THE onely thing intended in this Treatise is, The scope to collect for thy vse (Christian Reader) those directions scattered here & there in the Scrip­tures, [Page 2] which may, through out the whole course of thy life, tell thee, what thou must do in the right order of thy conuersation: How thou shouldst behaue thy selfe toward God, and how thou shouldst carry thy selfe toward men, in all the occasions of thy life: In company, out of company: In all duties either of righ­teousnesse or mercy: and how thou shouldst dispose of thy selfe in affliction, and out of affliction, at all times.

And thou maist be the more encouraged to study and practise these rules, Thy war­rant. be­cause thou hast the most [Page 3] expresse & apparant word of God to warrant and re­quire thy obedience here­in.

Be not so prophane, as to thinke, that here is more to do then needs, or that I burthen the liues of Christians with a multi­tude of vnnecessary Pre­cepts, and so make the way harder then it is: For I require thy obedience in nothing, thou hast not reason to be perswaded to bee enioyned thee by the pure word of God; And thou must know, to the confusion of thy security; that hee that will walke [Page 4] safely, must walke by rule, Gal. 6. 16. Hee is yet in darkenesse, and walkes on in darkenesse, and sees not what he doth, or whither hee goeth, that doth not make the Word of God the light vnto his feet, and the Lanterne vnto his pathes: Psal. 119. There is a holy order of life commended in the godly, Col. 2. 5. and Gods promises are made to such as will dispose of their waies aright. A loose conuersation is an ill con­uersation; and if euer we would see the saluation of God, wee must bee at the paines to dispose of our [Page 5] waies, and to see to it, that we dispose of our waies a­right, Psal, 50. vlt.

The benefite thou maist reape by this Treatise, The profit of the course. is much euery way, if the fault bee not in thy selfe: for here thou maist briefe­ly behold the substance of a godly life; thou maist in a short time informe thy knowledge in that great doctrine of practicall Di­uinity: But especially thou maist, by the help of this Treatise see a sound way, how to beautifie thy owne conuersation, with the ad­dition of diuers rules, which, perhaps, hitherto [Page 6] thou hast not taken notice of: God hath promised much peace, and comfort vnto such as will walke ac­cording vnto rule, Gal. 6. 16. Yea, hee hath promised, that they shall see the salua­tion of God, that dispose their way aright, Psal. 50. vlt. It is true, it is a greater la­bour to trauaile in the way, then to shew it; but yet it is a great benefite to be shewed the way. Howso­euer, it may not be denied, but it is a greater glory to obserue these rules, then to know them, or prescribe them.

It may be thou wilt ob­iect, The easi­nes of the course. [Page 7] that the rules are so many, thou canst neuer re­member them, and so not profite by them. I answer:

If I haue made the rules no more in number then God hath made them in his Word, thou maist not finde fault with me.

Secondly, no man that is to learne any Trade, or Science, but hee meeteth with more directions, then hee can on the suddaine reach to, or practise, and yet hee reiects not his Trade or Science, because in time he hopes to learne it all. Would we put on a resolution to serue a Pren­tiship [Page 8] to Religion, and to worke hard one whole se­uen yeeres: oh, what work would we dispatch! How many Rules and Know­ledges would wee grow skilfull in! But alas, after many yeeres profession of Christianity, the most of vs, if all were put together, haue not done the worke, that might haue bene done in few daies.

Thirdly, Marke this direction. I answer, that it is not necessary thou shouldst lay all these Rules before thee at once, but marke out certaine choise Rules, so many as thou canst well remember, and [Page 9] striue, by daily practice, to bring thy selfe to some kinde of dexterity in ob­seruing them. There bee some rules of each kinde, which, if thou bee a true Christian, thou knowest and obseruest already: These thou maist continue to obserue still, without loading thy memory a­bout them. Now if those be omitted, then consider of the rest that remaine, which of them do most concerne thee, or would most adorne thy practice and profession, or are such as thou neuer hitherto didst make conscience of: [Page 10] Extract or marke out so many of those at a time, as thou wouldst in daily practice striue to attaine, and when thou hast lear­ned them, then go on, and prescribe to thy selfe new Lessons. To a carnall minde, all the way of god­linesse is impossible, but to a godly and willing minde all things, through the power and assistance of God, are possible: God will accept thy desire and endeuour, and will adde strength and might, and encourage thee in all his waies. By prayer thou maist forme any grace in [Page 11] thee, by reason of the power the Lord Iesus hath to preuaile for any thing thou dost aske the Father in his name.

The last benefite may come to thee, if thou dai­ly reade these directions, is, that they will quicken thee to a great care of wel­doing, and giue thee cause to walke humbly with thy God, and abase thy selfe for thine owne insufficien­cy: The Lord giue thee vn­derstanding in all things, and vnite thy heart vnto his feare alwaies, that thou maist obserue to doe, as hee commandeth thee, and [Page 12] not turne from the good way all the daies of thy life.

THE Rules of holy life may bee cast into two rankes: The rules of life are either ge­nerall or particular. the first con­taining such rules as are Generall: and the other, such as are Particular. The gene­rall rules concerne either, The helps to a godly life▪

The generall rules are likewise of two sorts: some of them concerne certain [Page 13] generall preparations, helpes, or furtherances to a holy life, without which men in vaine beginne the cares, or endeuours of a refor­med life: And some of them comprehend those necessary rules which are to be obserued in the man­ner of doing all holy du­ties, Or se­condly, the manner of wel-doing and so are of singu­lar vse to bee alwaies re­membred, when wee go about any seruice.

Of the first sort there are many rules; Whoso will ad­dress him­selfe to a holy course of life. for they that will addresse them­selues to order their con­uersation aright, must be soundly carefull in the ob­seruation [Page 14] of these directi­ons following.

1 He must examine him­selfe about his faith and re­pentance; hee must bee sure hee is reconciled to God, and hath truely repented himselfe of his sinnes, 2. Cor. 13. 5. For vnlesse hee bee a new creature, hee is no creature, but a dead man, and so vtterly vnable for the practice of these rules following: And without God we can do nothing; and without God we are, till we liue by faith: Besides, the pollution of our hearts or liues drawne vpon vs by the custome of sinne past [Page 15] and present, will so infect all we do, that it will bee abominable to God, and so lost labour.

This is the first Rule.

2 His next care must be to learne the knowledge of the rules of life; wee can neuer practise what we know not, and there­fore our next care and paines must be to get the knowledge of Gods waies distinctly, and effectually, into our heads and hearts; Our direction must not be in our bookes, but in our heads; and a Christian must haue his rules alwaies before him, that so hee [Page 16] may walke circumspectly by line and leuel, Ephes. 5. 15. vnderstanding the will of God in what hee is to doe. He is in the way of life, that hath and keepeth instructi­on, how to liue, Prou. 10. 17. whereas he that will not be at the paines of getting instruction, erreth, as Salo­mon saith: And therefore wee must take fast hold of instruction, and not let her goe, but keep her: for shee is our life, Prou. 4. 13. Know­ledge then, of necessity must be had, or in vaine we go about to liue well. Now this is such a rule, as must not slightly bee passed o­uer, [Page 17] and it is not enough thus in generall to require knowledge, but withall, I would shew certain choice rules to be obserued by vs, And hee that would prosper in seeking knowlege must ob­serue nine Rules. if wee would take a sound course to attaine know­ledge. He then that would prosperously seeke sound knowledge, must remem­ber these directions.

First, 1. He must esteeme knowlege. hee must esteeme knowledge, and labour to frame his heart to a high estimation of it, accoun­ting it as great treasure, ac­counting the getting of wis­dome aboue all gettings, Pro. 4. 7. We must seek for know­ledge, as for siluer, & search [Page 18] for her, as for treasure, and then with wonderfull suc­cesse shall wee vnderstand the right feare of the Lord, Prou. 2. 4. else our labour will bee blasted and fruit­lesse, if wee bring meane thoughts to the exercise of directions for the attaining of knowledge.

Secondly, 2. He must not con­sult with flesh and bloud. he must take heede that hee consult not with flesh and bloud, Gal. 1. 16 He must not regard other mens opinions, or his own carnall reason, but resolue to giue glory to God and his Word, as willing to beleeue or doe whatsoeuer the Lord saith vnto him.

[Page 19]3. 3. He must redeeme the time. Thirdly, he must re­deeme the time, Ephes. 5. 16. Inasmuch as he hath lost so much time past, hee must now prouide to allow him­selfe conuenient and cer­taine time to be spent this way for the attaining of knowledge, else to study by snatches and vncertain­ly, will bee to little or no purpose. To complaine of ignorance, will not serue the turne, nor will the pre­tence of worldly businesse excuse vs: and therefore we must buy so much time of our occasions, as may bee competent for the supply of our wants in knowledge.

[Page 20]4. 4. He must be wise for himselfe. Fourthly, in seeking knowledge, he must be wise for himselfe, Prou. 9. 12. He must striue to vnderstand his owne way, so to be care­full to know the generals a­bout religion, as his speci­all care bee in all things to referre what hee reades or heares, to the particular di­rections of his owne soule. This is a rule of singular Vse, if it could bee beaten into mens heads, and for want of this, many Chri­stians, after long paines, & much time spent, haue bin found exceeding ignorant.

5. 5. He must be swift to heare. Hee must be swift to [Page 21] heare, Iam. 1. 19. with all frequency and attention, making vse of the publike Ministry, striuing with his owne heart against dead­nesse, and drowsinesse, and remouing al impediments might bee cast in his way from the world, or his worldly occasions, obser­uing all opportunities for hearing, especially when hee seeth the heart of his Teacher enlarged, and the power of Doctrine more then at other times, or in other things.

6. 6. He must study only profitable things. Sixtly, he must auoid vaine questions, and fruitles contemplations, Titus. 3. 9. [Page 22] 1. Tim. 6. 20. 2. Tim. 2. 23. When the light of doctrin was so great in the Primi­tiue times, this was one practice of Sathan, to draw aside the studies of Chri­stians from necessary and solid truths, to Genealogies or quarrels about words or vaine controuersies, falsly called oppositions of science: We must therfore be war­ned of this method of Sa­than, & till we know cleer­ly the wayes of life, allow our selues no time for more remote studies, or fruitlesse Controuersies. What riches of knowlege might some Christians [Page 23] haue attained to, if they had spent the time (they haue imployed about con­ [...]rouersies, genealogies, & generall knowledge) in the [...]ound building of them­selues vp in such things, as their soules apparantly stand in need of?

Seuenthly, 7. He must striue to increase in knowlege. hee must not [...]est satisfied with a small measure of vnderstanding; hee must not giue ouer when he hath gotten a lit­tle knowledge more then he had: hee must desire to increase in knowledge, and neuer be well pleased with himselfe, while he is but a Child in vnderstāding, 1. Cor. 14. 20.

[Page 24]8. 8. He must propound his doubts Eightly, Hee must inquire and take counsell, he must propound his doubts daily and carefully. Hee that would know much, must aske much, hee must breake off that wretched silence he is prone to, and prouide, if it bee possible, to enioy the fauor of some one or moe, that are able to resolue his doubts from time to time. This rule hath incredible profit in it, if it bee rightly practised, Prou. 15. 12. & 20. 17, 18. & 27. 9.

Ninthly, 9. He must be rightly ordered towards his Pastor. and lastly: He must bee rightly ordered in respect of his Pastor. For the [Page 25] principal meanes of know­ledge is assigned of God to be in the Ministry of his seruants: and therefore if wee would attaine know­ledge, we must dispose our selues aright towards our Teachers, and to this end we must looke to it,

First, 1. To pray for him. that wee pray for them, that their word may run and haue free passage, & that God wold make them able to open vnto vs the my­steries of his will, 2. Thes. 3. 1. 2. Colos. 4. 3. Ephes. 6. 19.

Secondly, 2. To obey him. we must keep their directions, and make conscience of it to be care­full to obey them, in what [Page 26] they command vs in the Lord, 1. Cor. 11. 2.

Thirdly, wee must take heed of discouraging them. For this is not profitable for vs. For the more cheere­full and comfortable their hearts are, the more apt they are to finde out profi­table things for vs, Heb. 13. 18. 1. Cor. 16. 10, 11.

And thus of the first and second rule.

Thirdly, hee that would redresse his waies aright, The third rule. must get out of the way of wicked men: Hee must get out of euill com­pany. He must giue ouer euill company, and sequester himselfe from the counsell and society of car­nal [Page 27] and prophane persons. The necessity of this rule is both proued and vrged in these & many other Scrip­tures, Prou. 4. 14. Psal. 1. 1. 2. Cor. 6. 17. Epb. 5. 7, 8.

Fourthly, 4. He must resolue to practise. he must bring a minde full of care & de­sire, and resolution to pra­ctise the rules, when hee hath learned them: he must as the phrase is, obserue to doe Gods will, Deut. 5. 32. Hee must be watchfull and diligent, hee must ponder vpon the waies of God, bewa­ring lest hee eyther neglect or forget to doe them, Deut. 6. 17. & 31. 46. & 8. 11. 1. Corin. 16. 13. Prou. 4. 26. [Page 28] we must follow after righte­ousnesse, 1. Tim. 6. 11. and binde directions as signes vpon our hands, &c. Deut. 8. 28. If wee could be thus awakened, this rule would breed vs vnspeakable good in our conuersation.

Fiftly, 5. He must settle his outward estate. he must endeuor to settle his head and his e­state in respect of his worldly affaires. It is a singular helpe to godlinesse, to re­duce our outward callings into order, and euery daies experience shewes, that confusions in worldly bu­sinesse breede miserable neglect in Gods seruice. And therefore hee that [Page 29] would profite in an order­ly course of life, must prouide to vse the world so, as he may serue the Lord without distraction: Hee, that would runne a race, abstaineth from all things, that might encumber him. No man, that warreth, in­tangleth himselfe with the affaires of life, that hee may please him, who hath chosen him to be a souldier: And therefore we may not think it much, if in our spirituall course God lay some re­straint vpō vs, in respect of the cares and encumbran­ces in our outward Cal­lings, 1. Cor. 7. 29. 35. &c. [Page 30] 2. Tim. 2. 4. 1. Cor. 9. 28.

Sixthly, 6. He must keep com­pany with the godly. He must walke in the way of good men, both setting before him their practice, as patternes of imitation, as also by con­uersing with them, that thereby he may gather en­couragement, and help in well-doing. Hee is decei­ued, that thinkes to goe alone, and yet go prospe­rously in the course of a godly life: Hee may profit, and learne by many things he heareth, receiueth, and seeth among the godly. Prou. 2. 20. Phil. 4. 8, 9.

Seuenthly, 7. He must not be the seruant of men. Hee must not bee the seruant of men, [Page 31] 1. Cor. 7. 23. other mens hu­mours must not be the di­rection of this practice: He must so depend vpon per­sons he hopes to get any thing by in this world, as hee be not thereby hindred in workes of Religion, knowing, that he is Christs Free-man.

Hee must haste to, 8. He must looke for the com­ming of Christ. and looke for the comming of Ie­sus Christ, 2. Pet. 3. 12. Hee must often remember his latter end, and daily set be­fore his eies the comming of Christ, striuing to stirre vp in his heart the desire after Chrst, praying for it, and dispatching those [Page 32] workes, that may prepare him thereunto: The re­membrance of our ac­counts in the day of Christ will wonderfully quicken men to the care of well, doing, and the cause of the viciousnesse, and mi­serable neglect, and pro­crastinations of many is, their forgetting of their latter end: A great reason, why the directions about godlinesse are not enter­tained, is, because men put farre away from them the day of the Lord: where­as the remembrance of the reuelation of Iesus Christ, would put Spirit and Life [Page 33] into vs. Hee dares not say from his heart, Come, Lord Iesus, come quickly, that is not resolued dili­gently to worke the works of Christ.

9 He must not stay for company, 9 He must notregard what the multitude doth. but rather choose to runne alone; or with a few, then hazzard the losse of the Crowne. Our life is a Race, and as in a race men stay not for company, but striue who may runne formost: so it is in the race of godlinesse: He must so runne, as he may obtaine: He must set out with the first, and runne as it were for his life: As [Page 34] he must make vse of the so­ciety of the godly, so hee must not stay, till his car­nall friends, and acquain­tance will set out with him: Hee must bee of Ioshua's minde, that if the whole world will liue in wicked­nesse and prophanenesse, yet he and his house will serue the Lord, 1. Cor. 9. 24. & 14. 12. Iosh. 24. 15.

Tenthly, 10. Hee must in all things giue thanks. hee must in all things giue thankes; when God giues him successe in any thing, or prospers the meanes to him, and helps him with victory ouer any sinne, or strength to per­forme any duety, or be­stowes [Page 35] vpon him any spiri­tuall blessing, hee must re­member to praise God in the name of Iesus Christ. This will quicken him: Daily thankfulnesse will breed daily alacrity in wel-doing: Hee that will not be thank­full for beginnings of suc­cesse in the practice of ho­ly duties, will not hold out: This is the speciall will of Christ, that wee should in all things giue thankes, 1. Thess. 5. 18.

He must study to be quiet, 11. Hee must study to bee quiet. and follow peace with all men, meddling with his own businesse, and auoiding all occasion of contention, [Page 36] that might distract him in his owne course: A busy­body is as good as no bo­dy in respect of sound pro­gresse in sanctification: It is an excellent skill to bee able to auoide the intan­glements of discord; es­pecially hee must prouide to haue perfect peace with the godly. Though GOD bee able to sanc­tifie the oppositions of vnreasonable men, yet wee must take heed of drawing needlesse trou­bles vpon our selues; for that makes vs neither to be, nor to be accounted the more holy, but con­trariwise. [Page 37] The Apostle could not speake vnto the Corinthians, as vnto spi­rituall men, but as vnto carnall; at the best, but Babes in Christ; and the reason was, because there was strife and enuy, and diuision amongst them, Romanes 9. 19. Hebrewes 12. 14. Marke 9. vlt. I. Cor. 3. 3.

His eyes must looke straight, 12. Hee must keep a strict course in following onely pro­fitable things. and his eye-liddes right before him, Prou. 4. 25. Hee must take heed of go­ing about, and fetching of compase in Religion, Ier. 31. 32. Hee must bee still aiming at the marke [Page 38] of the high prize of his cal­ling: being sure that the things hee employeth him­selfe in, tend directly to the furtherance of his sal­uation, and not lose his time in vnprofitable stu­dies, or practices, procee­ding from one degree to another, till hee come to a ripe age in Christ.

13. 13. Hee must bee conuer­sant daily in the rea­ding of the holy Scriptures He must bee con­uersanrt in the Scriptures, & bee familiarly acquainted with them, that they may dwell plenteously in him: For those good words of God haue not onely light in them to direct vs, but power also to assist vs to do [Page 39] what they require, and by the daily reading and hearing of them, wee shall bee excited to more care of well-doing: we must ex­ercise our selues in the Word day and night, and neuer let them depart out of our hearts, but keep our hearts still warme, with the heate that comes from them, ne­uer suffering the warmth to go out through our long forbearance of the vse of them, Col. 3. 16. Psal. 1. 2. Iosh. 8. Isaiah. 8. 16, 20.

14. 14. Hee must keep his first loue. Hee must carefully perseuer in his first loue, Reu, 2. 4. The Lord is wont at some times or other, about [Page 40] the first conuersion of a sin­ner, to shew himselfe with such power in his ordinan­ces, and to reueale vnto him such glories in the me­rits & gifts of Iesus Christ, and the happinesse of his estate in him, that his hart is thereby fired to a cheer­full liking of the meanes of saluation, and of godly per­sons, and to a wonderfull desire after God, and care to please God. Now hee that would prosper in a Christian course, must bee wonderfully careful to pre­serue affection, & this spi­rituall loue in his hart, and watch, against, and resist [Page 41] the first beginnings of de­cay, or coldnesse, or decli­ning in his heart, and take heed of suffering his heart to be drawne away by the deceitfulnesse of sin, or the inticements of the world.

15. 15. Hee must co­uet the best gifts. Hee must couet ear­nestly the best gifts, 1. Cor. 12 vlt. There are some duties in Piety or Mercy, or righ­teousnesse, which in respect of our places do most con­cerne vs, and would in a more speciall manner a­dorne our particular pro­fession: so are there some gifts which doe aduance our communiō with God, and do make vs more pro­fitable [Page 42] amongst men. Now these things we should stu­dy, and earnestly labour to frame our selues to, and to expresse them more effe­ctually in our conuersati­on. This no doubt is the reason why the holy Ghost doth in Scripture make Catalogues of certain spe­ciall duties, or graces sin­gled out from the rest, and fitted to the conditions of the people who are written to: and this would be a sin­gular aduantage to vs, if wee also would single out to our vse some few of the chiefest vertues or duties which wee would daily [Page 43] set before vs, and striue by prayer and all holy inde­uor to fashion them to life in our hearts of liues.

16. 16. He must often humble his soule before God. He must renew of­ten his mortification; mans heart is like fallow ground, which is not to re­ceiue seed, till it be broken vp, and at best it is like a garden which will often need weeding. If we doe not at some times in speci­all manner humble our soules before God, world­ly cares, or carnall delights will ouer-grow our desires and our practice, & choake the seed of the Word re­ceiued by vs; we must keep [Page 44] vnder our bodies, & bring them in subiection, and be often dragging our lusts to the crosse of Christ, there to crucifie them. Our practice is like to sowing, which presupposeth plow­ing before, Ier. 4. 34. Hosh. 10. 12. 1. Cor. 9. 27.

17. 17. Hee must watch for the opportu­nities of wel-doing Hee must watch for the opportunities of well-do­ing, and take heed of pro­crastination: he must seeke righteousness, and haste to it, hee must not put it off, till to morrow, Esay 16. 5. Pro. 3. 28. & 23. 26. Amos 5. 14.

18. 18. Hee must bee carefull of sāctifying the Sab­bath. He must remember the Sabbath day to sanctifie it: The commaundement [Page 45] concerning the keeping of the Sabbath, to sanctifie it, is placed in the midst be­tweene the two Tables, of purpose to shew that the keeping of the Sabbath is a singular helpe to all piety & righteousnesse, and God hath promised a speciall blessing to the obseruers of the Sabbath, and giues strength by the rest of that day, the better to perform holy duties all the week af­ter, Commandement 4. Esay 58. 13.

19. 19. Hee must often thinke of the exam­ple of the godly that haue ex­celled. Hee must meditate much on the example of the godly of all ages, and striue diligently to learne their [Page 46] waies, and to quicken him­selfe by the thought of their care, zeale, and since­rity. And thus he may al­so profitably set before him the examples of some of his owne acquaintance, as excell in the gifts of Christ, and fruits of well-doing. The example of good men should bee as forcible to draw vs to good, as the example of euill men is to incline o­thers to euill: we haue bin compassed about with a cloud of witnesses, who haue liued in all ages of the Church: we must therefore stand in the wayes and see, and aske [Page 47] for the olde way to walke in it, and with all gladnesse follow any that are fit to bee guides to vs therein, Hebr. 12. 1. Ierem. 12. 16. & 6. 16.

20. 20. Hee must daily seek a way of God. Hee must goe daily to him that teacheth to profit, begging of God to shew him away, and to lead him by his Spirit vnto the right practice of euery holy du­ty, euen to guide him in the plaine path, Esay 48. 17. Psal. 27. 11.

Thus I haue set downe those rules which are ge­nerall helpes vnto godli­nesse, and must bee atten­ded by a godly Christian.

NOw before I proceed vnto the rules that concerne the manner of well-doing. I will adde vn­to the former directions, nine Cautions, Hee must auoid, or nine things which a Christian must take heede of in his practice of holy duties: As

1. First, hee must take heed of wretchlesnesse, 1. Careles­nesse. or a scornefull carelesnesse of [Page 49] his owne waies, he must not despise his waies: as if hee cared not how hee liued, or rested satis­fied to be still, as hee was: This carelesnesse proues the bane of many a soule, whereas Hee that keepeth his soule, keepeth his way, Pro. 19. 16. & 21. 5.

2. Hee must take heed of precipitation, 2. Rashnes or rash­nesse, or too much haste: this is the ground of much false zeale, and the cause of strange euils in the prac­tice of some Christians: but the godly Christian must learne of Salomon, to prepare his work in the field, [Page 50] and then build his house: he must get sound knowledge of the warrant of his acti­ons, and guide his affaires by aduice, and with seri­ous preparation fit him­selfe to the doing of what he is sure is good. He that hasteth with his feet, sinneth: what is done rashly, cannot he done well: Prou. 19. 2. As procrastination is a great vice; so praecipitation is no vertue, Prou. 24. 27▪ & 28. 2 [...].

3 Hee must haue no confidence in the flesh, 3. Carnall cōfidence. hee must not relye vpon his owne wit, memory, reason, desires, vertues, prayses, or [Page 51] power; but all his comfort and affiance must be in the merits, intercession, ver­tue, presence, and assis­tance of Iesus Christ his Sauiour, Phil. 3. 3.

4 He must not haste to be rich, 4. Haste to be rich. for the desire of mo­ney is the roote of all euill; and they cannot be at lea­sure for good duties, that are so eager to compasse great things in the world, Prou. 23. 4. & 28. 20.

5 He must take heed of the snares that arise from distrustfull feares: 5. Distrust­full feares. There is a snare in feare, Prou. 29. 25. There are many feares will assault a man, that re­solues [Page 52] to liue well; As the feare that hee cannot doe good duties; The feare that God will not accept what hee doth; The feare left men should scorne him, or contemne him, or lest hee should lose the fa­uour of his friends, or such like. Now against all these must the godly minde bee armed, and take heed that those feares prooue not great hinderances to him; and especially take heed of that vnbeleefe, or coun­terfet humility, in disabling himselfe, or mistrusting God contrary to his nature and promises.

[Page 53]6 Hee must take heed of adding to, 6. Adding to, or ta­king from the word of God. or detracting from the Word of God: Hee must not imagine more sinnes, then God hath made; that is, not trouble himselfe with feare of of­fending in such things, as God hath not in his Word forbidden: and so like­wise he must not impose vpon his owne conscience, or other mens, the neces­sity of obseruing such rules of practice, as God neuer prescribed. This caution would case the hearts of many Christians, if it were discreetely obserued and applied, Prou. 30. 6.

[Page 54]7 Hee must take heed of hardening his necke a­gainst reproofs: 7. Con­tempt of reproofe. Pro. 29. 1. He must needs▪ run into head­long euils, that is so proud as not to heare aduice, or to reiect reproofes; and it will bee a singular furthe­rance to a holy life, to bee easie to be entreated to leaue his offences, and to mend his errours.

8 Hee must take heed of beholding vanity: 8. Behol­ding vani­tie. Dauid prayes, that God wold turne away his eyes from behol­ding vanity: He that would forsake vanity, must auoide the presence of vaine per­sons, and the too much [Page 55] contemplation of vanity, shunning the reading and discourse of the intice­ments of others vnto any sin, Psal. 119. 37.

9 And lastly, 9. The be­ginning of sinne. hee must take heed of the beginning of euils in his owne heart: hee must keep his heart with all diligence, for thereout commeth life: His prac­tice will be easie to him, if hee resist sinne in the be­ginning, and driue out Sa­than from his holds with­in his soule, whereas hee cannot but be much intan­gled and encumbred, that allowes himselfe in the se­cret entertainment of con­templatiue [Page 56] wickednesse; he must watch his heart, and striue for inward purity, Prou. 4. 23.

HItherto of the first sort of generall Rules: The second sort concerne the manner of well-doing: There are 9. things to be still remē bred, which cō ­cerne the manner of wel-doing There are diuers things in the generall, which are to be obserued of the godly Christian in all good du­ties, [Page 57] which hee ought to haue perfect in his memo­ry, and such as hee might bring with him at all times to forme his heart in re­spect of them, to beget in him that holy manner of carrying himselfe, which is requisite vnto the accep­tation of the good things he employeth himselfe in: and the rather should hee bee moued to the care of learning and expressing of these things, because the matter of good duties may be done by wicked men, as they were by the Pharises, and yet all abo­mination to the Lord: That [Page 58] therefore hee may not lose what he worketh, hee must striue in euery good acti­on to expresse these nine things following in the manner of his behauiour.

The first thing required in the manner of euery ho­ly duty, 1. Zeale, with con­tinual wil­lingnesse and fer­uencie. is Zeale: It is not enough that hee doe the dutie, but hee must do it affectionately, bringing with him the stirring of the desires of his heart answe­rable, and agreeable to the duty he would performe: Zeale hath in it two distinct things, willingnesse and feruencie; It must not seeme euill to him to do Gods [Page 59] worke, and in doing it, he must lift vp his heart, so as he performe it with all his might, and with all his soule; and this hee doth, when either hee brings a heart delighting in good workes, or when hee iud­geth himselfe for what deadnesse, or distraction, or vnwillingnesse he findes in himselfe: He is accoun­ted zealous, when he striues for it, and lifts vp his soule against the impediments which burthen him: This zeale is necessary; Christ died to redeeme a people vn­to himselfe, not onely that would do good works, but [Page 60] that would be zealous of good workes, Tit. 2. 14.

2 The second thing re­quired in the manner of good duties, 2. Sinceri­ty, which hath in it 5. things. is sincerity, all his actions must bee done in the sincerity of his heart. The life of a Chris­tian is like a continuall Passe-ouer; Now this Feast hee must keepe alwaies with the vnleauened bread of sin­cerity, 1. Cor. 5. 8.

Now this sinceritie hee must shew diuers waies, as,

1 By the truth of his heart, 1. Truth. as it stands oppo­sed to hypocrisie; he must not talke of well-doing, or seeme to do it, but he must [Page 61] doe it indeed.

2 By his respect to all Gods commandements, 2. Respect to al Gods comman­dements. when he can say with Dauid, I esteeme all thy precepts, con­cerning all things to be right, and I hate euery false way. He that is truly sincere, ac­counteth that euery word of God is good, and de­sires to yeeld obedience in all things. Hee hath not his reseruations, or excep­tions: He doth not with Herod giue himselfe liber­ty to lie in the wilfull breach of one commande­ment, resting satisfied to haue reformed himselfe in other things. As he would [Page 62] haue God to forgiue him all his sinnes, so his heart de­sires to forsake all sinne, and so hee desires also to do e­uery part of Gods worke.

3. By propounding the glory of God, 3. Right end. as the chiefe end of all his actions: His praise must not be of men, nor must hee doe good duties for carnall ends, 1. Cor. 10. 31.

4. By obeying without ex­postulating, 4. Obedi­ence with­out expo­stulation. though God giue no apparant reason of his commandement. Thus Abraham shewed his since­rity, when God bade him goe out of his owne coun­try, though hee knew not [Page 63] whither hee should goe, Hebr. 11. 8. This is to o­bey simply, because God hath commanded it.

5 By obeying absent as well as present, 5. Obedi­ence in all places. in all compa­nies as well as one. This prai­sed the sincerity of the O­bedience of the Philippi­ans, Phil. 2. 12.

Thus of sincerity, which is the second thing requi­red in the manner of well­doing.

3. The third thing is Constancy: The third thing re­quired in the māner of well-doing, is Constācy. He is blessed that doth righteousnesse alwaies. Doing righteousnesse will not serue the turne, but it must be at all times, Psalm. [Page 64] 106. 3. Our righteousnesse must not be like the morning dew. It is not sufficient to doe good by fits; wee are no day laborers, but Gods hired seruants: Hee that is righteous, must bee righteous still, Rom. 6 19. Reuel. 22. 11. There must be continuance in well-doing, Rom. 2. 7, 8.

Now to bee constant in well-doing, And he is constant, that doth good duties, is to doe good duties,

1. Without wearinesse: 1. Without wearines. It is required as a thing ne­cessary to the manner of well-doing, that we be not weary of it, and that wee faint not, Gal. 6. 9. This we must striue for by prayer.

[Page 65]2. Without discourage­ment: 2. Without discou­ragement. wee must lift vp the hands that hang downe, and the feeble knees, and make straight steppes to our feete. How much hinderance to well-doing, discourage­ment is, may appeare by the similitude: feeble knees will dispatch but a little space of the iourney, and hands that hang down, are not fit for worke: great is the hinderance comes to many by their discourage­ments and aptnesse there­unto, which ariseth vsually from pride, & the dregs of worldly sorrow, and ought much to be resisted by true [Page 66] Christians, Hebr. 12. 12, 13. Iosh. 1. 6, 7.

3. Without impediment: 3. Notwithstan­ding im­pedimēts. That is, notwithstanding all the impediments may be cast in the way; Iudge­ment should runne downe as waters, and righteousnesse as a flowing streame: wee should ouercome all difficulties: you cannot stop the flowing streame, though you cast in great logs or stones, yea though you would goe about to damme it vp; and such should be the resolution of a godly Christian, Amos 3. 24.

4. Without wauering or [Page 67] vncertainty. 4. With­out wa­uering. It is vncer­taine running the Apostle implyedly forbids, 1. Cor. 9. 25. Our life is like a race: Now in a race it is not e­nough that a man runne now and then, though he runne fiercely for the time: He must not trifle & looke behinde, and stand still at his pleasure, and then run againe, but he must be al­waies running: so ought it to be with vs in the race of godlinesse. It will not serue the turne to bee good by fits, and to bee forward in good things onely at some times, and then be careles, and off the hookes, as wee [Page 68] say, at other times.

5. Without declining or going backe. 5. Without declining. Iob comforts himselfe against the asper­sion of hypocrifie by this, that his foot had held on his steps, and Gods waies he had kept, and not declined, nor had hee gone backe from Gods Commandements, Iob 23. 11, 12. Though hee had not made such Progresse as he desired, yet this was his comfort, he had not backe­slided by Apostasie.

And thus of the third thing also required in the manner of well-doing, which is Constancy.

4. 4. Feare. The fourth thing [Page 69] required is feare: thus Pro. 28. 14. The man is blessed that feareth alwaies. And 1. Pet. 1. 17. & 3. 2. Our con­uersation must be with feare: This feare excludes rude­nesse, carelesnesse, concei­tednesse, pride, & the like, & includes Reuerence, aw­full regard of Gods holi­nesse, or holy presence (whom wee should set al­waies before vs) and the feare of the deceitfulnesse of sinne, and our own cor­rupt dispositions, and the care to auoyd all occasi­ons of offending God or men.

The fift thing is simplici­ty. Simplicity [Page 70] This is so necessary, as the Apostle mistrusted most the subtilty of the Diuel, in beguiling Christi­ans of this simplicity, which they had in Iesus Christ, 2. Cor. 11. 3.

Now this simplicity containes in it distinctly diuers things.

1. Which is, 1. To rest vpon the Word for the formes of holines & happinesse. A resting in those forms of holinesse and happinesse which God hath prescribed, when a man desires no more to make him happy, then what God hath offe­red and giuen in Iesus Christ, 2. Corin. 11. 3. and when he accounts nothing to defile him, but what [Page 71] God hath forbidden, and nothing needfull to bee done by him, but what God hath in his Word re­quired.

2. A Doue-like innocen­cy, 2. To bee harmlesse. and harmlesnesse, when the Christian shewes a de­sire to bee iniurious to no man, but rather to seek the good of others, as well as his owne, 1. Cor. 10. 24.

3. An ignorance of the depths of Sathan, 3. To bee simple cō ­cerning euill. and the methods of sinne, when hee is not cunning in sinning, out simple concerning euill, no way desirous to get sub­till excuses, or arguments [...]o defend himselfe in euill, [Page 72] Romanes. 16. 19.

4. 4. To loue goodnesse for it selfe A loue of goodnesse for it selfe, and hatred of sinne, as it is sinne.

5. 5. To bee meeke & lowly­minded. Meekenesse of wise­dome, I am. 3. 13. which is shewed three wayes. 1. By lowlinesse of minde, when a man is not conceited, or wise in himselfe, but re­taines a sence of his owne vnfitnesse, and vnworthi­nesse, Iob 37. 24. 2. By si­lence from his owne prai­ses, Prou. 27. 2. 3. By auoi­ding vain ianglings, which arise out of Enuy, or con­tempt of others.

6. 6. Feare God, and not enuy the wicked The preseruing of him­selfe in the feare of God, not­withstanding [Page 73] the prosperi­ty of euill doers, not enuy­ing the wicked, that hath successe in his way, Prou. 23. 27.

The sixt thing required in the manner of well-do­ing, The sixt is circum­spection, which hath fiue things in it. is Circumspection, Eph. 5. 15.

Now he walketh circum­spectly or exactly:

1. That makes consci­ence to obserue the les­ser commandement as well as the greater, Mat. 5. 19.

2. That abstains from the very appearance of euill, 1. Thes. 5. 22.

3. That with discretiō [Page 74] lookes to the circum­stances of things to bee done, as time, place, per­sons, order, and the like: that doth not onely doe good, but is wise to doe good, Romanes 16. 19.

4. That liues with­out rebuke, and is vn­spotted of the world, Phil. 2. 15. I am. 1. vlt. that is not guilty of any scan­dall, and giues no iust cause to the wicked to blaspheme, but prouides for things honest in the sight of all men, 2. Cor. 8. 21.

5. That will not doe euil, though good might [Page 75] come of it, Rom. 3.

The seuenth thing requi­red in the manner of well-doing, The 7. is, growth or increase. is growth & increase: Wee must not onely get grace and knowledge, and doe good, but wee must grow in the grace and know­ledge of Iesus Christ, 2. Pet. 3. 18. Which hath three things in it. & this growth should haue in it distinctly three things:

1. 1. Aboun­ding in goodnes. Abounding in good workes, or a more fre­quent practice of all sorts of duties, that wee haue opportunity and power to practise, 1. Cor. 15. 58. Col. 1. 10.

2. 2. Perfect­ing of ho­linesse. The perfecting of ho­linesse, [Page 76] 2. Cor. 7. 1. or the ripening of our gifts, & finishing of the good things we begin, not lea­uing off till we haue ac­complished them in some good measure and manner.

3. 3. Progress Progresse, so as our workes bee more at last, then at first.

And all this we should striue for, both thth so our profiting might ap­peare, 1. Tim. 4. 15. and we may be fit to be an ex­ample to others, 2. Tim. 4. 12. 1. Th. 1. 7.

The eighth thing requi­red in the manner of well-doing, 8. Faith. is Faith: wee must [Page 77] walke by faith in all our ac­tions, 2. Cor. 5. 7. Now faith is employed partly in ta­king notice of Gods will, as the warrant of our acti­ons, and partly in ouer­comming the difficulties of well-doing, making vs hold out, though wee bee scorned, or disgraced, or opposed in the world, and raising vp our hearts to be­leeue Gods assistance, not­withstanding our owne weaknesses, & partly in tru­sting God for the successe, beleeuing Gods promises.

The ninth & last thing required in the manner of wel-doing, The last is moderatiō is Moderation. [Page 78] This rule is expressed in these words, The place in Eccl. 7. 16. ex­pounded. Eccles. 7. 16. Be not iust ouer-much, ney­ther bee thou wicked ouer­much: Now for the sense of these words, wee must know in the negatiue, that this place is most pro­phanely alleadged by such as produce it as a reproofe of strictnesse of life, and the refusall of the excesses of the time.

There are many things said to giue a sence of those words.

1. Some referre these words to Iustice, eyther Distributiue, or Commu­tatiue, and that eyther in [Page 79] the case of a priuate per­son, or of a Magistrate. A priuate man must neyther stand too much vpon his right, nor yet suffer his in­nocency to be too much wronged. A Magistrate must not be too seuere in a selfe-conceited Iustice, nor yet too remisse in sparing or fauouring wickednes.

2. Some thinke it re­straines curiosity and care­lesnes, as if the sence were, Be not curious to pry or search into secret things, that are not reuealed: for hee that will bee searching into Gods maiesty, may be oppressed by his glory: nor [Page 80] yet be so carelesse, as not to take notice of the truth re­uealed.

3. Some thus exceed not by too much precise­nesse on the right hand, or by too much prophanenes on the left hand. On the right hand they goe out, that bring in workes of su­pererogation, and such as worship God after the pre­cepts of men, and such as tye mens consciences to obserue or auoid things without warrant of Scrip­ture, and such as say they haue no sin, and need not the grace of God.

4. Lastly, the fittest in­terpretation [Page 81] is theirs, that expound the words in this sense, Be not iust ouer-much, that is, think not too high­ly of thy selfe in any thing thou doest well, nor yet be wicked ouer-much, that is, account not too vilely of thy selfe, denying Gods gifts in thee, and refusing the iust comforts thou shouldest take to thy selfe; aggrauate not against thy owne soule thy weakenesse aboue reason and measure.

HItherto of the gene­rall rules: The diui­sion of the particular rules. The par­ticular rules that concerne the right ordering of our conuersation, may be cast into three heads, as they direct vs in our carriage,

• 1. Towards God.
• 2. Towards men.
• 3. Towards our selues.
  The subdi­uision.

All the rules that con­cerne [Page 83] our duties to GOD, may bee cast into two heads: 1. For they con­cerne eyther the loue of God, or 2. the seruice of God. This is an exact diui­sion; for all wee owe to God, is fitly comprehen­ded in these two, Loue and Seruice: and the Scripture so diuides in these and the like places, Commande­ment 2. Deut. 11. 23. & 30. 16. Iosh. 22. 5. Esay 56. 6.

Now that wee may bee rightly ordered in respect of our loue to God, wee must consider of his loue, eyther in the foundation of it, or in the exercise of it. [Page 84] The foundation of our loue to God, is the true knowlege of God, 2. Chron. 28. 6. So that in the first place wee must soundly informe our selues concerning this knowledge of God. The rules that con­cerne the right knowlege of God of 2. sorts. Now the rules that concerne the right knowledge of God, concerne eyther the right conceiuing of his nature, or our aoquaintance with God, when wee doe aright con­ceiue of him. That wee may conceiue aright of Gods nature. That wee may conceiue aright of Gods nature,

1. 1. We must cast out all likenesses. Wee must exclude out of our thoughts all likenesses, so as men do not thinke of God, represen­ting [Page 85] him by the similitude of any creature: Hee that forbids Images of him in Churches, forbids it also in our heads, Commande­ment 2. Esay 40. Deut. 4.

2. Wee must striue to conceiue of him accor­ding to his praises decla­red by his workes, 2. We must conceiue of him ac­cording t [...] his pray­ses. or in his Word. This is an excel­lent, and easie way to thinke of God. Since our hearts cannot conceiue his Nature, we should fill them with the impression of his praises, and according to them direct our affection, and seruice to him: As I would bring this minde to [Page 86] prayer, or any other seruice of God, I cannot make a­ny resemblance of the Di­uine Substance, whom I am about to serue: yet this will I do, I will remember that hee that I pray vnto, is most wise, most omnipo­tēt, most iust, most gracious, &c. Thus God proclaimes himselfe by his praises, Exod. 34. 6. where God himselfe shewes vs a way how to conceiue of him.

3 3. We must beleeue the Trini­ty of Per­sons. Thou must then si­lence thy reason, and ex­alt thy faith in the point of the Trinity, which must be conceiued of necessity, be­cause all seruice is due to [Page 87] the whole Trinity: Now thou needst not striue to resemble the Trinity in any likenesse in thy minde, but onely bring faith to be­leeue that thy God is three in one.

4. 4. Thou maist con­ceiue of God in the Hu­mane Na­ture of Christ. It may yet helpe thy vnderstanding to con­ceiue, that God is in Christ, and the fulnesse of the God-head dwels in him bodily: and therefore when thou commest to worship, thou maist set before thy minde the Humane Nature of Christ, adoring the God-head in him, as conceiuing of God in that humane Nature thou thinkest of, [Page 88] Col. 2. 9. Ioh. 17. 3.

5 5. Thou must resist Atheistical thoughts. That this may be the more cleerely and comfor­tably done, thou must la­bour by sound aduice and direction, to expell out of thy head those secret and rebellious Atheisticall thoughts, which arise in thee about his Nature, De­cree, Attributes, or Works: Men must take heed of smothering these Obiecti­ons, but seek helpe against them in time.

Thus of the knowledge of God, as it concernes the right conceiuing of his Nature.

There is required fur­ther [Page 89] such a knowledge, 2. Of ac­quain­tance with God. as brings vs acquain­ted with God: wee are commanded to acquaint our selues with God, Iob. 22. 21, 22.

Now, because it is an exceeding hard way for a mortall man to finde out God, That thou maist bee acquain­ted with God. so as to enioy fami­liarity with him: There­fore I will adde some di­rections about it: For if thou wouldst acquaint thy selfe with God,

1. Thou must pre­pare thy heart. Thou must prepare thy heart for this Vision of God, by driuing out filthy and vnholy thoughts, and affections, For without ho­linesse no man can see God. [Page 90] The pure in heart shall see God, Math. 5. 7. Hebr. 12. 14. 1. Chro. 19. 3. God delights to shew himselfe familiar­ly in a cleane heart.

2. 2. Thou must beg it by pray­er. Thou must beg this acquaintance by prayer: if thou seeke it of him ear­nestly, though God be in himselfe inuisible to mor­tall eyes, yet hee will shew himselfe to the eies of thy minde: pray for his ac­quaintance, and he will be acquainted with thee: This is to aske after the Lord, and to seeke God: if wee seeke him, hee will be found, Psal. 105. Three things in seeking a­right. 3, 4. But then we must remember three things;

[Page 91]1 To seeke him with 1 our whole hearts, we must pray with great earnest­nesse and desire.

2 To seek him earely, 2 Psalme 119. verse 10. and while hee may bee found, God offers ac­quaintance in his Ordi­nances, and sometimes comes neere, and knoc­keth at mens hearts, and workes greater impres­sions vpon them: Now if thou wouldst call vp­on God heartily, hee would shew thee his presence.

3 To seeke him con­stantly; 3 wee must seeke [Page 92] his face continnally: both till we finde it, and af­ter wee haue had ac­quaintance with him, it must be continued: we must not thinke much, if we be put to pray of­ten and long, before we attaine such an incom­parable benefit.

3 3. Thou must giue thy selfe to God. Thou must giue thy selfe, soule and body, to God, seriously, and from thy heart, deuoting and promising to spend thy daies in his seruice, and then hee will reueale him­selfe vnto thee, Rom. 12. 1, 2.

4 Thou must waite vp­on his Ordinances, and [Page 93] watch, how the Lord speakes vnto thee, either by his Word, or by his Spirit. For in them hee shewes himselfe to men, and conuerseth with them.

5 It is a great furthe­rance to our acquaintance with God, to keepe com­pany with his Houshold; for with them hee dwels, and by conuersing with them we may-occasionally often see God, 1. Ioh. 3. 6, 7, 8, 12.

Thus of acquaintance with God.

There are other things to bee further noted con­cerning our knowledge of Other things a­bout our knowlege [Page 94] God, such as these:

That when we attaine vnto any acquaintance with God, we must ne­uer rest, till wee know him to be our God, Col. 2. 2.

That it must bee our daily care to increase in the knowledge of God, labouring to plant in our hearts a more large and affectionate con­templation of the glories of Gods Nature & Loue.

That aboue all earth­ly things we should glo­ry in it, if wee attaine some happy admission into Gods presence, and [Page 95] ability to conceiue of God, and to be acquain­ted with him, Ier. 9. 24.

HItherto of the Rules that concerne the knowledge of God, as the foundation of our loue to God: The rules that should order vs in the exercise of our loue to God, Rules a­bout the exercise of our loue to God. follow; and those are of two sorts: 1. for either they concerne the manifestation of our [Page 96] loue: 2. or our preseruation in the loue of God; wee must shew our loue to God, and we must keepe our selues in the loue of God, Iude 21.

In our manifestation of loue to God, we must look to both the matter, (as the things whereby) and also the manner how we should expresse our loue to God.

For the first, Seuen waies to manifest our loue to God. there bee diuers excellent Rules to bee heeded of vs in our practice, in obseruing whereof we may soundly prooue the truth of our loue to God: if wee say wee loue God, wee must [Page 97] shew it by these things fol­lowing.

1. 1. By a­uouching him to bee our God. Wee must auouch God to be our God, Deut. 26. 17. and so we doe, if wee do not onely make choice of God aboue all things to set our harts vpon him, but also maintaine our choyce by a constant refusall of all idols in the world, euen all things which might intice vs to loue them in stead of God, by sound affection and practice declaring our resolution to cleaue to God, as our sufficient hap­pinesse, though all the world follow their profits, or pleasures, &c.

2. [Page 98] 2. By pro­uiding him a place to dwell where wee dwell. Wee must prouide and prepare a place for God, that he may dwell with vs, wheresoeuer we dwell, Exo. 15. 2. It is a signe of our true loue to God, when we cannot liue without him: He that can be content to liue in any place, where he is not powerfully present in his ordinances, shewes no loue to God: It should be our chiefe care to seate our selues so in the world, as the Lord and his pre­sence may bee prouided for, that hee may raigne a­mongst vs by the Scepter of his Word.

3. 3. By shew­ing our loue to Ie­sus Christ. We shall shew our [Page 99] loue to God, by our loue to the Lord Iesus the Sonne of God: we must kisse the Sun, Psal. 2. vlt. And if any man loue not the Lord Iesus, hee hath not the Father, 1. Cor. 16. 22. We shew that wee loue God, when we highly esteeme Iesus Christ, and make much of him in our hearts, & striue to fire our affections toward him; and this must bee our care through the passages of our life, to forme in vs the loue of the Lord Iesus, that wee may long after him, and haue the desires of our soules after him, and his comming.

[Page 100]4. 4. By walking with God. We must shew our loue to GOD by walking with him, Genes. 17. 1. Mica. 6. 8. The Lord doth not ac­count it a signe of loue to offer to him a thousand Rammes, or riuers of oyle. But this is it that pleaseth him, To humble our selues to walke before him.

Now we walk with God diuers wayes.

1. When we set the Lord alwaies before vs, Men walk with God 5. waies. remem­bring his holy presence, & not daring to goe long without thinking of God, Psal. 16. 18.

2. When wee nourish the motions of the Spirit, and [Page 101] retire our selues of purpose to entertaine them.

3. When we daily haue recourse to those meanes by which the Lord is pleased to conuerse with men, and not rest in the bare vse of the meanes, but striue to finde out the Lord in his ho­ly presence, in euery ordi­nance of his, Psal. 63. 1, 2.

4. Whē we vse our selues to Soliloquies with God, taking all occasions to speake to God by prayer and priuate meditation of things offered to vs, out of which wee could extract matter for frequent Ciacula­tions, lifting vp our hearts [Page 102] vpon the very first motions of good vnto God, Psalm. 63. 5, 6.

5. When our hearts are fired with longing desires af­ter his presence of glory in heauen, 2. Cor. 5. 8.

Thus of our walking with God.

5. 5. By ho­nouring God. We should manifest our loue to God by honou­ring him: For this is one speciall way by which God requires to haue our loue shewed to him, Malac. 1. 6. Now there are many waies by which in our cōuersati­on we may declare our de­sire to honor our God: 10. Waies of honou­ring God. As,

1. By performing the [Page 103] care of businesses that con­cerne his kingdom, aboue al other businesses, & shewing our respect of the duties of the first table, that concern God, before the duties that concerne men in the se­cond table: we honouring him by seeking his kingdome first: First (I say) in the prece­dency of time, and first, in re­spect of the measure of our affections, Math. 6. shewing a desire to please him ra­ther then all the world.

2. By making a bold & open profession of GODS truth vpon all occasions, without feare of oppositi­ons or snares of the world.

[Page 104]3. By grieuing heartily for his dishonours done vn­to him, by the blasphemies or prophanenesse of his e­nemies, Psal. 42. 3.

4. By directing all our a­ctions to his glory, striuing in al the things to order them so, that some way God may be praised by vs, or others, 1. Cor. 10. 31.

5. By our willingnesse to suffer any thing for his sake, though it were extremi­ties, euen the losse of all worldly things, yea and life it selfe, if wee were cal­led to it.

6. By honoring them that feare his name, and are be­gotten [Page 105] of him, and beare his Image, receiuing them, & making much of them, and defending them for the loue we beare to God him­selfe, Psalm. 15. 1. Ioh. 5. 1.

7. By hating them that are his enemies, as if they were our own, conceiuing more dislike of them for dishonouring God, then for any wrongs they could do vnto vs, Psal. 139. 21, 22.

8. Wee honour God, when we speak of the Ora­cles of God with alreuerence as may become the nature and glory of them, Com­mandement 3. 1. Pet. 4. 11.

9. We honour him by [Page 106] gifts bestowed vpon him, when we bring to him our free-will offerings, such as are the first fruites of all our increase, when out of all things wherein God hath prospered vs, we with gladnes consecrate a part for the furtherance of his worship, or the mainte­nance of his poore: Prou. 3. 6. Esay 60. 6.

10. Wee honour him, when we praise him. One v­suall way by which we ho­nour great persons in the world, is by taking all oc­casions to magnifie them, by commending their ver­tues, or their worthy Acts: [Page 107] And this is likewise one great way of honouring God: & therefore with sor­row for our neglects here­in, we should study his prai­ses for the time to come, and striue for language to be able readily to doe so.

Now God is praised di­uers wayes. Rules a­bout the praise of God. Some of them belong not properly to this place, and therefore I will but touch them.

We praise God.

1. When we keepe and obserue carefully the solem­nities set apart for his praise, as when wee cele­brate the Sacrament of the Lords Supper, which is [Page 108] therfore called the Eucha­rist, because it is to be per­formed as a thanksgiuing, and praising of God.

2. When daily we take all occasions in priuate to blesse God for his daily mer­cies: but let these and such like passe, as not proper to this place. We must praise him in our discourse to o­thers: When we commend God, di­uers things are to be ob­scued. This is required of vs in many Scriptures, Psa. 33. 1. Iob 36. 24. Psal. 96. 4. But because this must not bee done cursorily, diuers rules are to bee obserued: As,

1. That we may praise him effectually, wee must [Page 109] wisely consider of his workes, and so of his nature to ex­tract from thence sound arguments of praise, Psalm. 64. 9.

2. We should do well for this purpose to keep Re­cords, and Register vp the speciall glorious workes of God, Iob. 36. 24. & 37. 14. Psalm. 78. 7.

3. When we do praise him, it must be done with our whole heart, speaking of his prayses with all possible affection, and not as if we spake of ordinary things, Psalm. 9. 1.

4. VVe must thus praise him, not once, or for one [Page 110] worke of his, but wee must praise him for all his workes, especially his wonderous works, Psal. 9. 1. & 105. 1, 2. & 106. 2.

5. VVe must praise him from day to day, and con­tinue to doe it, while wee liue, Psal. 63. 4. & 96. 3.

6. This is a duety, that all the kindreds of the people are bound to: All the people must praise him, Psalm. 148. 12, 13. & 96. 6, 7, 8.

Thus of the fift way of shewing our loue to God, and that is by honouring him.

The sixth way by which wee must shew our loue to [Page 111] God, 6. By trusting in him. is, by trusting in him; As men shew, whom they loue most, by relying most vpon them, and their fa­uour and helpe; Now there are diuers cases, in which we must shew our trust in God.

1 By relying vpon his mercy for our iustification and saluation: How wee must shew it that we trust God. and in this wee should most vse our trust, as being in a businesse that most highly concernes vs, Esay 45. 24, 25.

2 By committing all our workes to him, for assis­tance in them▪ or successe of them: This is to commit our way to God to be carefull [Page 112] to seeke his assistance to helpe vs, to doe our duty, and then to leaue the suc­cesse of all to his blessing, Psal. 37. 3, 5. Prou. 16. 3.

3 By beleeuing all that hee saith is true, whether hee promise, threaten, or comfort by his Word, vp­on all occasions beleeuing his Prophets, 2. Chro. 20. 20.

4 By staying our hearts vpon him in all our distres­ses: How wee may proue that wee trust God in distresse Now in the time of distresse we may proue, that wee trust in God diuers waies:—As

1 By running to him, and powring out our hearts before him, making our [Page 113] moane vnto him, Psa. 18. 2. & 62. 10. Looke amongst men, to whom we first run to make our moane in our distresse, and that person is he whom we most loue, and trust: so is it toward God.

2 By casting our cares and burthens vpon him, Psal. 55. 22.

3 By not respecting the proud, and such as turne a­side to lies, Psal. 40. 4.

4 By relying vpon his help, Ioel 3. 16. Esay 50. 11. but then we must obserue how wee must relye vpon Gods helpe: For there are many things we must cast [Page 114] out of our hearts in afflic­tion: In relying vpon God in afflicti­on, wee must a­uoid fiue things. When wee haue beene with the Lord and committed our selues to him, wee must relie vpon him,

1 Without leaning to our owne vnder standing, or wilfull inclination to fol­low our owne courses, and proiects, Prou. 3. 5.

2 Without murmuring or repining at our condition, or vexing our selues at the prouidence of God toward vs, Psal. 37. 7.

3 Without feare, that is, without mistrustfull feares, and seruile per­turbations, [Page 115] imagining euils, which the Lord hath not brought vpon vs, Psal. 3. 6. & 27. 1.

4 Without vsing ill meanes to get out of dis­tresse, Amos 5. 4, 6.

5 Yea, lastly, without care, that is, without dis­trustfull carking cares, Phil. 4. 6.

Thus of the sixth way of shewing our loue to God, and that is by trusting in him.

The seuenth & last way, 7. By obey­ing him. by which we must shew our loue to God, is, To obey him: For this is the loue of God, that wee keepe his com­mandements: [Page 116] Neither is the signe in this, that wee do what God requires for the matter, but that his cōmandements are not grie­uous vnto vs: Wee loue God, if wee loue to doe his worke, and if wee lift vp our hearts in his waies, setting vpon his work with a speciall readinesse, and strength of desire, and more then ordinary care, 1. Ioh. 5. 2. 2. Chron. 17. 6. & 19. 2.

Thus of the matter, that is, the things by which we must shew our loue to God; The manner also is to bee considered: For in all those [Page 117] things which we would do at any time to prooue our loue to God, we must look to the manner how wee do them, as was a little tou­ched before: 2. Things in the manner of shew­ing our loue to God. Now dis­tinctly wee must bring to the declaration of our loue to God, two things;

• 1 Feruencie.
• 2 Feare.

For the first, 1. Feruen­cie. wee must loue God, and shew it in all the fruits of our loue; How? Euen with all our hearts, and all our soules, and all our might, and all our vnderstanding. Our hearts must bee more inflamed then they are, in shewing [Page 118] loue to wife, children, friends, parents, &c. Wee must loue God aboue all, Deut. 6. 3. & 30. 6.

For the second, 2. Feare. we must loue God and shew it too, but it must be with feare. Howsoeuer with men true loue casts our feare: yet God being so infinite in Glory and Maiestie, wee must loue him, but yet with feare. Now that this may not be mistaken, I will set downe the particulars of this feare.

Wee must shew our feare: Eight wayes by which we shew our feare of God.

1 By entertaining aw­ful thoughts of his dread­full [Page 119] Maiestie, casting out all vile, meane, and vaine thoughts of him, Dan. 6. 26.

2 By departing from euill, that might any way displease him, being ten­der in this point, not daring to presume, or plead impunity, or free­dome from danger, but in all things desire to a­uoide what might anger him, Prou. 3. 7.

3 By vsing all tearmes of hearty abasement of our selues, when wee come before him: Thus Abraham cals himselfe dust and ashes; and thus [Page 120] wee should humble our selues vnder the mighty hand of God, 1. Pet. 5. 9.

4 By doing his will, without fearing man, or any other creature, Esay 8. 12, 13.

5 By a daily and reue­rent remembrance of his continuall holy presence.

6 By trembling at his iudgements, Psa. 4. 4. Hab. 2. vlt.

7 By the humble v­sing of all the meanes of communion with God, vsing his Ordi­nances with all conue­nient reuerence, attenti­on, and abasement of [Page 121] our selues. Mal. 2. 5.

8. Lastly, By the reue­rend vse of his very Ti­tles, fearing that great, and fearefull Name of the Lord our God, Deut. 28. 58.

HItherto of the Rules that concerne the manifestation of our loue to God: The rest of the Rules serue to teach vs, how to preserue in vs this [Page 122] loue to God. What wee must do to preserue the loue of God in vs. Now that wee may continue in our loue to God, wee must obserue these Rules.

1 Wee must separate our selues from all others to be his, Leu. 20. 26. auoiding fellowship with the seruants of a strange God, that might any way intice vs from the loue of God; yea, wee should so much alienate our hearts from all Idols, that we should not make mention of their names, and therefore daily confirme our hearts in that purpose to cleaue to God alone, Leu. 20. 26. Mal. 2. 11. Exod. 34. 11. 14, 15. Exod. 23. 13. [Page 123] Act. 11. 23. Iosh. 23. 8.

2 Wee must beware, that we forget not God, nor go too long without effec­tual remembrance of him. They that can liue whole daies and weekes without any care to thinke of God, may bee snre their hearts are voide of the loue of God: and as euer we would continue to loue God, wee must be carefull euery day to remember him, and thinke vpon him, Deut. 6. 12. & 32. 18.

3 Wee must labour to edify our selues in our most holy faith; we must build vp our hearts in the assurance [Page 124] of that wonderfull loue God hath shewed to vs: and this will preserue and keep vs in our loue to him againe, Iude. 20.

4. We must pray in the holy Ghost, as is shewed in the same place: prayer pre­serues acquaintance with God, and exceedingly quic­kens the heart; and be­sides, drawes from God new pledges of his loue to vs, which may serue to kin­dle our affections toward him.

5. In the same place a­nother rule is imported; and that is the daily expec­tation of the Comming of [Page 125] Christ: for the terrour of that Day will mooue vs to shew all possible loue to God, and so will that sin­gular Glory wee are assu­red to receiue in that Day.

6. In the vse of all Gods Ordinances, wee must bee carefull to seeke out the face of God, which is that speci­all presence of his grace. For the loue of God will decay in vs, if once wee come to vse the meanes onely for forme, and an outward shew, Ps. 105. 4. And if wee misse of God in his Ordinances, we must neuer be quiet, till we finde him whom our soule loueth, [Page 126] Cant. 3. 1. Psalm. 63. 1.

7 VVee must preserue the truth hee hath deliue­red to vs; yea, wee must contend for it: for sound doctrine laid vp in our hearts, will preserue in vs soundnesse of affection to God, Iude 3.

8. VVee must get Ca­talogues of Gods praises in particular, and fill our hearts with the knowledge & contemplation of them.

9 If we would be pre­serued in the loue of God, wee must labour to attaine to the ability to reioyce in God, and delight our selues in God. A wife that would [Page 127] increase her loue to her husband, must striue to so­lace her selfe often with her husband, and to forme in her heart a speciall delight in him: So must wee doe to God. This is miserably neglected, and yet excee­ding necessary: Nor is it an ordinary ioy we should take in God, but we should ioy in him, first, with all our hearts: 2. not for a time, but alwaies, euery day; nor with cōmon, but with excee­ding ioyes, Phi. 4. 4. Ps. 37. 4. & 68. [...], 4. & 105. 3. About re­ioycing in God. Now that this point may be the bet­ter vnderstood, I will con­sider of two things: first, [Page 128] what it is to delight and [...]oy in God: secondly, what we should doe that might delight, and take pleasure in God.

1. For the first, What it is to reioyce or delight our selues in God. this delight in God hath in it foure things distinctly.

1 First, a spirituall satisfac­tion, or contentment ari­sing from the assurance of Gods loue to vs, as hauing enough that he regards vs; thus Dauid saith, his soule was satisfied as with mar­row, Psal. 63. 5. & 149. 2.

2. Secondly, a ioyfull entertainement of all passa­ges of loue betweene God and vs; especially in the [Page 129] vse of his Ordinances.

3. Thirdly, a delightfull contemplation of God and his mercies.

4. Fourthly, a glorying in God, and extolling of his praises, as by discourse, so by singing of Psalmes, 1. Cor. 1. 31. Psal. 33. 1. & 105. 3. & 68. 3, 4.

Now for the attaine­ment of the ioying in God.

1. VVee must mourne of­ten for our disabilities here­in, What wee must doe that wee might bee able to ioy in God. & pray to God to forme this delight in vs.

2. VVee must restraine carnall ioyes, and cares: for the excesse of both doth exceedingly dull the heart, [Page 130] and with-drawes it from care of delight in God, Ioh. 2. 8. Phil. 4. 4, 5, 6.

3. VVee must exercise our selues with all the ioy we can in the Word of God, Psal. 119. 14, 16.

4. VVee must take heed of listning to Obiections against the loue of God to vs, whether they arise from Sathan, or our owne flesh.

5. VVe must often ob­serue the miseries of the wicked in comparison of our happy estate in Christ, Hab. 3. 17, 18.

6 VVee must seek a de­lightfull conuersation with the godly.

[Page 131]7 VVee must take heed of domesticall euils, our home sinnes, the corrupti­ons that would daily pre­uaile in vs, Iob 22. 23, 26.

8 VVee must restraine our owne vnbeleefe about the acceptation of the good duties we performe, and to this end wee must take heed, that we be nei­ther iust ouermuch, by attri­buting too much to our selues: nor yet wicked ouer­much, in condemning all we do, as hatefull to God. For this last doth maruellously hinder vs from ioying in God.

HItherto of the first sort of Rules, that concerne our carriage to­ward God, namely, those that concerne our loue to God. Now the second sort of Rules follow, and that is, Rules a­bout the s [...]ruice of God. those that concerne the seruice of God, and these may be cast into two rankes: 1. for they either concerne the parts of Gods worship: 2. or the time of Gods worship.

The Rules that concerne [Page 131] the parts of Gods worship, 1. are either generall, which binde vs to the good beha­uiour in all parts of Gods worship: 2. or else certaine specialties of Direction, that concerne some part of Gods worship onely.

Now for the generall rules, we should know and remember, that there are nine things to bee looked to, and brought to the prac­tice of euery part of Gods worship. Nine things to be remem­bred in e­uery part of Gods worship.

1. The first is preparcti­on; wee must in some sort conferre with our owne hearts, and prepare them, before wee go before God [Page 134] to doe any seruice, Iob 11. 13. Psal. 4. 4. Ezech. 7. 10.

2. Secondly, wee must come with all reuerence & godly feare, Hebr. 12. 28. Psal. 2. 11.

3. Thirdly, we must per­forme the seruice in repen­tance for our sinnes: wee must not come before God in the loue of any sin: if wee doe, we lose our la­bour, and God will loath our workes, Isai. 1. Iob. 11. 14. VVee must haue cleane hands, and a pure heart, or else no seruice of God will be accepted, Psalm. 119. 11. & 24. 4.

4. Fourthly, it must [Page 135] grieue vs, that others will not serue God, Psalm. 119. 139.

5. Fifthly, we must per­forme euery seruice in the name of Christ, or else it cannot bee accepted, by reason of that euill that cleaues to our best workes, whether wee pray or giue thankes, or Whatsoeuer we doe, wee must doe it in the name of Christ, Col. 3. 17.

6. Sixtly, in euery ser­uice of God wee must so neer as it may be, giue God the first place, preferring the respects of God and his worship, before our selues, or the regard of others: we [Page 134] must serue him betimes, see­king God in the first place, Iob 8. 5. Math. 6. 34. Psalm. 5. 3.

7. Seuenthly, when we doe any seruice to God, we must do it with all our harts, with as much willingnesse as may be, so as it may ap­peare, that we loue to be his seruants, as the Prophets phrase is, 1. Sam. 12. 10. 1. Chron. 28. 9. Esay 56. 6.

8. Eightly, in all ser­uice wee must striue so to serue God, that wee may please him, not onely care­full to doe the duety, but carefull of Gods acceptati­on. In good duties being [Page 135] cheefely carefull to see Gods approbation, not caring so much for the praise of men, as the praise of God. In euery part of Gods worship, our praise must be of God, and not of men, Heb. 12. 28. Rom. 2. 26.

9. Ninthly, wee must cleaue to God with dete­station of all things, or per­sons, that might any way draw vs away from his ser­uice, Deut. 13. 4, 5.

HItherto of the rules to bee obserued in all parts of Gods worship ge­nerally.

The speciall rules con­cerne 1. eyther, Rules a­bout the publike worship of God. Gods pub­like worship in his House: 2. or else the particular parts of Gods worship each by themselues.

The godly Christian ought with all care to lay before him the rules that binde him to the good be­hauiour [Page 139] in Gods House, & to striue to fashion his na­ture and practice, as may become the glory of Gods publike seruice and pre­sence, and so there bee di­uers things which in a spe­ciall manner he must looke to in performing Gods publike seruice.

For concerning these publike duties, these rules must be obserued.

First, 1. All must come. that all sorts & de­grees of men must appeare before God publikely to doe him homage and ser­uice. None must bee spa­red or freed, men, women, and children must all take [Page 138] notice of it, that they are bound hereunto, Deut. 31. 11, 12.

Secondly, 2. With all possible reuerence we must come our selues with all possible reuerence, and looke to our feete when we enter into the house of God, and striue to shew before all men our most carefull respect of God and his holy ordinan­ces: For God will be sancti­fied in them that come nigh him, and he lookes for it at our hands by our reuerend behauiour, to bee glorified before all the people, Leuit. 10. 3. Eccl. 5. 4. Wee should then shew a most holy feare of Gods name, and pre­sence, [Page 139] Psalm. 5. 7.

Thirdly, 3. And zeale. in publike du­ties, that of the Prophet Dauid should be true of vs: The zeale of Gods house should eate vs vp, And this zeale wee should shew six waies. Psal. 69. 9. and this speciall zeale wee should shew:

1. By louing Gods house aboue all the places in the world, our hearts should be fired in vs in that wee re­spect, that wee may truely say with Dauid, O how I loue thy house! Psalm. 26. 8.

2. By confirming our own hearts in a resolution to resort to Gods house with all ioy and gladnesse, notwithstāding the scornes [Page 142] and oppositions of world­ly men and persons.

3. By stirring vp others with all importunity to go vp with them to worship God in Sion, Esay 2. 2.

4. By making haste to Gods worship, going to the house of God with the first, & with willing hearts, with a holy thirst after the meanes, flocking and fly­ing thither as the clouds, or as so many doues to their windowes, Zach. 8. 21. Psal. 110. 3. Esay 35. 1. & 60. 8.

5. By forwardnes and cheerefulnesse in contribu­ting towards the mainte­nance of Gods House, and [Page 143] seruice in the means there­of, Isaiah 60. 8, 9.

6. By grieuing heartily, because other men neglect or contemn the House of God, and haue no more mind to keepe Gods Law, Psalm. 119. 136.

Thus of that speciall zeale wee should shew a­bout Gods publike wor­ship.

4. Fourthly, 4. With one con­sent. we should in all publike dueties serue God with one consent and one heart. There should ap­peare in Gods seruants a wonderful desire of Vnani­mity and concord. They should serue the Lord vvith [Page 142] one shoulder, that when they speake to God, it may be as the voyce of one man, when the Lord speakes to them, they should heare with one heart. It is a mar­uellous glory in Religion, when people can come once to this, to serue the Lord with one shoulder, Ze­phan. 3. 9.

Lastly, in the 52. Psalm. v. 8, 9. Three o­ther rules gathered out of Psal. 52. 8, 9. we may gather three other rules, which in a spe­ciall manner fitte vs for a right behauiour in Gods house.

1. First, wee should al­waies be as green Oliue trees in the house of the Lord. [Page 145] Howsoeuer it go with men in the world, yet when wee come before the Lord, our hearts should reioyce and reuiue, and our spirits bee fresh and cheerefull, and our affections should bee healed of all the cares or distempers were before in them. Gods ordinances should haue such a power ouer vs, as to make a sud­den fresh spring of desires, and holy thoughts in vs. There is this power in the ordinances of God to ef­fect this, if the fault be not in vs, I meane, when these ordinances are exercised in the power & life of thē.

[Page 146]2. Secondly, wee must trust on the mercy of GOD, bringing a heart ready to beleeue euery good word of God, resoluing, that if the Lord will speake com­fortably to his seruants, we will not dishonor his cōso­lations through carelesnes, or vnbeleefe: but receiue them with all our hearts, and establish our selues in the safe keeping of his good word.

3. Thirdly, we must re­solue to be thankefull, with all tendernesse for all expe­riences of Gods presence and goodnesse towards vs in the means, vowing with [Page 147] Dauid, to praise him for e­uer for them. And if the Lord doe with-hold his power and presence for a time, so as we feele not the effectualnesse of his ordi­nances: yet we should re­solue without distemper, to wait vpon the Lord, and ob­serue him according to the seasons of his grace.

THus of the rules that we must obserue in all publike seruice of God. [Page 148] Now there be certain spe­ciall rules which must bee particularly headed in each part of Gods worship by it selfe. Rules that order vs in hearing the word of God. And first I will beginne with those rules, which wee must more spe­cially obserue in hearing the Word of God, and these are of three sorts.

1. Some bind vs to the good behauior, before we come to heare.

2. Some at the time of hearing.

3. Some after we haue heard.

1. Before wee come to heare, we must bring with vs two things.

[Page 149]1. 1. Before we come. A resolution to deny our own wits, reasons, opi­nions, and conceits, and empty our heads of al per­swasion of our owne skill, to iudge in the things of the kingdome of God, be­ing ready to beleeue and thinke in all things, as God shall teach vs out of his Word. We must be fooles, that we may be wise, 1. Cor. 3. 18. humbling our selues at his very feete to receiue his Law, Deut. 33. 3.

2. VVe must bring with vs a meeke and quiet spirit, a minde quieted from passi­ons, lusts, and perturbati­ons, and at rest from the [Page 150] turmoyling cares of this world. The world is able to doe great things in our hearts, if wee receiue it with meekenesse, Iam. 1. 19.

Secondly, 2. In the time of hearing. at the time of hearing, we must looke to two rules.

First, wee must hearken without distraction: wee must heare, as it were for our liues, wee must incline our eares, and shake off all impediments arising from our owne drowsinesse, pre­iudice, or vaine thoughts, or distracting obiects, Esay 55. 3. Psal. 119. 113.

Secondly, we must proue all things, and keepe that [Page 151] which is good. Wee must heare with iudgement, and hearken for our selues, ha­uing speciall care to looke to that doctrine which in particular concernes vs to lay it vp in our hearts, and apply it effectually. This is a rule of singular thrift in godlinesse. If wee did marke what sinne in vs the Lord reprooues, or what comfort is specially fitted to our hearts: or what di­rection doeth specially concerne vs: He hath an honest memory that will bee sure to keepe these things, Note. though hee forget all the rest, and hee hath a [Page 152] wretched memory, and hart too, that forgets these things, though hee could r [...]peat all the Sermon ver­batim.

Thirdly, 3. After we haue heard. after wee haue heard, two things also must be further done.

First, wee must by medi­tation labor to make those things wee haue heard, which concerne vs, fast, that they runne not out of our mindes, and wee must take heed that neyther the Diuell steale away the good seed, nor our owne heart through negligence forget it. Neyther is this a worke for an houre after, [Page 153] to keepe these things till we may repeate them to o­thers, but ought to be our daily worke, especially the weeke after to thinke so of­ten of them, till there be a sure impression of the VVord in our hearts, Hebr. 2. 1, 2.

Secondly, wee must yet further see to it, that we be doers of the Word, yea wee must obserue to doe: as the phrase of the holy Ghost is. It is the wisedome of God so to dispose of his or­dinances, that wee receiue our directions by parcels, and there is a time of inte­rim between Sabbath and [Page 154] Sabbath, Sermon and Ser­mon, that we might in that space learne to frame our selues to the obedience of the truths receiued, that so we might bee ready to re­ceiue new lessons from the Lord. The surest way for the husbandman to keepe his seed, is not to lay it vp in his barne, but to cast it into the ground. For what is sowed, he may receiue a­gaine with aduantage; or if hee might faile of a har­uest from his seede in na­ture, yet godly men shall neuer faile to receiue what they sowe by practice, with increase. So much of the [Page 155] Truth, as is put into pra­ctice, is sure for euer: The rest may be lost: and it is a singular helpe to a Chri­stian, if he set vpon his obe­dience, while the doctrine is yet fresh in his minde; for delay will compasse him about with many dif­ficulties, and hee will want those inward incitations, that might stirre vp his heart with power and strength to obey.

THus of the rules of our carriage about hearing: Next wee are to consider, how we are to or­der our selues in respect of the Sacraments: The Sa­craments are two: Bap­tisme, Rules a­bout Bap­tisme. and the Lords Sup­per.

The duties we are bound to in respect of Baptisme, concerne either

• 1. Our children.
• 2. Our selues.
• [Page 157]3. Others.

For our children, 1. About our chil­dren. it is our duty to present them vnto Baptisme, but with­all we must looke to it, that it be done in due time, and with faith and thankeful­nesse to God: In due time, so as thereby wee signifie our great estimation of Gods mercy to our seed, and our great desire to haue the Couenant sealed, euen vnto them. We must also bring them to Bap­tisme with faith in Gods Couenant. The Lord hath bound himselfe to bee our God, and the God of our seed: Now it is our parts to [Page 158] giue glory to God, and to declare before the Lord our perswasion of his goodnesse and claime to that part of his Couenant. By faith wee plead our right, wheras by vnbeleefe wee giue God occasion to neglect our seed. I adde also with thankfulnesse, be­cause we ought with great ioy and acknowledgement of the free grace of God, to behold our seed admit­ted in the sure couenant of mercy and saluation with our selues, and ought to thinke that God hath done more for our children, to admit them into Coue­nant [Page 159] by Baptisme, then if the greatest person on earth had made vpon them the assurance of some great estate of maintenance or preferment.

Secondly, 2. About our selues. for our selues, we must make conscience of it, to make vse of our owne Baptisme, and that throughout the whole course of our life: It is gi­uen vs as a seale of Gods promises, and as a vow of our obedience, and so we must make vse of it all the daies of our life, especial­ly in three cases: In three cases.

First, in the case of doubting and feare of the [Page 160] forgiuenesse of our sinnes, or of the saluation of our soules: for Baptisme saueth vs, that is, effectually as­sures vs of our saluation; and wee doe not offend in trusting Gods promise made in his Word, and signed and sealed in Bap­tisme. As certainely doth it saue our soules, as the Arke saued the bodies of Noah and his houshold; so as wee cannot miscarry, if wee leape not out of the Arke into the Seas of wa­ters. Let vs stick to our Baptisme, and then we are safe: The washing in Bap­tisme did assure the wash­ing [Page 161] of our soules by the Bloud of Christ for our sinnes. If I be tempted to doubt of my saluation, I must say to my own soule, Hath not the Lord proui­ded me the Arke of Bap­tisme to preserue me from the seas of his wrath? And if I doubt the forgiuenesse of sinnes, I must say, Hath not the Lord washed mee from my sins by the bloud of his Sonne? Did hee not shew mee so much in Baptisme? VVee sinne shamefully, in that wee doe not make this vse, but neg­lect the confidence Bap­tisme should worke in vs, [Page 162] as if the Lord had but dal­lied with vs, or that Bap­tisme were but some idle Ceremony, 1. Pet. 3. 21. 1. Cor. 15. 29. Act. 22. 16.

2. Secondly, How Bap­tisme may helpe vs against sinne. in the case of temptation to commit sinne: we ought to fight a­gainst sinne by his mighty weapon of our Baptisme, and so wee may doe by di­uers arguments: As

First, in my Baptisme I haue made a vow to God, that I would cleaue to him in Iesus Christ, and re­nounce the world, the de­uill and sinne: and shall I break my vow to God, that would bee ashamed to [Page 163] break my promise to men?

Secondly, my Baptisme was the Baptisme of repen­tance: and shall I yet liue in sinne? My body was wash­ed: and shall my soule bee still impure? Math. 3. 11. Mark. 1. 4. Acts 13. 24.

Thirdly, by Baptisme I was assured of the vertue of the death of Christ to kill sinne in me: And shall I not beleeue the operation of God, that hee can deliuer me from the power, or powerfull temptations, or inclinations to any sinne? Shall I not seek strength of Christ? or shall I betray my selfe to the deuill and [Page 164] the flesh? In Christ I am dead to sinne, and shall I yet liue therein? Rom. 6. 1, 3. Col. 2. 12.

Thirdly, our Baptisme must bee vsed against the doubts of perseuering, or whether we shall bee kept vnto saluation, and whether our bodies shall bee raised againe at the last Day: for God hath assured all this vnto vs in our Baptism, that we haue our part not onely in the death of Christ, but also in the resurrection of Christ: and if Christ bee raised in vs, Christ can die no more, either in him­selfe, or in our hearts, [Page 165] and the same power, that raised him out of the graue, will also raise vp our bodies at the last Day, as is plea­ded, Romanes 6. 10, &c. Galath. 3. 27, 28. 1. Cor. 15. 29. 1. Pet. 3. 21. If wee be baptized, and beleeue, wee shall certainely bee saued, Mark. 16. 16.

Thus as it concernes our selues.

3. In respect of others, 3. In re­spect of o­thers. we are bound to the good behauiour in Baptisme, as to acknowledge the com­munion of Saints: so are we tied to preserue our selues in all brotherly loue with the godly, who weare the [Page 166] same Liuery with vs, and are Souldiers prest to the same warre, and haue taken vpon them the same holy Vow with vs: we are bound in Baptisme to loue them, to stand for them a­boue all other people, and to liue with them in all ho­ly loue, to our liues end, Ephes. 4. 3, 4, 5. 1. Cor. 12. 13. & 1. 13. Gal. 3. 27, 28.

HItherto concerning Baptisme: The Rules [Page 167] that concerne the Lords Supper, follow.

Now concerning this Sacrament, Rules a­bout the Lords Supper. we are charged with these things:

1. First, 1. Wee must exa­mine our selues. Examination, 1. Cor. 11. we must examine our selues, and so eate and drinke: Examine our selues, so as wee be sure there bee no sinne in our hearts and liues, which we haue com­mitted, but wee are desi­rous to forsake, and do vn­faignedly iudge our selues for it, being as desirous to forsake it, as we desire God should in the Sacrament forgiue it.

2. Secondly, The dis­cerning [Page 168] of the Lords Bodie and Bloud: 2. We must discerne the Lords Body. so comming to partake of these outward signes of Bread & Wine, as we withall know and be­leeue the presence of Christ; and that God doth as effectually giue Christ to the soule of the beleeuer, as hee giues Bread and Wine to his body: yea, we must thus discerne and beleeue, that hee is there offered and giuen vnto vs also, and that God doth not delude vs, but as true­ly giues vs the Bodie and bloud of Christ, as he doth by the Minister giue vs the bread and wine, 1. Cor. 11.

[Page 169]Thirdly, 3. We must shew forth Christs death. The shewing forth of the death of Christ: This is a solemnity, where wee must intend to make a solemne remembrance of the Passion and Death of our Sauiour, not onely in being present at the brea­king of the Bread, and powring out of the Wine, but in raising vp in our hearts a thankefull remem­brance of his grieuous suf­ferings and death for our sinnes, Math. 26. 1. Cor. 11.

Fourthly, 4. We vow to cleaue to the godly. Fellowship and louing communion with the godly, which wee both sig­nifie, and vow in the Sa­craments, and testifie be­fore [Page 170] God and men, that wee will cleaue vnto them aboue all the people in the world, as being the same bread with vs, euen mem­bers of the same Mysticall Bodie of Christ, 1. Cor. 10.

Fifthly, 5. We must be recon­ciled. speciall reconcili­ation with such as we haue offended, bearing malice to no man, and desiring and seeking peace with all sorts of men, Math. 5. Rom. 12.

Sixtly, 6. We vow a holy life. and lastly, The vowes of sinceritie, resol­uing to keepe this feast all our life in the vnleauened bread of sincerity and truth, euen to spend. our daies in [Page 171] all vprightnesse of heart, and vnfaigned hatred of all sinne and hypocrisie, 1. Cor. 5. 8.

THVS of the Sacra­ments.

The Rules concerning prayer follow; Rules a­bout pray­er. where be­sides the generall Rules, that belong to all worship, these things in speciall must bee heeded concerning prayer.

1. Thy words must bee few, Thy words must bee few. Eccles. 5. 1, 2. and the [Page 172] reason is, because God is in heauen, and thou art in earth: Hee is full of Maiestie and Wisedome, and thou art an infirme and sinfull crea­ture: Length of it selfe doth not commend pray­er; we must speake as be­comes the Maiestie of God, without vaine repeti­tions and babblings, patte­ring ouer of the same things is not pleasing to God: As affectation is ill in any thing, so much more ill in prayer. This Rule may bee vnsauory in the taste of some that are trans­ported with rash zeale: But let them take heed of [Page 173] will-worship: the words are so plaine in the Text, as they must informe them­selues about them: The Lord knew what was fittest for vs, when hee gaue vs this charge.

2. Thy heart must be lifted vp in the performance of this duty; 2. The heart must bee lif­ted vp. This is often imported in diuers Scrip­tures, and this lifting vp of the hart hath diuers things in it.

1. Vnderstanding: thou must be aduised what thou prayest for, and know thy warrant, that what thou as­kest is according to Gods will. 1. Cor. 14. 15. 1. Ioh. 5. 14

[Page 174]2. Freedome from dis­tractions: Thy heart must be cleansed from passions and lusts: Thy prayer must be without wrath, 1. Tim. 3. 8. And as the distractions arising from passion must bee auoided, so must a [...]l o­ther distractions.

3. Feruency, or the stret­ching out of the affections according to the matter of prayer; thou must expresse the affections of prayer: for God looks at the prayer of thy heart, not at the pray­er of thy lippes onely.

3. Thou must pray with all manner of prayer, 3. Vse all manner of prayer. accor­ding to the occasions of [Page 175] prayer: Thou must pray at thy set times daily, and thou must pray also with eiaculations (as Diuines call them) that is, those suddain and short speeches to God, when thy heart is moued vpon speciall occasion: Thou must vse Supplicati­ons, Deprecations, Intercessi­ons, Confessions, giuing of Thankes, or the like, accor­ding to thy necessities, or the other occasions of thy life: Thou must striue to get a fitnesse and language to speake vnto God for thy selfe in thine own words, as may best expresse the de­sires of thine hart, Eph. 6. 18

[Page 176]4. Thou must continue and perseuer in prayer with­out ceasing: 4. Thou must per­seuer in prayer. prayer must bee the worke of thy whole life, not an exercise for a fit, for a day or two, or a week or two, or a month or two: thou must make conscience of prayer al­waies, Ephes. 6. 18. 1. Thess. 3. 17.

5. When thy prayer is grounded vpon Gods will, 5. Thou must bee instant, without fainting or discou­ragement. thou must be instant, and not faint, or be discoura­ged: Thou must pray with­out doubting and wauering, as resolued neuer to cease praying, till God heare and shew mercy. 'Tis basenesse [Page 177] of minde, not humility, to be quickly discouraged: if God entertaine vs not ac­cording to our expectati­on, or liking, we must not bee weary of seeking to God, but set vpon prayer, with a resolution to take no nay, Luk. 18. 1. Iam. 1. 6.

6. Thou must remem­ber supplication for all Saints, 6. With supplicati­on for all Saints. especially to pray heartily for Magistrates & Ministers; especially those vnder whose charge thou art, Ephes. 6. 18, 19. 1. Tim. 2. 1.

7. Thou must looke to it, 7. In all things giue thankes. that in all things thou giue thankes: Let the Lord see [Page 178] the truth of thy heart here­in, that what thou obtainest from God, especially by prayer, thou wilt with all gladnesse remember and acknowledge: This Rule must by no meanes be for­gotten, 1. Thess. 5. 18. Colos. 4. 2.

THus of the Rules that concerne praier: There remaines the reading of Scripture, and singing of Psalmes, as the other parts [Page 179] of the ordinary worship of God.

Concerning the rea­ding of the Scriptures, Rules a­bout rea­ding the Scripture. I will instance in one place of Scripture onely, which containes the charge gi­uen to Ioshua, chap. 1. 8, 9. which comprehends the substance of the necessary directions about priuate reading. I say necessary; for godly men may, and haue aduised diuers courses for reading of Scripture, which are not absolutely necessary, but arbitrary, as may stand with the leasure and capacity of the person that will reade: such are [Page 180] those directions, that shew how many chapters may bee read in a day, and what things may be obser­ued in reading, &c. which, as they may bee profitable to many Christians, & ex­pedient too, yet they must not bee vnderstood so, as that those persons sinne, which reade not so often, or so many chapters, or the like. The things therefore that must necessarily be ob­serued by such as can reade the Bible, I take to be these:

First, 1. R [...]ade daily. they must exercise themselues therin daily, they must constantly be imploy­ed therin, & if their occasi­ons [Page 181] interrupt thē at some time, they must redeeme it at other times: This is the praise of the blessed man, That he exerciseth himselfe in Gods Law day and night; that is, constantly, Psal. 1. 2.

Secondly, 2. Medi­tate of what thou readest. in reading they must meditate therein, that is, they must obserue profi­table things, as they reade, attending to reading, & mar­king what the Lord saith vn­to them by that part of the Word which they reade: This is that meditation, which is chiefly required of a Christiā, to get into their harts good thoughts frō the matter they reade of, so as [Page 182] they may the better bee in­abled to imploy their thoughts all the day after.

Thirdly, 3. Confer vpon it. The Word of God must not depart out of their mouth; they must make the best vse of it they can, in conference to speak of it to others, for the edi­fication of themselues and others.

Fourthly, 4. Resolue to obey. They must ob­serue in their reading, what the Lord saith vnto them, that concernes their prac­tice: They must obserue to do according to those ho­ly directions they reade of: They must bring a minde desirous, and resolued to [Page 183] let the Word of God both informe them, & reforme them, making conscience of it, to let God direct them by his holy Word read, and not onely by the Word preached to them: Their liues must be bettered by their reading, and to that end they must obserue the chiefest things they can, out of their rea­ding, to remember them in their practice.

THe rules, Rules a­bout sing­ing of Psalmes. that concern the singing of Psalms, are summarily compre­hended in that place, Col. 3. 16. and they are these:

1. First, they must teach one another by their Psalms, and Hymnes, and spirituall songs. They must learne to profit, and make good vse of the holy matter contai­ned in the Psalmes they sing.

2. Secondly, they must sing with their hearts, they [Page 185] must attend to the matter they sing of, & lift vp their hearts, as well as their voices.

3. Thirdly, they must sing with grace in their hearts, they must imploy the gra­ces of the holy Spirit, or Gods Spirit in singing of Psalmes, as wel as in prayer, or any other ordinance of God.

4. Fourthly, they must make melody to the Lord: They must direct their songs to God, and to his glory, and not vse them as meere ciuill imploiments, but as parts of Gods ser­uice.

HItherto of the Rules, that concerne the most vsuall parts of Gods seruice: There are other parts of Gods seruice, which are to be vsed, but at certaine times, and vpon speciall occasions, & these are Vowes, and Oathes, and Fasting.

The rules about Vowing are briefely comprehen­ded in that place, The Rules about vowing. Eccl [...]s. 5. 3, 4. and they are chiefly two.

[Page 187]1. First, Before thou vow­est, consider: consider, I say, thine owne strength, whe­ther thou be able to do it: and consider also the end, that it bee to Gods glory; and consider the matter, that thou vow not things vnlawfull: and consider what may be the euents of thy Vow, for all Vowes be­ing made before the Angell, that takes notice of all Couenants, it will bee in vaine afterwards to plead, it was an errour, thou wast mistaken: God may bee an­gry at thy voice, and destroy the worke of thy hands: Be not rash therefore, to cause [Page 188] thy flesh to sinne therein.

2. Secondly, when thou hast vowed thy vow to God, deferre not to pay it, be sure thou performe it: it is a grieuous offence to breake a lawfull vow: Bet­ter it is thou shouldst not vow, then that thou shouldst vow, and not pay.

Thus of Vowing.

Concerning the Oath, Rules a­bout Swearing. when thou art called to sweare, thou must obserue these Rules:

First, that thou sweare not by any thing which is not God, Ier. 5. 7.

Secondly, that thou sweare in truth, that is, that [Page 189] thy conscience know, what thou swearest is true.

Thirdly, that thou sweare in iudgement, that is, with due consideration of the nature of God, and with sound deliberation, not rashly, and diligently weighing of all things, that belong to the matter thou swearest about.

Fourthly, that thou sweare in righteousnesse, that is a­bout lawfull things, & iust matters: Thou must not sweare to do vniust things, as Dauid sware to kil Nabal: nor must thou swear about impossible things, or about things that are doubtfull [Page 190] and vncertaine: Nor in the forme of thy oath must thou vse such words, as be contumelious to God, or expresse not sufficient reue­rence to the Diuine Maies­tie, as they that wickedly sweare by any part of Christ, or such like.

THus of Vowes and Swearing; Fasting fol­lowes: Now if we would keep a religious Fast vnto God, wee must obserue these two Rules.

[Page 191]First, The Rules about a religious Fast. wee must looke to the strictnesse of the absti­nence in the day of our Fast; for we must abstaine from all sorts of meate as well as one, and from all labour also, and from our costliest apparell, and from recreati­ons and vsuall delights: Wee must keepe the day, as wee keepe the Sabbath, in forbearing our own works, Ion. 3. 6, 7. 1. Cor. 7. 5. Ioel 1. & 2. Leuit. 16.

Secondly, the time must bee spent in religious du­ties, as a Sabbath, especi­ally in the exercises that concerne the humiliation of the soule, in renewing of [Page 192] our repentance, for the ob­taining of pardon of sin, or some speciall blessing of God, or the preuenting, or remouing of some great iudgement of God.

The former rule con­cernes onely the ceremo­nie, or outward exercise of the bodie: but this rule containes the substance of the dutie, without which a religious fast is not kept vnto God, who regardeth not the hanging down of the head like a bull-rush, if the soule bee not humbled before God for sinne: Leu. 16. 29. Ioel 1. 14. & 2. 16, 17.

HItherto of the Rules, that concerne the parts of Gods worship: The rules, that concerne the time of Gods worship, follow, and this time especially is the Sabbath day.

Now the rules, Rules a­bout the Sabbath. that bind vs to the good behauiour concerning the Sabbath, cōcern either the prepara­tion to the Sabbath, or the maner of performing holy duties on the Sabbath.

The preparation to the Sabbath, 1. The pre­paration to it. containes in it [Page 194] these things.

First, the ending of all our workes on the sixe daies, as God did his: Gen. 2. 2.

This example of God is set downe, not onely to shew what hee did, but to prescribe vnto vs, what we should doe, as is manifest by vrging this example in the reason of the comman­dement: We must then take order to finish the workes of the weeke daies with such discretion, that neither our heads be trou­bled with the cares of them, nor our hands temp­ted to worke about them on the Sabbath day.

[Page 195]Secondly, the preuen­ting of domesticall grie­uances, and perturbations, Leuit. 19. 3. Yee shall feare euery man his mother and his father, and keep my Sab­bath. Discords and con­tentions, and heart-bur­nings in the members of the family, extend their in­fection, and hurt, euen to the prophaning of Gods Sabbath. The Lord looks not to bee serued aright in his House, if people liue not quietly, and louingly, and dutifully in their own houses.

Thirdly, we must cleanse our selues, that we may keep [Page 196] the Sabbath, Nehem. 13. 22. Which place, though it speake of Legall clean­sing, yet it shadowes out that Moral and perpetuall care of cleansing our selues, that ought euen to be found in vs. And thus we doe cleanse our selues, when we humble our selues, that we may walk with God, confessing our sinnes, euen the sinnes of the weeke past, & making our peace with God, through the name of Iesus Christ.

Thus of the duties of preparation: 2. Of the celebrati­on of the Sabbath. Now for the manner of keeping the Sabbath, the rules pre­scribe [Page 197] vnto vs these things:

1. Rest from all our works, whether they be workes of labour, or workes of plea­sure. Workes of labour the Scripture instanceth in such, as are selling of victu­als: Nehem. 13. 15. Carry­ing of burthens: Ierem. 17. Iournying from our places, Exod. 16. 29. The busi­nesse of our callings done by our selues, our chil­dren, seruants, or cattell, which the words of the Commandement forbid. And as workes of labour, so also workes of pleasure are forbidden, Esay 58. 13.

2. Readinesse and delight. [Page 198] We should loue to be Gods seruants on this day, Esay 56. and consecrate it with ioy, as a glorious priuiledge to vs, Esay 58. 13. abhor­ring wearinesse, or a desire to haue the Sabbath gone, and ended, Amos 8.

3. Care and Watchful­nesse. We must obserue to keepe it: Exod. 31. 16. we must take heede to our selues, that no duty bee omitted, and that wee no way pro­phane it, tending our hearts, and our words, Ier. 17. 21.

4. Sinceritie, and this sinceritie we should shew diuers waies.

[Page 199]First, by doing Gods worke with as much care, as we would doe our own, or rather shewing more care for the seruice of GOD. They had their double sacrifices on the Sabbath, in the time of the Law, and wee should studie, how wee might please GOD in especiall manner on that day, choo­sing out the things that might delight him: God hath taken but one day of seuen for his worke; and shall wee not doe it wil­lingly? Further, if wee respect our selues, shall we not bee as carefull to pro­uide [Page 200] for our soules on the Sabbath, as for our bo­dies on the weeke daies?

2. By obseruing the whole day, as well as a part, and keeping the Sabbath in our dwellings, as well as in Gods house: God requires the whole day, and not a part. As wee would not be contented our seruants should worke for vs onely an houre, or two in the six daies: so neither should wee yeeld lesse vnto God, then wee require for our selues. Nor will it suffice to serue God by publike duties in his House, vn­lesse wee serue him also by [Page 201] priuate duties in our own dwellings, Commandement 4. Leuit. 23. 3.

3. By auoiding the lesser violations of the Sabbath, as well as the greater, espe­cially not transgressing of contempt, or wilfulnesse in the least things we know to bee forbidden. The Prophet instanceth: Isaiah 58. 13. Wee must not speake our owne words. Thus of sinceritie.

5. The fift thing requi­red of vs, is Faith: we must glorifie GOD by belee­uing, that hee will make it a day of blessing vnto vs, and performe that bles­sing [Page 202] hee hath promised, accepting our desire to walke before him in the vprightnesse of our hearts, and passing by our infir­mities, and fraileties. We many times disturbe the rest and Sabbath of our soules by vnbeliefe, Com­mandement 4. Genes. 2. 2. Exod. 31. 13. Ezech. 20. 20. & 46. 2, 5.

6. The last thing is De­precation: wee must be­seech God, when we haue done our best, to shew vs mercie, and spare vs for our defects and weake­nesses. Thus wee must end the day, and recon­cile [Page 203] our selues to GOD, that the Rest of Iesus Christ may be established in our hearts, Nehem. 13. 22. And thus of the rules, that binde vs to the good behauiour, in respect of the time of Gods worship.

HItherto of the rules, that concerne our carriage toward God? Rules that direct our carriage towards men.

Now it followes, that I breake open those directi­ons, [Page 204] that should bring our liues into order in respect of men: And these rules are of two sorts, for ei­ther they are such, as binde vs to the good behauiour towards all men, 1. Towards all men. or such, as order our conuersation to­ward some men onely, as they are considered to bee either wicked or godly.

The rules that concerne all men, may bee cast into two heads, as they belong either to righteousnesse, or to mercy.

The rules that belong to righteousnesse, And so 1. in cōpany. order vs either in company, or out of company.

[Page 205]The rules which we are to obserue in company, con­cerne either,

• 1. Religion, or
• 2. The sinnes, and faults of others: or
• 3. Our owne inoffensiue behauiour towards all men.

1. For the first, With due respect of Religion. when we come in company, wee must be carefull to be that which may become the glory of Gods truth, and the Religion we professe, that wee take not vp the name of God in vaine: And thus we shall rightly order our selues, if wee obserue these Rules:

First, to be soundly ad­uised, [Page 206] before wee fall into discourse of Religion, not doing it, till God may bee glorified by it; A wise man concealeth knowledge, but the heart of fooles will pub­lish foolishnesse: It is as great a discretion to know how to conceale know­ledge, as it is to know how to vse knowledge.

Secondly, auoide vaine ianglings, Auoiding vaine ian­glings in 3. things. and contradicti­on of words, such as are

1. Doubtfull disputations about Ceremonies, and things indifferent, which may entangle the weake, and keep them from more ne­cessarie cares and know­ledge, [Page 207] Rom. 14. 1.

2. Curious Questions, a­bout things that are not re­uealed in the VVord, Rom. 12. 3. Bee wise to sobriety.

3. Vnprofitable reasonings, such as were those about Genealogies, in the Apos­tles time, 1. Tim. 1.

Thirdly, If thou be as­ked a reason of the hope that is in thee, by such as haue authority to require it, or need to seeke it, then answer: But be sure to re­member two things; name­ly, that thou answer with all reuerence, as may shew how much thou art affec­ted with the Maiestie of [Page 208] Gods truth, and withall with meeknesse, that is, without passion or fro­wardnesse: and without affectation, or conceited­nesse, or wilfulnes in thine owne opinions, 1. Pet. 3. 15.

Fourthly, let thy commu­nication be yea, yea, and nay, nay: otherwise, customary and vaine swearing, is a most damned sinne, and such as God will surely plague.

THus of our carriage in company in respect of Religion. How wee must be­haue our selues in company concer­ning the faults of others. Now con­cerning the faultes of o­thers, wee must obserue these Rules:

First, wee must neuer in our discourse iustifie the wicked, or condemn the righ­teous; all excesse in words is euill, but this is an abo­mination to the Lord: We must euer honour those that [Page 210] feare the Lord, and as for vile persons, they are to bee contemned, Psal. 15. 4. Amos 5. 15. Prou▪ 17. 15.

Secondly, let thy con­uersation and discourse be without iudging, Math. 7. 1. lam. 3. 17. It is time excee­ding ill-spent, that is spent in censuring of others. And the rather should we take heed of iudging, if we consider how the holy Ghost hath matched that sin in that place of Iames, wee must bee without iudg­ing, without hypocrisie: as if he wold signifie, that great Censurers are commonly great Hypocrites; and as [Page 211] any are more wise, they are more sparing of their Censures.

Thirdly, thou must not walke about with tales; take heed of Tale-bearing: He goeth about as a slanderer, that reuealeth a secret, though it be true hee spea­keth. It is a maruellous e­uill custome, that many haue to fill vp their dis­course with the report of the frailties of others, which they by some meanes or other, come vnder-hand to know: This is an euill frequently con­demned in Scripture, and yet most vsually practised; [Page 212] as if it were lawfull to speake of any thing which they know to be true: Thou shalt not walke about with Tales, nor stand against the bloud of thy neighbour: A strange connexion, by which the Lord imports, that this Tale-bearing is a kind of murther; and it is true in the case of many a man; thou wert as good lay violent hands vpon him, as with that licenti­ousnesse of words to di­uulge tales concerning him, Prou. 20. 19. & 11. 13. Leuit. 19. 16. And for the better strengthening of this rule, thou art yet char­ged [Page 213] to looke to thy eares too, as well as thy tongue; Thou must not receiue euill reports against thy neigh­bour, but make it appeare, thou art not pleased with such Tales, Psal. 15. 3. Yea, thou art forbidden the society of such per­sons, as carry Tales; Thou must not meddle with Tale­bearers, nor with such as flatter with their lippes; Certainely such creatures commonly flatter the pre­sent, and reproach the ab­sent, Prou. 20. 19.

Fourthly, if thou do know an offence in any, with whom thou conuer­sest, [Page 214] thou shalt not hate him in thy heart, Reproue, but hate not. but rather re­proue him plainely: For, he that rebuketh a man, shall afterward finde more fauour then hee that flattereth with his tongue, Leu. 19. 17. Prou. 28. 23.

Fifthly, Passe by meere frailties. as for the meere frailtie of others, hold thy tongue, passe by them: A foole despiseth his neighbour, but a man of vnderstanding will hold his peace, Prou. 11. 12. Commonly they that haue most defects them­selues, are aprest to con­temne others for their weakenesses: but a wise man must so distinguish of [Page 215] the faults of others, that hee couer meere frailties, and learne of God to passe by the infirmities of his seruants: The Antithesis shewes, that a wise man doth not' onely hold his tongue, but restraine his thoughts from thinking the worse of others for such infirmities.

Sixthly, against the pas­sions & wrongs of others thou must arme thy selfe with a soft answer, and bee sure thou render not euill for euill, Prou. 15. 1. 1. Thess. 5. 15. or rebuke for rebuke, 1. Pet. 3. 9.

THus of our carriage towards others in cō ­pany, as it respects their faults: Now followeth the third sort of rules, Rules that concerne the in-of­fensiuenes of our car­riage in company. which orderour behauior toward others in company in re­spect of in-offensiuenesse. It ought to be our principall care to carry our selues so, as no body may take of­fence at vs.

Now these rules may be directed to their heads, [Page 217] as they concerne,

• 1. The humility,
• 2. The discretion,
• 3. The purity,

Wee must carry our selues humbly, discreetly, and honestly in our con­uersation with others, so shall wee conuerse with much amiablenesse, and reputation:

First, A humble behauiou [...] hath three thing in it. vnto the humility of our conuersation be­long these Rules:

1. First, bee soft, shew all meekenesse to all men, re­straining the inordination of thy heart, endeuouring to shew thy selfe gentle, and peaceable, and harme­lesse, [Page 218] and easie to be entrea­ted, Tit. 3. 1, 2. Prou. 8. 13. Iam. 3. 13.

2. Secondly, thou must bow downe thine eare, and heare the words of the wise, and apply thine heart to get knowledge, and profit thy selfe by others, Pro. 23. 17. This is the same with that of Iames, Bee swift to heare, and slow to speak, I am. 3. 19.

3. Thirdly, put not forth thy selfe, nor stand in the place of great men, till thou bee called, Prou. 25. 6.

In generall, concerning humility, the Apostle Pe­ters phrase is much to bee [Page 219] noted, hee saith, we should cloath our selues with humi­lity: which notes both the great measure of it, it should couer all our acti­ons, and also the continu­ance of it: When wee go amongst men, wee should stirre vp our hearts, and fashion our selues to ex­presse this grace, and not dare to bee seene without humility, no more then we would bee seene with­out our cloathes. Humi­lity hides our nakednesse, and pride and passion lay it open to the view and contempt of others.

2. Secondly, neither is [Page 220] humility all that is requi­red to make our conuersa­tion without offence, Eight rules that concerne discretion in our be­hauiour. or prouocation; but we must also carry our selues dis­cretely, and to this end there are these excellent Rules:

First, thou must consi­der to speake what is accep­table, and auoide what may irritate; there is sin­gular vse of this rule, if it were followed, Prou. 10. 32, 13. & 13. 23.

Secondly, thou must marke those that cause diui­sion and offences, and auoide them, and shunne the soci­etie of such, Rom. 16. 17, 18. [Page 221] This will breed thee much peace, and deliuer thee from much suspition in o­thers.

Thirdly, thou must make no friendship with the an­gry man; for either by much conuersing with him, thou maist learne his waies, or else it will bee a snare to thee, that thou shalt neither know how to keep his fauour, nor yet how to breake off from him, without much vnrest and inconueniences, Prou. 22. 24, 25.

Fourthly, it is a great discretion in euill time to be silent. In things where­in [Page 222] thou maist indanger thy selfe, and not profite o­thers, it is thy best way, and a wise course, to forbeare speech of such things, A­mos 5. 13.

Fifthly, so likewise it is thy discretion in matters of danger to forbeare the communioating of thy se­crets to any, though thou mightst bee tempted to a perswasion of trust in those, to whom thou wouldst reueale them: It may often repent thee to haue spoken, but seldome to haue held thy peace, Micah 7. 5.

Sixthly, with-draw thy [Page 223] feete from thy neighbours house, left hee bee weary of thee and hate thee: This is an excellent rule giuen by Salomon, Pro. 25. 17. If thou wouldest conuerse with re­putation, take heed of idle gadding from house to house, when thou hast no occasion or employment: Thou maist draw hereby much secret contempt, and loathing of thee, when thy emptinesse and vanity shal be thereby discouered. An empty conuersation, that hath in it no exercise of pi­ety or vertue, if it be fre­quent, occasioneth secret, and vnutterable scorne.

[Page 224]7. Restraine thine owne passions in conuersing. There are none so wise, but if they shew their pas­sions of immoderate an­ger, feare, griefe; yea, or ioy, but they discouer much weakenesses in their disposition, which would bee couered if thou didst bridle the excesse of thy passions. A wise man coue­reth shame, when a foole is presently knowne: It is the best praise not to haue such weakenesses; but the next to this, is by discretiō to bridle our selues, so as wee may hide our weake­nesses from breaking out.

[Page 225]Lastly, thou maist make good vse of that directi­on of Salomon about thy friend, Blesse not thy friend with a loud voyee, rising ear­ly in the morning; for it may bee accounted a curse to thee: Take heed of flatte­ry, which in stead of effec­ting thine owne ends, may bring thee out of all re­spect. Hee doth not for­bid the iust praise, and en­couragement of friends, but the intending of praise of purpose to the vtter­most notice of thy friend (this is to praise him with a loud voice) and the af­fectation of preuenting o­thers [Page 226] in praising; and of doing it in such things as are not yet sufficiently knowne to bee praise-wor­thy, and to set ones selfe so to praise, as if hee studied to do nothing else, but humour his friends, es­pecially if it bee but once perceiued, that thou dost it but for thy owne ends. It is a great part of wise­dom, to know how to speak of the praise of others, so as neither sinister ends bee intended, nor the humo­ring of those we praise: to doe it sparingly and seaso­nably, is a great discretion.

And thus of the Rules, [Page 227] that make our conuersati­on amiable, in respect of discretion.

3. Thirdly, Three Rules that concerne the purity of our cō ­uersation. that our con­uersation may not be hurt­full and offensiue, we must looke to the purity of it, and so these Rules follow­ing are of singular vse:

First, in generall, Re­fraine thy tongue from e­uill, and thy lippes that they speake not guile, Psal. 34. 13. For hee that keepeth his mouth, keepeth his soule, Pro. 22. 23. Take heed of the vsuall vices of the tongue: for thereout may come much mischiefe, and discontent to thy selfe and others.

[Page 228]Secondly, in particular looke to thy selfe careful­ly, that thou auoide those three euils mentioned by the Apostle: Ephes. 3. 4. viz. Filthy speaking, Foo­lish talking and iesting. By iesting hee meanes those biting iests, that vnder pre­tence of shewing witti­nesse, or conceit, doe se­cretly leaue disgrace vpon the persons whom they concerne.

Thirdly, auoide with de­testation the excess [...] in drin­king and reuelling, and suf­fer thy selfe vpon no pre­tence, to be drawne to giue way to thine owne practice [Page 229] in them, 1. Pet. 4. 3.

THus of thy carryage in generall in compa­ny. Now out of company thou must looke to these things:

1. First, thou must fa­shion thy heart, The rules that order vs out of companie. by the vse of all good meanes, to the loue of all sorts of men. This [...], loue of me [...], is a vertue little thought on: yet greatly necessarie, as a foundation [Page 230] of all practices in conuer­sing with others, and wee should labour to abound in loue towards all men, 1. Thes. 3. 12.

Secondly, remember to pray for all sorts of men: This is a precept giuen vs in charge by the Apostle, 1. Tim. 2. 1. and belongs to this place, and wee ought to make conscience of it according to the occasi­ons of our callings, or ac­quaintance with other men: we should euen in secret seeke to profit our neighbours by praying for them.

Thirdly, we should pro­uide, [Page 231] euen out of company to order our affaires so, as that we may liue,

1. Honestly without scan­dall, 1. Cor. 10. 32. Phil. 1. 10.

2. Iustly, without deceit or fraudulent dealing, Leu. 19. 35. 36. 1. Thes. 4. 16.

3. Peaceably without strise with any, if it be possible, Prou. 3. 29, 30. Zach. 7. 10. Hebr. 12. 14.

HItherto of the rules, that concerne righte­ousnesse.

[Page 232]Mercy follow­eth. Now in shewing mer­cie, diuers things are char­ged vpon vs.

First, 8. Things required in shewing mercy. 1. Willing­nesse. Willingnesse. We must giue cheerefully: For the Lord loueth a cheerefull giuer. We must loue mercy, as well as shew mercy. Our hearts should bee euer an­swerable to our power. We must be ready, and pre­pared to shew mercy, ab­horring delaies, and put­ting off of time, or seeking excuses: Our eares should bee open to the cries of the poore, rather then bee be­hinde hand; we should sell, that wee might giue almes, [Page 233] Mich. 6. 8. 1. Tim. 6. 18. 2. Cor. 9. 4, 5, 6, 7. Pro. 22. 23, 13. Luke 12. 33. Pro. 3. 27, 28.

Secondly, 2. Labour. Labour and Diligence. Wee should take paines, and work hard according to all the occasi­ons of mercy. This is the A­postles phrase: God will not forget your worke, and labour of loue, Heb. 6. 10. We must bee forward to doe those workes of mercy, that re­quire our paines and tra­uaile about them, as well as those we may doe and sit still, 2. Cor. 8. 16, 22.

Thirdly, 3. Libera­litie. Liberalitie: We must open our hands wide, [Page 234] Deut. 15. 8. wee must bee rich in those good workes, 1. Tim. 6. 18. we must no [...] giue sparingly, 2. Cor. 9. 6. we must giue to our power, and sometimes beyond our power: 2. Cor. 8. 2. wee should desire to answere the expectation had of our bounty, especially the ex­pectation of our teachers that know vs and our e­states, 2. Cor. 8. 24. wee should striue to abound in this grace also, as well as in other graces of the Spirit, 2. Cor. 8. 9. we should giue to seuen, and also to eight, Eccles. 11. 2. we must make good measure, yea and pres­sed [Page 235] downe, Luke 6. 8.

Fourthly, 4. Humi­litie. Humilitie shewed fiue waies in doing workes of mercy. Humility. There is great vse of humility, in shewing mercy. Now we should shew our humilitie diuers waies about mer­cie: As

First, in helping others, without exalting our selues, and dominiering o­uer them. The rich must not thinke to rule the poore, and to command them, as if they were their vassals: we should so shew mercy, as not to stand vpon tearmes of their beholdingnesse, to whom wee shew mercie, Prou. 22. 7.

Secondly, in not despi­sing [Page 236] the poore; we must no [...] thinke of them meanely, and contemptuously, be­cause they stand in neede of our help, whether it be in bodie or minde, Prou. 14. 21.

Thirdly, in accepting ex­hortation, shewing our selues willing to be called vpon, and stirred vp to mercie, 2. Cor. 8. 17.

4. By our penitencie, whē we goe to God, after wee haue done our best, and confesse the corruption that cleaues vnto vs, euen when we haue shewed our best desires to communi­cate to others, and withall [Page 237] striuing to plow vp the fal­low ground of our hard harts, that they may bee more fit to expresse the bowels of mercy, Hos. 10. 12.

Fiftly, the Macedonians shewed their humilitie in this, that they prayed the A­postle to accept their gifts, gi­uing themselues also to bee disposed of to the Lord, and vnto them by the vvill of God, 2. Cor. 8. 5.

Thus of the humility to bee shewed in doing workes of mercy.

A fift thing required in shewing mercie, 5. Faith in two re­spects. is Faith; and faith is needfull in two respects.

[Page 238]First, to beleeue Gods acceptation of the mercy shewed. For a godly Chri­stian, that is not vaine-glo­rious, hath so meane an o­pinion of his best workes, that he findes neede to flie to Gods promises, and dares not trust vpon his owne goodnes. Now God hath promised to accept of that we doe, if there be a willing minde: The will is accepted for the deed, 2. Cor. 8. 12.

Secondly, to beleeue the successe and reward from God, and that wee shall not lose, by what is so expē ­ded. Though the persons [Page 239] to whom we shew mercy, should bee so vngratefull, that it were as bread cast on the waters: yet wee ought to beleeue, that our seede cast on the waters, shall bring vs a plentifull har­uest, Eccles. 11. 1. And it is certaine, whatsoeuer the persons be, yet what is gi­uen, is sowed. And if the Husbandman doe not thinke his come spoiled, that he casts vpon his land, no more ought a Christi­an to think that to be lost, that is giuen to the poore. Nature may disappoint the hope of the Husband­man, but in works of mer­cie, [Page 240] there is no venture, but a sure increase from the Lord, 2. Cor. 9. 9, 10. and therefore our faith should make vs get bags to put vp the certaine treasure wee shall gaine by mercy from the Lord, Luke 12. 33.

A sixt thing required in shewing mercie, 6. Discre­tion in four [...] things. is discreti­on, and discretion should shew it selfe

First, by distributing our almes in the fittest course wee can, hauing a principall respect to godly poore. He that sheweth mer­cy, ought to haue a good eye, Prou. 22. 9.

Secondly, by obseruing [Page 241] our owne abilitie, so to ease others, that we burthen not our selues, 1. Cor. 9. 14, 15.

Thirdly, by taking heed that wee spend not vpon the rich by needlesse en­tertainments, what ought to bee bestowed vpon the poore, Prou. 22. 16. Luke 14. 13.

Fourthly, by auoiding scandal, or giuing offence, that none blame vs in our a­boundance, but prouiding things honest in the sight of God and men, 2. Cor. 8. 20, 21. yet so as wee indeuour in an holy & discreet man­ner to prouoke others by our zeale, 2. Cor. 9. 2.

[Page 242]A seuenth thing requi­red in shewing mercy, is Sympathy, 7. Sympathy. Pitie, a Fellow-feeling of the distresses of others, being like affectioned and laying their miseries to heart, Heb. 13. 3. Col. 3. 12. Rom. 12. 16. Iob 30. 25. There should be bowels in our mercy.

The last thing is Sinceri­tie. 8. Sinceri­tie in fiue things. Now this sinceritie should bee shewed diuers waies, As:

1. In the matter of our almes. It must be of goods well gotten. For God ha­teth robbery, though it were for burnt offerings, Esay 61. 8.

[Page 243]2. In the maner we must shew mercy, without wic­ked thoughts, or griefe of heart, Deut. 7. 7, 8. to 12. and without hiding our selues from the poore, Esay 58. 7. and without excuse to shift off the doing of it, Prou. 24. 11, 12.

3. In the ends. That we doe not our workes to bee seene of men, or to merit of God: but with an vnfained desire to glorifie God, and make our profession to be well spoken of, and shew the true loue and pitie wee beare to the creature in distresse, Math. 6. 2. Cor. 9. 19.

[Page 244]4. In continuing our mercy; not forgetting to di­stribute, but still remem­bring the poore, Heb. 13. 16. Galat. 2. soundly perfor­ming the mercy with con­stancie, which wee haue purposed, willed, or pro­mised. It were an excel­lent order, if Christians would follow the Apostles rule, euery weeke, as God hath prospered them, to lay aside for the poore, 1. Cor. 1. 16. 2. 2. Cor. 8. 11.

5. In the kindes of mer­cie, that wee bee ready to shew spirituall mercy, as wel as corporall, and in corpo­rall mercy to doe good all [Page 245] the waies we can, as well as one way: As by lending, protecting, releasing, visi­ting, and giuing; and thus to the poore, to such as are fallen into decay, and to the strangers also: as many Scriptures require.

HItherto of the rules that concerne al men: Now the particular rules direct our carriage ei­ther toward wicked men, [Page 246] or toward godly men.

Our conuersation toward wicked men may be orde­red by these rules:

First, Needlesse societie with them must be auoided. we must auoide all needlesse societie with them, and shunne their infecti­ous fellowship, especially wee must take heed of any speciall familiaritie vvith them, or vnequall yoaking our selues with them, by marriage, friendship, or leagues of amitie, Psal. 1. 1. 1. Cor. 6. 17. Eph. 5. 7, 11. Prou. 23. 20. & 4. 14, &c.

Secondly, Great wis­dome re­quired in cōuersing with them. when wee haue occasion to conuerse with them, wee must study how to walke wisely to­wards [Page 247] them, so as we may bee so farre from giuing scandall, as if it bee possi­ble, we may winne them to glorifie God and his truth in our profession. It re­quires much skill to or­der our selues aright in those things that are to be done in the presence of wicked men, or in such things, as must come by report vnto them, and their scanning. Now there are diuers things of admi­rable vse in our carriage to put them to silence, Diuers things that affect the hearts euen of the worst men, are and to make them in their consci­ences at least to thinke well of vs: Such as are:

[Page 248]1. Mortification. 1. A morti­fied life. A sound care to reforme our waies, and true hatred and griefe for our owne sinnes, will cause many times wicked wretches to say of vs, that wee are the people of the Lord, Esay 61. 3, 8. I say, a sound care of reformati­on for to professe a mor­tified life, and yet in any thing to shew, that we can liue in any fault vvithout repentance, this prouokes them exceedingly to speak euill of the good way of God. Therefore the first care of a Christian, that would be rightly ordered toward wicked men, must [Page 249] be to liue without offence, and to discouer a true mor­tified minde, and a heart broken for sinne.

Secondly, 2. Reue­rend speech of Religion. to speake with all reuerence, and feare, when wee intreat of mat­ters of Religion, much a­mazeth the prophane con­science of a wicked man. Whereas cursorie dis­courses of such grand my­steries, and empty and vaine ianglings doe excee­dingly occasion a confir­med wilfulnesse, and pro­phanenesse in such men, 1. Pet. 3. 16. & Prou. 24. 26.

Thirdly, 3. Meeke­nesse of wisedome. it is a most winning quality in all our [Page 250] carriage, to shew meekenesse of wisedome to expresse a minde well gouerned, free from passions, and also from conceitednesse, fro­wardnesse, affectation, and the vaine shew of what we haue not in vs in substance. For each of these haue in them singular matter of irritation, and prouoke wicked men to scorne, and hatred, and reuiling.

Fourthly, 4. Reser­uednesse in foure things. there is a ho­ly kinde of Reseruednesse, which may adorne the life of a Christian in his carri­age among wicked men: And this Reseruednesse is to be shewed:

[Page 251]1. In not trusting our selues too farre with them, not beleeuing euery word, not bearing our selues vp­on euery shew of fauour from them. For as too much suspition of them breeds extreame alienati­on, if they perceiue it: so credulitie is no way safe: Pro. 14. 15. Iohn 2. 24.

2. By abstaining from iudging of them that are without. It is a most in­temperate zeale, that spends it selfe in the vaine and bootelesse censure of the estate of those that are without. Those cen­sures haue in them mat­ter [Page 252] of prouocation, and nothing of edification. It were happie for some Christians, if they could with the Apostle say often to their owne soules, What haue I to doe to iudge them, that are without? 1. Cor. 5. 12, 13.

3. By studying to be qui­et, and meddle vvith our owne businesse, casting a­bout, how to cut off all oc­casions, by w ^ch we might be intangled with any dis­cord, or contentions, or much businesse with them. It is a godly ambition to thirst after this quietnesse of life, 1. Thes. 4. 12.

[Page 253]4. By our silence in euill times, alwaies auoiding all such discourses, as might bring vs into danger, with­out any calling for our owne edification, or the edification of others. Ma­ny a man hath smarted sorely for want of this bri­dle for his tongue, when his words could doe no good to others, and much hurt to himselfe, A­mos 5. 13. Dauid held his peace while the wicked were present, Psal. 39. 1.

5. In forbearing to re­proue scorners, Prou. 9. 7, 8. & 23. 9.

6. In seasoning the [Page 254] words with salt, so as they discouer not vanity, light­nesse, vaine-glory, malice, or desire of reuenge, or the like faultes in their spee­ches.

7. In answering the foole, but not according to his folly, that is, not in such pride, passion, or reuiling fashion, as the foole ob­iects in, Prou. 26. 4, 5.

8. In getting out of their company, when we perceiue not in them the words of wisedome: If wee see they grow once to bee peruerse, outragious, or wilfull in any notorious offence of words or works, [Page 255] we must get from amongst them.

Thus of the eight waies wherein wee should shew reseruednesse: they are of excellent vse, if men would study them, and practise them.

5. Mercy 5. Mercy. is amiable e­uen in the eies of wicked men: and mercifull Chris­tians, that are full of good workes, doe bring a great deale of honour to Religi­on: It is true Religion, and vndefiled, to visite the fa­therlesse, and widowes, and to be vnspotted of the world: A conuersation, that is vnrebukeable, and full of [Page 256] mercy also, cannot but be very honorable: whereas Religion it selfe, when it is seated in the brests of such Christians, as haue forgotten to shew mercy, and do not study how to be doing good to others, is exceedingly darkened in the glory of it, and ma­ny times extremely ill spo­ken of: A true Christian should hold it a great dis­paragement, that any Pa­pist, or carnall man in the world (in equall compari­son) should put them downe, for either the ten­dernesse, or the aboun­dance of workes of mercy, [Page 257] 1. Pet. 2. 12. Math. 15. Iam. 3. 25.

6. When wee haue cause, 6. Vndauntednesse in a good cause. & a calling to speak for the truth, or to reproue sinne, it is an excellent grace to bee vndaunted, & free from seruile feares, flatterie: To giue place to wicked men in Gods cause, or to feare their fa­ces in the quarrell of Reli­gion, or to shew a minde that would repent of wel-doing, or that basely would stoupe some way to honour vngodly persons for our owne ends, is so farre from gaining true fa­uour with euill minded [Page 258] men, that it makes them to scorne and hate vs, and Religion so much the more: whereas a godly man, that is vnmoueable, & refuseth to praise the wic­ked, or iustifie the vngodly, and when hee hath cause, will contend with them, as Salomons phrase is, and not be like a troubled fountain, or a corrupt spring: hee may for the time receiue ill words from the wicked, but his heart is afraid of him, and his conscience doth admire him, Pro. 24. 25. & 28. 4. & 25. 26. 1. Cor. 16. 22.

7. The like aduantage [Page 259] is brought to the conuer­satiō 7. Pati­ence in af­fliction. of a godly man, when hee can shew like patience, and firmenesse of minde, in bearing all sorts of af­flictions, and crosses. Pati­ence in affliction makes a great shew before a wic­ked man, that well knowes how vnable he is so to car­rie himselfe, 1. Pet. 3. 14.

8. Lastly, to loue our ene­mies, and shew it by our fruits in forgiuing them, or being ready heartily to pleasure them, and ouer­come their euill with good­nesse: To pray for them, when they reuile and per­secute vs, is a transcendent [Page 260] vertue; euill men them­selues being Iudges, Luke 6. 27. to 31. Prou. 20. 22.

THus of our carriage toward the wicked: how we should carry our selues toward the godly, followeth to bee conside­red of:

The summe of all is, that wee must walke in loue: If wee can soundly dis­charge our duety to the [Page 261] godly, in respect of louing them vnfaignedly & hear­tily, and constantly, wee performe all that is requi­red of vs toward them: And this loue to the god­ly is so necessarie, as that it is imposed vpon vs, as the onely Commande­ment giuen by Christ, who in one word tels vs the sub­stance of our duties, Ioh. 13. 34. Ephe. 5. 2. 1. Pet. 2. 17. 1. Cor. 16. 14.

Now the Rules which in particular binde vs to the good behauiour in re­spect of our loue to the godly, concerne either the manifestation of our loue [Page 262] to them: or the preseruati­on of our loue to them.

Wee must shew our loue to the godly diuers waies: Six waies of mani­festing our loue to the godly.

First, 1. By cour­tesie. by courtesie and kindnesse towards them, and that in a speciall man­ner, being affectioned to­ward them with a brotherly loue and kindenesse. No brethren in nature should shew more kindnesse one to another, then Christi­ans should, Eph. 4. 33. Rom. 12. 10.

Secondly, 2. By re­ceiuing them. by receiuing and entertaining them: we must receiue one another, and be harberous one to ano­ther; [Page 263] and this with intire­nesse of affection: Nega­tiuely, it must bee without grudging, 1. Pet. 4. 9. Affir­matiuely, we must receiue one another, as Christ re­ceiued vs into glory, that is: First, without respect of de­sert; Wee haue done no­thing to deserue heauen; yet Christ hath receiued vs to glory: so, though the godly haue not pleasured vs any way greatly, yet because they are the chil­dren of God, we should make much of them, and entertaine them gladly. Secondly, not thinking any thing too deare for them: [Page 264] Christ hath not enuied vs the very glory of heauen, and therefore what can we doe to the brethren, that should answer the exam­ple of Christ? Rom. 15. 7.

Thirdly, by bearing their burthens; 3. By bea­ring their burthens. for so we should fulfill the Law of Christ, Gal. 6. 2. There are two sorts of burthens presse the godly: One inward, such as are temptations, and their owne corruptions; the other outward, such as are afflictions of all sorts: Now in both these, this rule holds; for when wee see a godly Christian mourne and lament his [Page 265] distresse in respect of his infirmities or temptations, wee must beare his bur­then, not by soothing him in his sinne, as if it were no sinne, but by laying his griefe to our owne hearts, and striuing to comfort him with the promises of God. This is not to make our selues guilty of their sinnes, or to beare with their sinnes, but to helpe them out of their griefe by consolation, out of their sinne by direction. Note, Note. that this is charged vpon vs, when sinne is a burthen to them, not be­fore; for till then wee are [Page 266] rather to reprooue them, or admonish them: But then we are to take notice of this Rule, when they confesse their sinnes, and are weary of them, and sorry for them: And thus also in their outward bur­thens we must beare them by comforting them, and aduising them, and hel­ping them, and shewing our affection to them, as if it were our owne case, so farre as we haue a calling, and power to help them.

Fourthly, 4. By pro­uoking them to good du­ties. by considering one another, to prouoke un­to loue, and good workes, Heb 10. 24. Note the dutie [Page 267] and the manner how it is to be done: The duty is, to stirre vp others all wee can to the increase of loue and aboundance of all good workes: the man­ner is shewed two waies; First, wee must prouoke them to it, both by exam­ple, and by exhortation, and all good waies, that might fire in them the de­sire of well-doing. Se­condly, we must consider one another, wee must stu­dy the estates of others, their wants, impediments, meanes, gifts, callings, &c. and accordingly apply our selues for the best aduan­tage [Page 268] to helpe them for­ward. It is not enough to doe it occasionally, but wee must meditate of it, and cast about, how, where, and when we must yeeld this helpe, and in­couragement, and furthe­rance.

Fifthly, 5. By faith­fulnesse in all their businesse. by doing what­soeuer wee do for the godly, heartily, and with all faith­fulnesse, as if it were for our selues, or our owne brethren, or kinred in na­ture, not being slothfull in seruice; or such as dis­appoint the trust reposed in vs: wee should doe all things wee vndertake for. [Page 269] them, with all fidelity and care, 3. Ioh. 5. Rom. 12. 6, 7, 8, 11. Yea, we should care for their good and profit, as wee would care for the good of the members of our owne body: for such are they to vs in the Mysti­call Body of Iesus Christ, as the former place to the Romanes sheweth.

Lastly, 6. By im­ploying our gifts for their good. we should shew our loue to the godly, by employing the gifts of our minde, as may be best for their good: As euery man hath receiued the gift, hee must so minister the same, as good Stewards of the ma­nifold grace of God. There [Page 270] are diuersity of gifts in the godly, as knowledge, vtte­rance, prayer, and the like▪ Now these are giuen to pro­fite withall, 1. Pet. 4. 10. 1. Cor. 12. As for example, The lippes of the wise must disperse knowledge, Pro. 15. 7. So when Christians meete together, as any haue receiued a Doctrine, or a Psalme, or an Interpretati­on: so must hee minister it for the profite of others, 1. Cor. 14. 26. and so must we help one another by prayer, either absent, or present, 2. Cor. 1. 11.

THus of the Rules that concerne the ma­nifestation of our loue to the godly: Now there are further diuers things to bee obserued for the pre­seruation of our loue to them: and these may bee cast into two heads: for, they are either such things as wee must doe; or, such things as wee must a­uoide.

The things that we must [Page 272] do to preserue loue are these. What wee must do to preseru [...] our loue to the godly. Wee must labour to be of one iudgment with them

First, wee must striue to be like minded in matters of opinion; many discords or abatements of affecti­on grow among Christi­ans for their differences of opinion in diuers things. It is true, that difference of Iudgement should not cause difference in affecti­on: If wee cannot bee of one minde, yet wee should bee of one heart; yet wee see the contrary, and therefore euery Christian should make conscience of it, to bee so wary and so humble in his opinions, [Page 273] especially in things doubt­full, or not so necessarie, as to take heed of admit­ting, who might shew dissent from the godly; or if hee must needs dissent, yet to bee very wary how hee discouer it to the vexation, or entanglement of others. Now because this is very hard to perswade Christians vnto, marke how vehemently the Apo­stle speakes of it, Rom. 15. 5, 6. Now the God of pati­ence and consolation grant you to be like minded, that yee may with one mouth and one minde glorifie God. We must learne of the Apo­stle [Page 274] to pray feruently for this, that our natures, and the natures of others, with whom wee conuerse, may bee fitted hereunto: and 1. Cor. 1. 10. the Apostle adiures them by the name of Iesus: I beseech you, bre­thren, by the name of our Lord Iesus Christ, that yee all speake the same thing, and that there be no diuisi­ons amongst you, but that yee bee perfectly ioyned to­gether in the same minde, and in the same iudgement. And in the Epistle to the Philippians cha. 2. ver. 1, 2, 3. Hee vrgeth them with strange vehemency to im­port [Page 275] the necessitie of this duty: If, saith he, there bee any consolation in Christ, or any fellowship of the Spirit, or any bowels of mercy, bee like minded, hauing the same loue, being of one minde. And certainely, this earnestnesse in requi­ring this duety, imports, that some peruerse Chris­tians will smoke one day, for their presumption and waywardnesse, and pride of opinions.

2. Wee must follow the things, 2. We must follow peace. which may make for outward peace; and to this end wee must labour to shew all meeknesse in our [Page 276] carriage, and long-suffering in for-bearing one another, and forgiuing one another, Ephes. 4. 2, 3, 4.

3. Wee must striue to heate our affections to such a degree, 3. We must couer their weaknesse as that it may be able to couer the in­firmaties of others: Hee must get a couering loue, that will liue constantly in the loue of the godly: A loue, that will couer a multi­tude of faults, 1. Pet. 4. 8. Prou. 10. 12.

4. We must confesse our faults one to another, We must confesse our faults one to another. I am. 5. 16. It doth exceedingly preserue loue, if men, when they haue offended, [Page 277] or wronged others, would quickly, and easily, and heartily acknowledge their offences: Nor doth this rule hold in case of tres­passe onely, but when we haue not wronged others, yet discreetly to com­plaine of the corruption of nature that cleaues to vs, and the infirmities which daily trouble vs: This doth work not onely compassion, but great in­crease of affection in o­thers towards vs: For ac­knowledgement preuents their secret loathing of vs for such frailties, if they should discouer them. [Page 278] And besides, it makes them the willinger to giue vs leaue to reproue their faults, when they see wee are as willing to reproue our owne; Besides the ease it brings to our owne hearts many times to make our moane to o­thers, when our con­sciences are troubled.

THus of what we must doe to preserue loue; 10. Things to bee a­uoided. Now further, that loue may be preserued amongst the godly, these things fol­lowing are to be auoided.

First, 1. Suits in Law. Suites in Law; A Christian must haue ma­ny considerations of his cause, before it can be law­full for him to goe to law with his brother; These kinds of contentions are [Page 280] most vnnaturall amongst Christians, and proue not only scandalous in respect of others, but extreamely grieuous and poisonous to themselues, 1. Cor. 6. 1, 4.

Secondly, 2. Dissimu­lation. Dissimulati­tion: our loue must be with­out faining, in deede, and in truth, not in shew, or in words, Rom. 12. 9. 1. Iohn 3. 18.

Thirdly, Concei­tednesse. 3. Conceitednesse. This is a vice, that ex­treamely vexeth others, and alienateth affection: wee must not be vvise in our selues, but rather in lowlinesse of minde esteeme another better then our [Page 281] selues, and shew it both by making our selues equall to them of the lower sort, and by going before others in giuing Honour and Praise, Rom. 12. 10, 16. Phil 2. 4. Pro. 12. 15.

Fourthly, reioicing in iniquitie. Our loue must be holy and pure, if wee would haue it preserued. It must haue nothing in it, that is vnseemely, nor must it bee an affection, that will take pleasure in the vices, or faults of those, with whom wee conuerse, 1. Cor. 13. 5, 6.

Fiftly, 5. World­linesse and selfe-loue. The minding of our owne things: wee must [Page 282] not study for our selues, and our owne ends onely in conuersing, 1. Cor 13. 5. The meaning is not, that wee should leaue our cal­lings, and our houses, to spend the greatest part of our time in our neigh­bours houses, but he pro­hibits, First, Worldlinesse, and excessiue cares about our businesse, and the things of this life, which hinders needfull societie with the godly: and se­condly, hee forbids selfe-loue in conuersing, when men in all things aime at their owne profit, or plea­sure, or credit, and doe [Page 283] not as well seeke the good of others: we may minde our owne things, but not onely.

6. Sixtly, 6. Fickle­nesse. Ficklenesse and Vnconstancie: we must looke to it, that brotherly loue continue, Heb. 13. 1. and to this end wee must looke to the leuitie of our owne natures, and striue to make good, by conti­nuance, the affection wee haue conceiued and pro­fessed to others. Some are of such vnconstant dis­positions, that they will loue vehemently for a fit, and suddenly fall off with­out reason, but not with­out [Page 284] singular shame, and blemishing of their re­putations. For such tem­pers are hardly fit for any societie. Now this must bee repented of, and re­fonned.

Seuenthly, 7. Vaine­glory. wee must take heede of vaine-glory, and an ouer-eager desire of credit and estimation aboue others. For this is the cause of much vnrest in our owne hearts, and of much interruption in bro­therly loue. And vvhy wouldest thou be so high­ly esteemed of? Thou considerest not the hard taske thou layest vpon thy [Page 285] selfe, to bee euer carefull to answere that great praise, or estimation thou desirest: Nor markest thou, how thereby thou art made to offend against thy brother: by enuying him, by backbiting; or o­ther waies of prouocati­on, nor yet how little this commends thee to God, Gal. 5. 26.

Eightly, 8. Iudging. take heede of iudging thy brethren, not but that thou maist say, that sinne is sinne, but looke to thy selfe in two things:

First, that thou censure not thy brother about [Page 286] things indifferent, or doubtfull: such as cere­monies were and are. This is flatly forbid­den, Rom. 14. 3, 13.

Secondly, that thy sus­pitions transport thee not to condemne thy brother for hidden things, the things of darknesse and counsels of the heart: till thou be sure of the fault, or offence, thou maist not iudge, or censure, 2. Cor. 4. 5.

Ninthly, if there be any occasion of grieuance that loue may be renewed, or preserued, looke to two things:

[Page 287]First, 9. Euil words and complai­ning. that thou render not reuiling for reuiling, 1. Pet. 3. 9.

Secondly, that thou grudge not against thy brother, or by whispe­ring depraue his acti­ons, or backbiting, or complaine against him to his disgrace in things, where the right is not apparantly disco­uered, Iam. 5. 9.

Lastly, 10. For­sake not their as­sembly. if thou wouldest preserue thy selfe in the loue of the godly, then thou must take heede of forsaking the assembling to­gether of the Saints: Thou must preserue all vvayes [Page 288] of exercising the Com­munion of Saints, and hold fellowship with them in Gods House, and in your owne dwelling. Pro­phanenesse must not draw thee from the Temple, nor worldlinesse from so­cietie, and louing, and profitable conuersation with thy godly friends and acquaintance, Heb. 10. 25.

HItherto of such rules of conuersation, as [Page 289] direct vs in our carriage toward the godly consi­dered in generall. Now there are other rules, which concerne onely some of the godly: Namely:

• 1. Such as are fallen.
• 2. Such as are weake.
• 3. Such as are strong.
• 4. Such as are especial­ly knit vnto vs in friend­ship.

For the first, those that are fallen, are either fallen from God, or fallen from thee. Such as are fallen from God, are either fallen grosely, and of habite, or by infirmitie, and sud­denly.

[Page 290]Those, that are fallen grosely, are either guiltie of foule vices, or else of extreme omissions, such as that, which the Apostle instanceth in of Idlenesse, and the generall neglect of their callings.

Now towards both these thou must bee thus or­dered: How we must carry our selues towards such as are fallen fro God.

First, warne them in the beginning, and reproue them sharpely, 1. Thes. 5. 14.

Secondly, if they mend not, auoide them, with­draw thy selfe frō them, conuerse not familiar­ly with them, let them [Page 291] not be the companions of thy life, 1. Cor. 5. 11. 2. Thes. 3. 6, 14.

Thirdly, if they repent, forgiue them, and com­fort-them, lest they be swallowed vp of griefe, 2. Cor. 7. 2, 8.

Now if they bee fallen by infirmitie, either they are likely to offend again, or not. If they bee likely to fall further, saue them with feare, pulling them out of the fire, Iude 23. but if not, then restore such a one with the spirit of meeke­nesse, comfort him, deale gently with him, Gal. 6. 1.

This of thy carriage to [Page 292] such as are fallen from God.

As for those, How we must carry our selues towards such as trespasse against vs. that are fallen from thee, by tres­passing against thee, thou must obserue these rules of carriage towards them.

First, in slighter wrongs doe all things vvithout reasonings, or murmu­rings: either speake not of it, or so, as thou shew no repining, or vexa­tion about it, Phil. 2. 14. Secondly, in great wrongs, thou must doe two things:

First, obserue the me­thode of our Sauiour Christ: when the trespasse [Page 293] is secret, goe and tell him of it betweene thee and him: If he mend not, then take two or three other discreet godly persons with thee, and tell him of it againe: if hee yet mend not, then diuulge it, and acquaint the Church with it: Ei­ther seeke a publike sen­tence vpon him from au­thoritie, or acquaint the godly generally with it: and if these courses will not amend him, then a­bandon his societie, as if hee vvere a Heathen, or a Publican, Mathew 18. 15.

Secondly, if by any of [Page 294] these courses hee repent, forgiue him, yea, and that as often as hee saith, it repenteth him, if he should doe thee many iniuries, Luke 17. 3, 4.

THus of thy carriage toward them that are fallen.

Towards weake Chri­stians we must bee thus or­dered: How we must carry our selues towards weake Christians

First, we must take heed, [Page 295] that wee intangle them not with, doubtfull disputations in matters of ceremonies, or things indifferent, Rom. 14. 1.

Secondly, we must get the skill to beare with their weakenesses, & meere fraile­ties, Rom. 15. 1.

Thirdly, wee must be wonderfull carefull, that wee doe not offend them, or cast any stumbling blockes in their way, Math. 18. 1. Cor. 10. 32.

Fourthly, wee must in­courage them, and comfort them, and support them all we can, 1. Thes. 5. 14.

Fiftly, in things indiffe­rent, [Page 296] wee must not thinke it much to crosse our selues to please them, and to suffer a little bondage in the re­straint of our liberty, rather then vexe them; especially for the furtherance of their soules in the meanes of their saluation, wee should become all things to all men, Gal. 5. 13. 1. Cor. 9. 20, 21, 22.

3. Towards strong Chri­stians wee must be thus or­dered: How we must carry our selues towards the strong.

1. First, we must acknow­ledge such, 1. Cor. 16. 18.

2. We should set them and their practice before vs, as paterns, & examples of imitation, 1. Cor. 5. 17. Phil. 3. 17.

[Page 297]3. Wee should submit our selues to such, to let them aduise vs, & admonish vs, and with all should submit our iudgements in things doubtfull to theirs, 1. Cor. 16. 16. 1. Pet. 5. 5.

4. Towards thy friend thou must be thus ordered. How we must carry our selues towards our special friend.

1. Neuer forsake him, Prou. 27. 10.

2. Giue him hearty coun­sell, Prou. 27. 9.

3. Bee friendly to him, Prou. 28. vlt.

4. Communicate thy se­crets to him, Iohn 15. 15.

5. Loue him with a speciall loue.

1. As thine owne soule, [Page 298] Deut. 13. 6.

2. Let thy loue be at all times, euen in aduersitie, Prou. 17. 17.

3. It must bee a sincere loue, that looketh not for gifts, or rewards, Pro. 19. 6.

4. It must be such a loue, as will reach to his posteritie also, if need be, 2. Chro. 20. 7

HItherto of the rules of order in respect of God, or our neighbours. [Page 299] Now follow the rules that concerne our selues:

And these are of two sorts. For they are either such, as order vs at al times, or such as order vs in the times of affliction.

The first sort concerne either our generall, or parti­cular calling.

The rules that concerne our generall calling, How we must carry our selues in our ge­nerall cal­ling. as in this place they are to bee considered of, concern ei­ther: 1. our Faith: 2. or our repentance: 3. or our hope.

1. The rules, 1. In mat­ters of faith. that con­cerne our Faith (supposing the Christian to be infor­med [Page 300] in the things contai­ned in the former Treati­ses) are onely these two:

First, thou must be expert in the Catalogue of promises, that concerne infirmities, mentioned in the third Treatise. For those wil pre­serue thy faith in Gods fa­uour, against the daily ex­perience of frailetie, and infirmitie in thy selfe. For thou maist by them see, that thou hast no reason to doubt of the continuance of Gods loue to thee only, because of thy many weak­nesses. For in those pro­mises, hee hath and doth declare, how graciously he [Page 301] is inclined to his seruants, and passeth by their frail­ty, and accepteth their de­sires and endeuours, &c. This rule will prooue a maine support of the con­tentment of thy life: and therefore let not Sathan make thee either despise, or neglect it.

Secondly, thou shalt doe well to establish thy iudgement particularly in the doctrine of the princi­ples expressed in the fifth Treatise; and by sound learning of them settle thy selfe, so as thou bee no more carried about with the winde of any contrary [Page 302] doctrine: It should be the labour & care of all good Christians to keep the pat­tern of wholesome words, 2. Tim. 3. 13.

Concerning thy repen­tance, 2. About thy repen­tance. as now it is to bee vrged vpon thee; after thy assurance one rule is of singular vse, and that con­cernes the Catalogue of pre­sent sinnes: By the direc­tions in the first Treatise, I suppose thou hast deliue­red thy selfe from the bo­dy of sinnes, so as the most of those euils mentioned in thy first and great Cata­logue, are shaken off, ne­uer to bee committed a­gaine, [Page 303] and so thou hast no more to doe about them, but giue God thankes for thy deliuerance from them through Iesus Christ: Now because after thy first re­pentance, there will re­maine some corruptions, which as yet are not roo­ted out; thy course for thy whole life, for these re­mainders of sinne, would be this: Make thee a Ca­talogue of thy present sinnes, euen of such euils as thou findest thy selfe yet daily prone vnto. Exa­mine thy selfe seriously to this end: it may bee thou wilt finde 6. or 8. or 10. or [Page 304] more, or fewer euils, which yet hang vpon thy nature and life: Thy course for the vse of this Catalogue may be this: I suppose thou art instructed so far, as to know the profite of daily calling vpon God: Now where­as inprayer thou dost; or oughtst to make confessi­on of thy sinnes, in stead of a more generall confes­sion, vse still thy Cata­logue, that is, labour euery day to iudge thy selfe dis­tinctly for those sins that doe presently annoy thee: Hold on this course con­stantly; till thou haue got­ten power against all, or [Page 305] any of them, and as thou findest vertue against any of them, so alter thy Ca­talogue, giuing thankes for the sinnes thou gettest head against, and putting them out of thy Cata­logue. The paines is lit­tle, it is once done for a long time, and thy memo­ry will easily carry thy spe­ciall present faults: Be­sides, this distinct daily re­membrance of thy present sins, will make thee more watchful against those sins; & thou maist once a year, or once a quarter, or be­fore euery Communion, examine thy selfe anew, [Page 306] and mend thy Catalogue, by putting in any corrup­tion, which thou discoue­rest then, or at any time, to arise anew in thee, and putting out such euils, as by prayer thou hast gotten victory against: Thus maist thou see the state of thy soule distinctly al the daies of thy life, discerning when thou goest forward or backward: Besides, this course of daily iudging thy selfe, keeps thee out of the danger of any wrath from God.

Concerning thy hope, 3. About thy hope. there are foure things for thee to doe.

[Page 307]First, pray constantly and earnestly, for the know­ledge of the great glory is prouided for thee: Thou must forme the admirati­on of heauen in thee, by prayer: for naturally it is not in vs, Ephes. 1. 18, &c.

Secondly, thou must vse all diligence to perfect thy assurance of heauen, when thou diest, Heb. 6. 12. 1. Pet. 1. 13.

Thirdly, thou must striue to accustome thy thoughts to the daily contemplation of heauen, that thy conuersa­tion may be in heauen, Phil. 3. 20,

Fourthly, thou must [Page 308] striue to direct thy heart, and inable thy selfe to the expectation of the comming of Iesus Christ; thou must labor for that skill distinct­ly, to be able to waite for the comming of Iesus Christ, and to shew that thou lo­uest his appearing, 1. Thes. 1. 10. & 2. Thess. 3. 5. Gal. 5. 5 2. Tim. 4. 8.

THus of the Rules that concerne thy General Calling: 7. Things to be auoi­ded in our particular Calling. in thy Particular Calling there are seuen [Page 309] things to be auoided.

The first is slothfulnesse, and thou art guiltie of this sinne, both when thou dost not the labours of thy cal­ling, and when thou ob­seruest not the seasons, and opportunities of thy Cal­ling, Prou. 10. 4, 5. And that thou maist bee free from this sin, thou must auoide together with it the occasi­ons of it: And so thou must auoide 1. The loue of sleep, Pro. 20. 13. 2. Good fellow­ship, & haunting of Ale-houses, and Tauernes, and keeping company with dis­solute persons, Prou. 21. 17. 3. Wandring from thine [Page 310] owne house, euen that vnne­cessary going from house to house, though it bee not to places of ill fame. Fourth­ly, thou must take heed of pertinacious entertaine­ment of doubts and ob­iections about thy Cal­ling, thou shouldst bee a­fraid of excuses for idle­nesse, especially to bee so selfe willed, as to be glad of any thing may seeme to patronize thy slouthfulnes, Prou. 20. 4. & 15. 19. & 26. 16. And therefore to con­clude this Rule, when thou art about thy calling, what thou dost, do with all thy power, Eccles. 9. 10. and rest [Page 311] not in words or pratling: Hee is not diligent, that brags much of what work hee can or will do, but hee that doth it indeed, Prou. 14. 23.

The second sin to bee auoided in thy particular calling, 2. Vnfaith­fulnesse. is Vnfaithfulnesse, Prou. 20. 6. and so thou must take heed of breach of thy promise in thy dealings with men, Psal. 15. 6. and also thou must take heed of all deceitfull courses, all waies of fraud and couze­nage. It is a hatefull thing in men, when they are such as cannot be trusted, either because they make not [Page 312] conscience of keeping their words, or because they will vse so much cun­ning and deceit, and dissi­mulation, & lying in their dealings.

The third sinne to bee auoided, 3. Rash­nesse. is Praecipitation, hastinesse, and vnaduised rashnesse arising out of the leuity of mens mindes, or their wilfulnesse. Proui­dence and wise Diligence is wonderfull requisite vn­to a right ordering of our selues in our Callings, Pro. 21. 5.

The fourth sinne to bee auoided, 4. Passion. is Passion or per­turbation; and that hath [Page 313] in it both vncheere­fulnesse and vnquietnesse: vncheere. fulnesse, when men are not content with their Cal­lings, or Gifts, or Estates, 1. Cor. 7. 17. vnquietnesse, when men are froward, & carry themselues peeuish­ly, or cholerickly with those that are about them. This sinne of frowardnesse is vehemently censured & condemned in Scripture, Prou. 11. 29. Psal. 37. 8. Pro. 16. 32. & 19. 11. & 25. 28. whereas God requires a quiet, contented, and mer­ry heart, Pro. 17. 22. Eccles. 9. 7, 8.

The fift thing to bee a­uoided [Page 314] and shunned, 5. The temptati­ons of thy calling. is the Temptations of thy Calling; euery Calling in the world is assaulted with certaine temptations, and they are vsually of two sorts; For first in all Callings there are certain vnlawfull cour­ses held for gaine by wic­ked men, which wee call the sinnes of such a Calling. These vniust courses thou must learne to auoide, and abhorre, and so exercise thy Calling, as thou shun those sinfull courses vsed by wicked men in that Calling: secondly, euery Calling is assaulted with crosses, & afflictions: Now [Page 315] in these afflictions the de­uill is wont to tender ill counsell, to perswade to sinne, or the vse of vnlaw­full meanes, or other sins of distrust in God: All these thou must auoide.

Sixtly, 6. World­linesse. thou must take heed of Worldlinesse, or set­ting thy heart vpon these earthly things thou art to deale with in thy Calling: Thou must euer be ready to confesse, and shew it by thy practice, that thou ac­countest thy selfe to be but a stranger and Pilgrime in this world, Heb. 11. 13. and if riches increase, thou must look to it, that thou set [Page 316] not thy heart vpon them, Psal. 62. 10. Thou must vse the world, but not loue the world, 1. Ioh. 2. 15. Thou maist and oughtest to bee carefull to do the duties of thy Calling; but thou must in nothing be carefull about the successe, but submit thy selfe in all things to God, Math. 6. 1. Cor. 7. 32. Thou must behaue thy selfe like a weaned child, Psal. 131. 1, 2. Take heed of eating too much hony, Prou. 25. 16, 17. & 27. 1, 2.

The seuenth, and last thing thou must auoid, is prophanenesse, 7. Pro­phanenes. which is to vse the workes of thy Cal­ling [Page 317] without exercising thy selfe in the Word of God, and daily prayer for Gods blessing vpon thy labours, and the creatures thou art to vse, Psal. 90. 1. Tim. 4. 3, 4. Gen. 24. 11, 12, 26, 27.

THus of the Rules of carriage which con­cerne thy selfe at all times: How wee must carry our selues in afflicti­on. Now follow the Rules that shew thee how to behaue thy selfe in the time of af­fliction [Page 318] and aduersity. When thou art in afflicti­on, thou must consider what thou must auoide, and what thou must doe.

Thou must auoide eight things. 8 Things to bee a­uoided. 1. Dissem­bling.

First, Dissembling: Make not thy selfe poore when thou art rich; nor sick when thou art well, Prou. 13. 7.

Secondly, 2. Shame. Shame; Be not ashamed of that condition God brings thee into: beare thy crosses with spi­rituall magnanimity, ac­count not thy selfe disho­noured by Gods hand, who doth all for the best, 1. Pet. 4. 16.

[Page 319]Thirdly, 3. Impati­ence. Impatience: grieue not at Gods works: sorrow not after the world: Fret not at God or man; Refuse not Gods chastening, but with patience beare what is laid vpon thee: It is the Lord, let him do what­soeuer hee will with thee, Prou. 3. 11.

Fourthly, 4. Discou­ragement. Fainting, or discouragement of heart: Liue by faith; call not Gods loue into question: keep thee in the good way, Prou. 24. 10.

Fifthly, 5. Trust in carnall friends. Trust vpon car­nall friends; Relye not vp­on-man, but vpon God: Trust not in the arme of flesh, Prou. 27. 10.

[Page 320]Sixtly, 6. Perplex­ed eares. Too much Care­fulnesse for the meanes how to get out of afflicti­on: Commit thy way to God, and put thy trust in him; vse all lawfull meanes, but dis­tresse not thy heart with bootlesse cares: Cast thy care vpon God, for hee careth for thee, phil. 4. 6. Iam. 4. 10.

Seuenthly, Suddaine feares; 7. Suddain feares. Bee not so amazed with the first tydings, or beginnings of any afflicti­on, discouer not such want of faith, as to be guilty of those violent passions of feare; Gods loue is vn­changeable: and though heauen and earth should [Page 321] go together, yet God will be with thee; Hee will not leaue thee, nor forsake thee, Prou. 3. 25.

Eightly & lastly, 8. Careles­nesse of thy waies. Care­lesnesse of thy waies; be not secure in sinning, but let thy crosses melt off some of thy drosse, & draw thee neere to God: Go not on boldly to sinne without re­gard; if the Lord haue any quarrell against thee, hum­ble thy selfe and depart from iniquity, Prou. 14. 16.

The things then thou must doe on the contrary side, 5. Things to be done in the time of af­fliction. are these: When thou art in affliction, thou must do these things:

[Page 322]First, thou must pray, and call vpon the name of the Lord; as these expresse Scriptures require, Iam. 5. 13. Psal. 50. 15. 1. Cor. 4. 12, 13.

Secondly, thou must beare thy crosse with pati­ence, and contentation, Iam. 1. 4. 1. Pet. 3. 15. Esay 5. Phil. 4. 6. 2. Cor. 6. 8. Prou. 12. 9.

Thirdly, thou must la­bour for wisedome to know how to carry thy selfe dis­creetly, and to vse all good meanes for thy deliue­rance, Iam. 1. 5.

Fourthly, thou must bee sure to shew thy trust in God, and cast thy burthen [Page 323] on the Lord, Iam. 5. 7, 8. Na­hum. 1. 7. Psal. 27. vlt. & 37. 7. & 55. 22.

Fifthly, thou must shew thy obedience to God; and that thou dost,

1. If thou submit thy selfe to Gods will, Heb. 5. 8.

2. If thou iudge thy self, & acknowledge thy sinnes to God, Hosh. 5. vlt. Iob 36. 8.

3. If thou be constant in the good waies of godlinesse, Psal. 37. 34.

4. If thou learne more righteousnesse, & art made by thy crosses to do holy duties with better affecti­ons, Esay 26. 11.