that feare the Lord, Ps. 15. 4. Neither let the strongest scorne to ree [...]iue helpe from the weakest: Moses was content to be aduised by Iethro, and Dauid by A­bigail: and note Pauls hu­mility, Rom. 1. 12. he ho­ped to come and be com­forted by their faith, as wel as to helpe theirs.

Fiftly, in the vse of good company, beware of giu­ing any occasion of scan­dall, or offence to any, [Page 251] Matth. 18. 7, 8. leaue no ill smell behinde thee: a­uoide the note of pride, conceit, forwardnesse in speaking, frowardnesse, or stiffenesse in thine owne sense, 1 Iohn 2. 10. He that loueth his brother, there is no occasion of stumbling or scan­dall in him.

Motiues to prouoke vs wisely to carry our selues in good company. Motiues thus to carry our selues in good com­pany.

1. Consider how in our company we are especially to watch, seeing in no part 1 of our life we are sooner corrupted then in that, see­ing in no part of our life wee doe so much discouer our selues, and seeing in no part thereof, we doe either more good or more harme [Page 252] seeing wee doe nothing without witnesse, & should doe nothing which wee would not haue exēplary.

2. As Sathan laies snares 2 euery where, so also in our company one with ano­ther, not so much to bring the godly to such excesse of riot, as he effecteth in wicked societies, where is swearing, gaming, drink­ing, rayling, &c. but to make them vnfruitfull, and keepe them from the good they might do: and sofarre preuaileth, as sometimes impertinent speech, some­time debate & detracting speeches arise, and the most tolerable speech is worldlinesse, which stea­leth away the heart and [Page 253] the time; so as some who intended more good to themselues and others, carry away hearts smiting them, for not better em­ploying that oportunity.

3. There is apparant 3 losse, when we watch not to doe or receiue good, in company with good men. For godly men by reason of their callings, and di­stance of places, seldome meet; and when they doe, they lose the gaine of that time in their speciall cal­ling; and if they get it not vp in the furtherance of the generall calling of a Chri­stian, it is vtterly lost. And what but this makes the mindfulnesse one of ano­ther sweet in their absence, [Page 254] when there was reaped so good fruit one of another in their presence?

4 4. By this wise and fruit­full carriage of company and meetings of good men, Christians shall stop the mouthes of such as are euer complaining of, and accusing Christian mee­tings to be scarce to any o­ther purpose, but to de­tract, defame, slander, cen­sure, to strengthen one an­other in faction, and the like. Or if such mouthes will not bee shut, yet the conscience of Christians may reioyce in the contra­ry innocency, and not bee deiected by such false testi­mony.

3. Rule. 3. Apology In our spee­ches, [Page 255] let vs be proctors and sollicitors for the Saints, speake wisely and willing­ly of the good we know in our brethren, and main­taine the cause, person, and name of good men to our power. The sincerity of loue betweene Dauid and Ionathan was manifest; in that Ionathan defended Dauids innocency to Saul his father, not onely to the losse of his Kingdome, but the danger of his own life. Ebed-melech the blacke­moore spake a good word for Ieremy, and was saued from destruction, when his master Zedekiah was slaine. Nicodemus euen in the be­ginning of grace spake for Christ, when the whole [Page 256] Councell was against him. And how dangerous is it to deuise and inuent words against Cods children, as Dauids enemies; to belie, or reproach them, to raise or receiue slanders against them? If such as stand not for grace, shall fall, then much more they that stand against it. How needfull is this Apology for them, a­gainst the reproaches and scornes of this age? How earnestly would children speake for their parents, brethren, or kindred? Euen so should it bee here. It is nothing to speake for a man when others speak for him.

4. Rule. 4. Rule. Helpful­nesse. Concerning our actions towards good [Page 257] men, we should euery way bestirre our selues to pro­cure their good and wel­fare: we must to our hearts and affections ioyne our hands and helpe to doe them good, yea, be ready to lay our hands vnder the feet of the Saints. Gal. 6. 10. Doe good to all, but especially to the houshold of faith.

Now in speciall, Meanes of it. 1. We must preuent from them all the euill we can, hinder 1 them from sinnes, and from falling, hinder by al means reproach from their pro­fession, and danger from their persons. 2. If thou 2 findest a good man s [...]iptin­to an infirmity, labour to couer it, make the best of [Page 258] it as may be, vaunt not thy selfe ouer him, but consider thy selfe, and by al good means cure it if it lye in thy pow­er. 3 3. If thou finde a good man stand in need of in­ward comfort, and cast downe, helpe to raise him againe: Christ was sent to speake a word of comfort to the wearie, and euery Chri­stian hath receiued of his annointing. When Dauid was in deepe distresse, his faithfull friend Ionathan comforted him in the Lord his God, 1 Sam. 23. 16. 4. If thou knowest a good 4 man helpes, and without outward comforts, thou must now shew bowels of mercy and compassion, gladly receiuing the poore [Page 259] Saints, communicating willingly and freely to their necessity, 1 Pet. 3. 8. Loue one another as brethren, be pittifull. 1 Ioh. 3. 17. He that hath this worlds good, and seeth his brothers need, and shuts vp his compassion from him, how dwelleth the loue of God in him.

To stirre vs vp hereun­to, Mot [...]ues to the former duty. consider these motiues: 1. Say with thy selfe, 1 What? am not I a mem­ber of the same body with him? Is not he of the same family and houshold of Saints? This is the Apo­stles argument, especially do good to the houshold of faith. 2. What shall I gaine, if 2 by word or deed I shall make sad the hearts of [Page 260] good and godly men? Can­not Cain cast downe his lookes, but God lookes on it? Cannot Ismael laugh at Isaac, but the Lord arraigns and condemnes him of high persecution? Surely then cannot I carry the like 3 indignities scotfree. 3. Doe I read Merioz accursed, be­cause she came not out to helpe the people of God, though she had no hand a­gainst them? Iudg. 5. 23. Surely I must nor only not haue a hand against good men, but I must set my hand to helpe them, else is not my heart so right as it should. Pilats wife wished her hsuband to haue no­thing to doe against that iust man: but happy had Pilate [Page 261] beene (who was not vio­lent against Christ) to haue beene earnest and resolute for his deliuerance; the defect whereof was his o­uerthrow. And so it shall bee heauy enough in the day of iudgment, that wic­ked mens hands haue not helped the godly, seeing the sentence shall not run because they had hurt them, but because they helped them not.

THe generall rule is in Col. 4. 5. Walke wisely [Page 262] towards them that are with­out, that is, the Gentiles who were not conuerted, without the border of the Church: for euen in the Church some are of Gods domestickes, some without as strangers that want faith as yet. And godly men must walke so much the more warily, not onely be­cause they haue Gods eye, and godly mens eyes on them, but euen eyes of men yet vnconuerted, who must not be cast backe, or confirmed in their errour, or hardened against the truth, but by all wise wal­king (if it be possible) won to the loue and liking of it.

Now towards all vnbe­leeuers, [Page 263] and vnconuerted men in generall, these par­culars are worthy obser­uation: 1. Auoid al iust causes of scandal. 1. That euery Christian auoid all known euils & offences, by which euill men might be occasi­oned to abide out of the Church. The law is, Thou shalt put no stumbling blocke before the blind: for this is a fea [...]full iudgement of God on men vnconuerted, they would willingly bee blinded, and hardened in their naturall estate. Now our rule is, being our selues pulled out of danger, to helpe others out also; nay, our light must reproue their darkenesse, their co­uetousnesse by liberality, their pride by humility, [Page 264] their impatience by pati­ence, &c.

2. All vnconuerted men hate the light, and are prone to blaspheme the Gospell, 2. Stop mouths of euill men. and to reproach the holy profession of it. Wise Christians therefore must cut off occasions from them, and take heed of de­filing their owne neast: 1 Tim. 5 14. Giue no occasi­on to the aduersary to speake euill: and Dauid prayeth, that none might be ashamed because of him. Ezec. 36. 20. the Lord complaines, that the Israelites among the heathen polluted his name, and made them say, These are the people of the Lord, and are gone out of his land. A lewd childe (saith Salomon) disho­noureth [Page 265] the whole house. Nay on the contrary, the mea­nest Christian in his place, by his wise and Christian walking, must adorne the profession of Christ; so the Apostle to Titus 2. 10. Ser­uants must be no pickers, but shew all good faithfulnesse, to adorne the Gospell of the Lord Iesus. An holy course of life will make the Gentiles say, as they in Esay 61. 9. They are the seed of the blessed of the Lord.

3. All vnconuerted men esteeme of doctrine by the life, 3. Seeke to win them. and the profession by the practise of professors; for they haue no taste of the doctrin in it selfe: and therefore in the cariage of our profession, wee must [Page 266] apply our selues if it be possible to win them. So the Apostle (1. Pet. 2. 12.) wisheth the Iewes, to haue their conuersation honest a­mong the Gentiles, that they might glorifie God in the day of their visitation. And wo­men are commanded, so to watch their whole behauiour, as their husbands might be wonne by their godly conuer­sation. Priuate men must conuert others by their priuate conuersation.

Motiues so to doe, Motiues. are these:

1 1. Christians are on a mount, set on a scaffold, nothing they doe escapeth sight and censure, all is marked, they stand or fall not alone, but to many. [Page 267] 2. They haue a light with 2 them, which drawes all eyes vpon them, and dis­couers all. 3. The eyes of 3 the wicked are not on o­thers, but on them, to dis­grace them, and through them to smite Christ him­selfe. 4. The will of God 4 is, By weldoing to silence the ignorance of foolish men, 1 Pet. 2. 15. 5. What a glo­ry 5 is it, to slaughter enuy it selfe, to stop an open mouth, and cloath an ad­uersary with his owne shame; that he that would accuse vs, must accuse the Sunne of darknesse when it shines. 6. Hereby we shall 6 be conformable to Christ, whom when Satan came to sift, he found nothing in [Page 268] him: 1 Sam. 26. 25. wicked men shall say as Saul said to Dauid. Thou art more righteous then I, &c.

NOw wee come to spe­ciall rules concerning speciall sorts of euill men, of whom some are excee­ding euill in themselues, some are euill also to good men. Of the former ranke are scornefull persons: of the latter hurtfull.

For scorners, obserue these rules.

[Page 269] 1. If we know men to be so farre naught, Rules how to carry our selues towards scorners. as they scorne goodnesse, good men, and good things, we must auoid their compa­ny so much as wee may. 1. Auoid them. For what comfort can a godly man take in such company, where all good and godly communicati­on must either be banish­ed or derided? There is no hope of doing good, there is danger of taking harme.

2. If we be by occasion beset, 2. If cast into their company, obserue 5. rules. or cast into the com­pany of prophane, brutish and scornfull persons, then obserue these rules. First, 1 grieue thou wast not bet­ter directed, Psal. 120. 5. Woe is me, that I remaine in [Page 270] Meshec, and dwell in the tents 2 of Kedar. Secondly, be sure though thou seest no place or opportunity of good, that thou hast no fellow­ship with them in any of the vnfruitfull workes of darke­nesse. If they will be no cleaner by thy company, be not thou defiled by theirs. If they will not con­sent to thee in good, con­sent not thou to them in a­ny sinne. Thirdly, please 3 them not by yeelding to any sinne, but giue appa­rant tokens of dislike. Obiect. Why, may we not by yeelding a little to them, draw them to vs? Answ. No, but the way to winne them, is a pure con­uersation with feare, 1 Pet. [Page 271] 3. 12. much lesse may we flatter them in any euill. Micaiah would not flatter with the King, the foure hundred false Prophets did. Fourthly, acknow­ledge thy selfe a childe of 4 wisedome, which is iustified of all her children: suffer not Gods glory to be trodden down by thy silence; wise­ly breake off fooleries, by sauoury riddles or questi­ons, as Sampson: and in a wise and peaceable man­ner, change the matter: holding it a setled ground of religion, not to relin­quish piety, to keepe peace with wicked men: Heb. 12. 14. Follow peace, and ho­linesse. No corruption of man must driue vs from [Page 272] our station. Fifthly, so soone as wee may, depart from them: Prou, 14. 7. Depart from the foolish man, when thou perceiuest not in him the lippes of knowledge. And beware of falling into the like company againe. Ioseph wisely declined the company of his Mistresse, when she daily spake vnto him, Gen 39. 10. and Da­uid would not returne with Saul, when hee perceiued his wilfulnesse against him, 1 Sam. 26. 25.

IF men bee not onely e­uill in themselues, but also to vs, then it is either in euill purposes, or in e­uill practices against vs.

If they purpose euill, Rules how to carry our selues to our e­nemies. then our Sauiours rule is, Beware of men, Mat. 10. 17. for they will deliuer you vp to the Councels. By men, our Sauiour meanes those whom in the former words hee calleth woolues, that desire to make a prey and spoile of the sheepe of Christ, and in his caueat ad­uiseth, 1. Wisely to pre­uent [Page 274] the plots 1. Wisely preuent their plots and traines of vngodly men, discreet­ly to preuent our owne trouble so neere as we can. How wisely did Iaacob pre­uent the fury of his bro­ther Esau? And as they watch to traduce vs, so must wee watch to cut off occasions of entrapping; Luk. 6. 7. the Scribes and Pharisies watched whether Christ would heale on the Sabbath day or no, to find accusation against him; our Sauiour for all this o­mitted not to do good, but in doing it by his question vnto them cut off so farre as he could, the matter of their malice by clearing the lawfulnesse of it. So must wee: And yet pre­pare [Page 275] stoutly to beare what­soeuer the Lord measureth out by them.

2. Our Sauiour would haue vs wisely decline their fury, 2. Decline their fury. not without cause prouoking them: It is no wisedome to prouoke an euill man: It is no good discretion to stirre vp a Lyon, to take a Beare by the tooth, or a dogge by the eares. For they desire nothing more, than mat­ter to stirre vp their cor­ruption by: So H [...]zekiah commanded his seruants not to answer Rabseca one word. 3. Ioyn with serpen­tine wisedome, 3. Ioin with serpentine wisedome, innocency of Doues. innocencie of doues, Mat. 10. 16. No­thing more vexeth & van­quisheth an aduersary than [Page 276] innocency: no better brest­plate than righteousnesse. But if a man had the innocen­cy of Christ himselfe, the aduersary will watch ad­uantages, and play vpon a mans simplicity: there­fore ioyne serpentine wis­dome, as Paul did, Act. 23. 6. he testified his inno­cencie, and that with all good conscience he serued God till that day▪ but what tell you Ananias of doues innocency? he commands to strike him on the mouth: the more inno­cent, the lesse endured; he fared the worse for that: and therefore he ioynes in season serpentine wise­dome; for, perceiuing his greatest enemies to be Pha­risies [Page 277] and Sadduces, he pro­fesseth himselfe a Pharisie, and the sonne of a Pharisie, and that he was brought in danger for the hope of the resurrection which the Sadduces denied; and so ca­sting a bone betweene them, and setting them by the eares, hee escaped be­tweene them.

4. Out of their malice we should draw our owne good, 4. Out of their euill draw som [...] good. so warily to carry our selues towards them, as that wee may finde that of the heathen true, An e­nemy often hurteth lesse, and profiteth more than many friends. Wee must both in their absence, and presence especially, take heed we doe not disaduan­tage [Page 278] our selues. It was some disaduantage to Paul, when in the Councell (al­though hee was prouoked, and vniustly smitten) hee called the high Priest whi­ted wall: he was glad to ex­cuse it by his ignorance. We may not be to bold, or too forward to speake in a good matter.

5 5. If euill men haue done vs harm, and wrong­fully molested and perse­cuted vs, Hauing receiued wrong from them doe three things. our rule is, 1. In respect of them, to pitty, pardon, and pray for them. 1 If we doe them good, wee shal either ouercome their euill with goodnesse, or heap coales on their heads. 2 2. In respect of our selues, possesse our soules with pa­tience, [Page 179] and shew meeknesse and moderation, and say as Dauid in Shimei his ray­ling, It may be the Lord will doe me good for his cursing of mee this day. 3. In respect of our duty, still to shew 3 an vndaunted constancy, and resolution for the truth and all good wayes: 1 Pet. 3. 14, 15. If ye suffer for righteousnesse, blessed are ye; but feare not, nei­ther be troubled, but san­ctifie the Lord in your hearts, and bee ready al­wayes to giue an answer to euery man that asketh a reason of your hope.

Thus farre of the rules of Christian wisdome: of which I may say with Mo­ses, Deut. 4. 5. 6. These are [Page 280] the rules and ordinances: keepe them, and doe them: for this is your wisedome.

BVt because this accu­rate and circumspect walking is growne out of request, and men generally are too well contented to walke at aduenture, and (as men that shoot at ro­uers,) secure themselues in a loose and neglected course, and goe on care­lesly, as if there were no danger in wandring from God, and declining from the good way, we will vse [Page 181] some Motiues to prouoke euery Christian that ten­ders either Gods glory or his owne saluation, Motiues to the for­mer rules. to vn­dertake this Christian course.

1. In regard of God: I 1. Whose commandement 1 is, that all our wayes bee or­dered aright, Prou. 4. 26. and that the Saints walke worthy of the Lord, and please him in all things, Col. 1. 10. 2. Whose word must be our rule, to which wee must 2 continually frame our whole course and euery part thereof: for 1. the morall law is a perpetuall rule, binding at all times without any intermission: 2. the precepts of it are to make the Word our continu­all [Page 282] Counsellour, to binde it to vs, not to let it depart, but to meditate in it night and day. And what is it lesse than blasphemy, to charge the Saints with folly, sin­gularity, and a Saintish purity, in that wherin they were most acceptable to God? as, Dauid set the Lord before him continually: and when he professeth his great loue to the law▪ saith, that all the day long his meditation is in it? Psal. 119. 79. Read we not, that the twelue tribes serued God instantly, night and day? Act. 26. 7. and the Apo­stles were assured, they had a good concience in all things, Heb. 13. 18. Was this care (so incessant) commenda­ble [Page 283] in them, and is the same godly care now growne a vice, an hatefull practice, or heresie? 3. Who being a God of pure eyes, 3 will strictly stand for iu­stice. And doe wee feare we can be too strict, who are to giue account of euery idle word, and roa­uing thought, much more of euery vnwarrantable action? Are wee not to passe a strict and strait iudgement, wherein euery secret shall be made open, and in which it shall be re­warded according to our workes? and shall the De­uill delude vs, or the wic­ked world make vs beleeue we need not be so strait la­ced, as to say with Dauid, I [Page 284] will look to my wayes? Psal. 39. 1. 4. Who 4 if he pōder al a mans paths, how ought he himselfe to ponder them? for all the wayes of a man are before the Lord, and hee ponde­reth all his wayes, Pro. 5. 21.

II 2. In respect of our selues: no watch or cir­cumspection can be suffi­cient to vs, whose natures are carried to euill as na­turally as to our ordinary food. The whole frame of the heart of man is euill continually, as ready to receiue any impression of temptation, as the dry tin­der a sparke of sire; and not onely to receiue such sparkes, but to conceiue them, and hatch euill, and [Page 285] hammer it out on the an­uils of our hard hearts, like cunning workemen. Whence it cannot be a­uoided, but that without our daily watch, sin must multiply and grow vpon vs, euen ouer our heads, to a numberlesse number.

3. In respect of the wic­ked III amongst whom wee liue, who are ready to take all aduantages, and watch for ourfals, both to har­den themselues, and re­proach through vs Gods holy religion. For if they can scorne and contemne the seruants of God for well-doing, and religious actions, how would these men of Gath and Askelon, these vncircumcised Phi­listimes, [Page 286] triumph and glo­ry in the fals of any of Gods Worthies? Hence was the ground of our Sauiors ex­hortation to his Disciples, Behold, I send you as sheepe among wolues, and therefore be wise as serpents, Mat. 10. 16. Nay, we must not onely by our circum­spect wayes stoppe their mouthes, but conuince themselues, and winne them to the same holy pro­fession with vs: 1 Pet. 3. 1, 2.

IV 4. In respect of our bre­thren; who some of them are not yet conuerted, some are already called; both whom we offend and scandalize by our vnwatch­full walking, and so the [Page 287] name of God is blasphe­med because of vs that professe it, as the Apostle speakes of hypocriticall Iewes, Rom. 2. 24. Hence are those many exhortati­ons, Col. 4. 5. Walke wisely towards them that are with­out, least you giue them a­ny iust occasion of excepti­on or stumbling: & 1 Cor. 10. 32. Giue no offence, neither to the Iewes nor Grecians, nor to the Church of God. And how circumspect had hee need to be, that must walk inoffensiuely betweene the Iew and Gentile, seeing what was giuen to the one, seemed detracted from the other? Yet so much is re­quired to walke, euen be­tweene the godly and pro­phane, [Page 288] whose wayes are diametrally contrary.

V 5. The way to heauen is full of snares, crosses, and dangers, by reason of our enemies, and therefore re­quires all our diligence ei­ther to auoid them, or else wisely to step ouer them. Wee can be very wary in the dangerous wayes of this world, to take directi­on or company, and ar­mour, and the day-light to further vs: And why not in this way to heauen? Be­sides, it is a narrow way, and on high: all which makes it more perillous to de­cline from. How circum­spect had he need be, that walks vpon a narrow high rocke, a thousand faddom [Page 289] from ground, especially where a little slip or error tumbles him downe, to dash him all to pieces?

6. Is there any time af­forded VI vs, wherein we may set loose our hearts to any vnlawfull liberty, or cast our selues vpon Sathans snares, as Peter did, in go­ing into the high Priests hall, Matth. 26. 71. Or can wee doe so, and not be catcht by the deceitfulnes of sinne? Stand we against such enemies as will not take aduantages, who doe nothing but seeke them, especially when feare is set aside, which is the soules watch-man? And if men will take liberty, and be at their own hand, haue they [Page 286] [...] [Page 287] [...] [Page 288] [...] [Page 289] [...] [Page 290] not full leaue to fall often, lye long, rise hardly, and being vp againe walke weakly, and not recouer their cheerefulnesse many a day, if euer? and must they feare nothing so much, as least they keepe their watches, and pre­serue themselues from fals? Lastly, a man may pull downe more in one day, than hee can build in many: and experience shewes, that a man is more weakened by one dayes surfet and negligence, than in an hundred, wherein he preserues the care of his health: euen so it is in the soule, the health whereof is kept in strictnesse of di­et, and obseruation of [Page 291] Gods rules.

7. Who knoweth not VII that Christianity is a trade which will not forward if it bee not close followed: an husbandry, which the Professor shal neuer thriue by, if hee be not of a dili­gent hand; wherein some­thing must be done daily, or else the heart shal soone lye like the sluggards field described by Salomon? It needeth therefore be hed­ged and fenced with the feare of God, and kept with all diligence. Pro. 23. 17.

8. This alone is the VIII way to attaine true com­fort, which no man can finde, by allowing him­selfe in any course which God alloweth not. This a­lone [Page 292] is to walk safely: Pro. 10. 9. Hee that walkes vp­rightly, walkes safely: and what other meanes hath the Wise-man appointed to preserue from falling, than to take hold of instructi­on, and not leaue her? This alone is the way to get peace peculiar to the Israel of God, to walke by rule, Gal. 6. 16. neither can a course not attended, stand with this Apostolicall in­iunction of Christian cir­cumspection.

ANd whereas our age aboundeth with men [Page 293] of prophane mindes and mouthes, who would turne all this our glory into shame, and censure this speech of the holy Ghost, which prescribeth a strict, precise, and accurate wal­king: (why? say they: what need men be so strict? and, shall no man come to heauen, but such as are so strict and curious?) and the whole world, almost, thinkes it a most idle and needlesse course: wee will therefore answer some ob­iections that are made a­gainst it.

Obiect. 1. A great many haue liued honestly and well, that were neuer so foolish and strict. I hope to serue God, and doe no man [Page 294] harme, and what need more?

1 Answ. 1. Wee must walke by rule, not by example, ex­cept it be of the best, not of the most.

2 2. The Pharisies led a ciuill life, were outwardly very iust to the tything of Mint and Anise, and very deuout in their worship: and yet if our righteous­nesse exceed not theirs, we can neuer enter into the kingdome of heauen, Mat. 5. 20.

3 3. The righteousnesse of God goes beyond all ciuill and outward righteous­nesse; it is inward, in spirit and truth; it cuts off not onely outward acts of murder, vncleannesse, theft [Page 295] &c. but inward motions of hatred, wantonnesse, co­uetousnesse: it strikes at roots and branches, and hates the least and secre­test euill, which ciuill righ­teousnesse makes no bones of.

Obiect. 2. But this circum­spect and strict walking is taken vp but by a few, and those of the meanest: some men of great wisedome, place, and learning fauour it not, but scorne and op­pose it.

Answ. 1. Christianity 1 was euer hated by the most of the world, because of the crosse: the Church is blacke, Cant. 1. 5. because the sunne lookes on her, but comely to God and his Angels; and this [Page 296] makes few enter that way. 2 2. The Apostle directly meets with this obiection, 1 Cor. 1. 27. Not many mighty, not many noble, not many wise: Zeph. 3. 12. but God hath cho­sen a few poore people, and they shall call vpon his Name: And why not many of those? Because they can­not so easily deny them­selues and this euill world, which they must doe that 3 will be saued. 3. Let vs not wholly cast our eyes vpon the examples of the world now declining; and, as at last, so at worst; but vpon such as formerly haue been set as eye-markes in the Scripture, and we shal find some, both great, and no­ble, and learned, going be­fore [Page 297] vs in strict and cir­cumspect walking. The holy Patriarks; Noah, A­braham, Isaac, Iacob; godly and zealous Kings, Dauid, Salomon, Iosiah; the holy A­postles, who endeauoured al­wayes to haue a cleare consci­ence before God and all men, Acts 24. 16. yea, the most wise, noble, and learned that euer was, the Sonne of God, whose conuersation was such as none could ac­cuse him of sin. These are the cloud of witnesses, which we must follow in running the race set before vs, Heb. 12. 1.

Obiect. 3. But what an impossible commādement is this, and who can beare it? Can wee be Saints in [Page 298] this world, thus to order our selues in euery thing? Wee are sinners, and must be sinners, and cannot be thus strict as you require. Wee hope wee generally meane well, and God (we hope) will supply the rest.

1 Answ. 1. The scope of this plea is, to giue ouerall, because they cannot attain all: which is but a false fire, by which the deuill discourageth many from the narrow way, and the nar­row looking to their owne way. For true it is, that we call with the Scripture for a keeping of all Gods com­mandements, alwayes, and to liue with God, and walk with him: but with Euan­gelicall interpretation, [Page 299] which accepteth the will, desire, and endeuour to walke with God in euery thing; which cannot but in some measure be found in a true beleeuer, and can­not but in Christ be accep­ted, where it is true and hearty. Thus the Scrip­tures interpret themselues: 1 Chr. 28. 7. If Salomon shall endeuour to keep my comman­dements, &c. Hos. 6. 3. Wee shall endeuour to know the Lord. What can God ac­cept lesse, or a good heart tender lesse than hearty wishes, where strength is wanting to please God in all things? 2▪ Let vs by 2 the straitnesse of the Com­maundement consider whence we are fallen, and [Page 300] see our impotency, and confesse our failings, but not therefore allow our selues in any euill, or ven­ture on any sin which wee might by this circumspecti­on auoid, or remit our en­deuour in the respect of all Gods Commandements. 2 3. For such as thinke it suf­ficient to meane wel in ge­nerall; consider this, that as no Master is pleased, if his Steward bring him in a generall bill of great sums spent, wherein hee may hide much deceit; but sets downe no dayes accounts, or weekes bils of parcels: no more in the matter of heauenly treasure, is it e­nough to hide himselfe in generall good meanings, [Page 301] but in euery particular to auoid deceit and suspition of it. And as it is with a traueller in an vnknowne way, who will not goe at random, nor count it a suf­ficient direction to bee set Eastward or Westward, but he will aske euery man of euery Towne, and take good heed of euery marke, to passe him from one place to another: so in this our passage to heauen, we must keepe our speciall di­rections, and walke with God in euery thing, if we wil happily passe vnto hea­uen.

Obiect. 4. But what need such daily and continuall troubling of our selues? What was the Sabbath [Page 302] made for, but for Gods ser­uice? and wee keepe our Church as well as any: but for the weeke-dayes, wee haue callings to follow, and cannot intend such things: and it were better if some of these nice fellowes were more diligent in their cal­ling, as we be.

1 Answ. 1. Seeing the rule by which we must walk, is to serue God in holinesse and righteousnesse all our dayes, Luk. 1. 75. we haue no liberty to part the weeke betweene God and vs. Neither must wee put on holinesse as an holy-day garment, to put it off at night: neither may wee be lesse holy on other daies than on the Sabbath: howsoeuer wee must exer­cise [Page 303] our holinesse in the publike worship of God on that day, and in the priuate worship, and in the perso­nall callings on the other dayes. 2. Hee is a good 2 Christian, that keeps a per­petuall Sabbath, and is not onely one on the Sabbath day. The triall of sound­nesse is at home, Psal. 101. 2. in the mid­dest of a mans house; and not at Church, where the Pha­risie is often aboue the Publican. 3. Thou hast a calling on the weeke-day, 3 in which thou must sweat and abide who euer thou art; but thou must not so play the good husband, as to become a worldling. 1 Cor. 7. 3 [...] Vse the world as not vsing it, as not affecting it: and ac­knowledge [Page 304] thy special and personall calling to be sub­ordinate to the generall: for in the whole exercise of thy special calling, thou must shew forth thy know­ledge, and religious kee­ping of a good conscience: once diuorce these two, and neuer look for successe on thy labours.

Obiect. 5. But this is fit­ter for Ministers and cloi­stered persons, who haue giuen themselues to conti­nuall deuotion, than for ordinary and common men, who are not acquain­ted with such nouelties.

1 Answ. 1. If all Christians be alike subiect to sinne, al haue need to be continual­ly alike fenced against it. If [Page 305] all haue the same enemies, all had need stand vpon their ground. If one mans heart be as wicked as ano­thers, euery man had need set a watch round about himselfe. And if any haue more need than other, it is vnlearned and simple per­sons, who want such means of helping themselues, as learned Preachers haue. 2. As for the nouelty of 2 this circumspect course, wee must needs say it is so to such as are of Festus his suit, who thinkes Paul lear­ned euen to madnesse, to call him to such strictnesse: or Gallio his Disciples, Act. 18. who being of no reli­gion, cannot bee at leisure to giue it hearing. But we [Page 306] haue seene it to be no no­uelty to the Spirit of God, euery where charging it vpon vs: nor to the godly guided by his Spirit, who can neither be idle nor vn­fruitfull in the worke of the Lord.

Obiect. 6. I like such as can be so strict, and I could wish so to be; but then I must part from the pleasure and ioy of my life: for this continuall watch and cir­cumspection is full of me­lancholy, and vncomforta­ble: it hinders neighbours from sports and merri­ments, breakes of good company, and makes the husband and wise often look heauily one vpon an­other: and besides, I should [Page 307] lose some profits and cu­stomers, and wrong my e­state by neglecting it.

Ans. 1. This is a cleane 1 contrary iudgement to Gods Spirit: Pro. 3. 17. Her wayes are the wayes of plea­sures. Gods wisedome, or­dering the wayes of man, brings true ioy and plea­sure. For, is there no ioy in God, in his word, which was wont to be as sweet, Psal. 19. as the hony-combe, nor in the Spirit of God, which is called the Comforter? Ioh. 16. Is it such a thing of heauinesse to liue with God? Alas! what is such an heart made of! 2. What delights doe we call men from, but such as are carnall, foolish, pe­rishing, and vnlawfull; [Page 308] stollen waters so sweet and sauoury to corrupt flesh, the forbidden fruit which a Christian should neither touch nor taste, and happy he were if he neuer saw it? 3 3. There is no sorrow in godly life; but all the sor­row of Gods seruants, is, that they cannot bee more godly. Lay this for a ground, that God is thy chiefe delight, and no man may be so moderately ioy­full 4 as thou. 4. For pleasant companionship, thou lo­sest no good company, but exchangest for better: thou hast now fellowship with God, vnion with Iesus Christ, the inseparable pre­sence of Gods blessed Spi­rit, the attendance of the [Page 309] Angels, the Communion of the Saints, the benefit of their prayers, conference, comfort, and example. This is a pleasant thing for brethren in the faith to liue together in vnity. Psal. 123. 1 And what true ioy is there in the company of gamesters, drinkers, swearers, riotous or idle persons, who are ne­uer merry vnlesse they bee mad, and neuer glad but when they haue driuen a­way the remembrance of God? 5. As for the losse of 5 any part of thy estate, trust God on his word: Pro. 3. 16. In her right hand is length of dayes, and in her left hand, riches and glory. Neuer did true piety weaken any mans estate: but godlinesse [Page 310] hath beene the true and constant gaine: this makes a small portion sweet and pretious, and entailes a blessing vpon it, when it passeth into the hands of our posterity after vs.

ANd seeing most men beguile themselues with the goodnes of their present course, Markes of a circum­spect wal­ker. and esteem a ciuill life & external ho­nesty, not onely vnblame­able enough, but iustifiable and sufficiently commen­dable; Be it known to them that if they examine not [Page 311] the goodnesse of their course by this doctrine, they are farre from Gods approbation, whatsoeuer they may conceiue of themselues. In which exa­mination I will help them with a few notes and signes of a circumspect Person, by whose wayes as by a right line they may both see the crookednesse, and at length begin to straiten the obli­quity of their owne.

1. A circumspect man 1 watcheth all occasions for his owne good and aduan­tage, and if they be offe­red, slips them not: So a circūspect Christian looks round about him, and thinkes it not sufficient to take occasions of grace and [Page 312] well-doing, being offred, but will seeke them. How might euery moment of our liues make vs more stored with grace then o­ther, if we would seeke oc­casions of good to our selues? What a rich stocke of grace might we haue at­tained? How rich in good workes? How should we haue furthered our recko­ning?

2 2. A circumspect man lookes round about him, and so ordereth his many businesses, as one hinder not the other, but all may goe forward, and so saueth one commodity as another be not lost or lie in hazard: So a circumspect Christi­an casteth his occasions; as, [Page 313] seeing euery Christian du­ty is enioyned him, he hath respect to all Gods Com­mandements. Duties of pi­ety shall not iustle out ci­uill duties, nor ciuill du­ties eate out duties of pie­ty; but as one hand helpes another, so one table shall further the other, one cal­ling forward another: yea, he lookes to the thriuing of all his graces. Hee will walke very humbly before God, but so as hee main­taine his ioy in God. His moderation shal not damp his zeale, his zeale shall not out-runne his knowledge. His prouidence shall not lessen his faith, nor his faith destroy his prouidence. His loue with mens per­sons [Page 314] brings him not into loue with their sinnes, and his hatred of their sinnes, impeacheth not his loue of their persons. His righte­ousnesse to men hindreth not his mercy, neither doth cruell mercy with­stand or thrust down need­full iustice. Thus he is bu­sie in maintaining all his graces, all of them being of great vse, and all of them flowing from the same Spirit.

3 3. A circumspect man will be sure not to disad­uantage himselfe by his words, but will speake to his owne profit: So a cir­cumspect Christians words make for his owne best ad­uantage. Hee will speake [Page 315] for Gods glory, for good men, and good causes. He will be sure to profit him­selfe and others with gra­cious & religious speeches, Gal. 4. 6. and be silent where fruit­full speech will not bee heard. Exercise to good speeches brings a dexteri­ty and readinesse of well­speaking, to which euery Christian is exhorted, Col. 4. 6. Let your speeches be gracious alwayes▪ and powdred with salt, that yee may know how to answer euery man.

4. As a wary and circum­spect 4 man proues a good husband for the world, so circumspect Christians are the best husbands for their soules: such a one hath wis­dome and will to increase [Page 316] his estate of grace by euery thing, and thinkes himselfe then truly rich, when hee thriues in the best commo­dities. He conceiues him­selfe rich, not when hee hath things about him to leaue to his heirs, but when hee hath his wealth perso­nally in himselfe, and for himselfe, such wealth as he carries to heauen with him. A circumspect Chri­stian will not winne the whole world with the losse of his owne soule, which is nothing but to make his heires happy in his owne eternall misery. A circum­spect Christian is not so carefull to heape vp gold, as good workes in abun­dance, and by workes of [Page 317] mercy and loue, hee makes himself bags that wax not old, a treasure in heauen that can neuer faile, where the thiefe commeth not, nor the moth corrupteth, Luk. 12. 33. A circumspect Christian is not so carefull for the soyling, tilling, and sowing of his ground, the mounding of his pasture, the weeding of his field, the pruning of his trees, the feeding of his cattell; as in fencing the heart against temptation, in sowing the seed of Gods word, in wee­ding of sinne by the roots out of his soule; in feeding and fostering of grace. Here is a good husband for himselfe: hee hath that within himselfe that is bet­ter [Page 318] then all without him, and requires more ten­dance then they all.

How improuident then are we in our generall cal­lings, whiles wee take not opportunities of good in publike or priuate, but slip many lessons, Sermons, and comforts on the Sabbath, and on weeke-dayes? and whiles wee will not offer a sacrifice of almes, when God sets vp an Altar before vs? How doe our speciall callings eat out our care of the generall, and are all in ciuilities, whiles for the thrift of grace, wee are al­together idle and vnprofi­table? How many vaine and vile speeches, vnfruit­full, vnsauoury, and hurt­full, [Page 319] doe our corrupt hearts send out, according to their owne fulnesse, by swearing, slandering, ly­ing, cursing, and the like? How bad husbands are men for their soules, whiles they haue not a horse, a pig, a sheepe, yea, scarce a dog about their house, but is more tended, and better prouided for than their soules? whiles they will scarce let any dunghill lye about their house, so nasty as their soules? nor any patch of ground so negle­cted as their owne hearts, that they grow like nettles and brambles, to bee cut vp and cast into the fire?