PARTITION I.

THe benefits purchased for us by Christ, are such as will undoubt­edly make the soul happy, for e­ternal happiness it self is one of them; but because these benefits belong not to us, till we perform the Condition required of us, whoever desires the happiness of his soul, must set himself to the performing of that condition; what that is, I have already mentioned in General, That it is the hearty honest endeavour of obeying the whole Will of God. But then that Will of God containing under it many particulars, It is necessary we should also know, what those are; That is [Page 2] what are the several things, that God now requires of us, our performance whereof will bring us to everlasting happiness; and the neg­lect to endless misery.

2. Of these things there are some, Of the light of N [...]tu [...]e. which God hath so stamp't upon our souls, that we N [...]turally knew them; that is, we should have known them to be our duty, though we had never bin told so by the Scripture. That this is so, we may see by those heathens, who having never heard of either Old or New Te­stam [...]nt, do yet acknowledg themselves bound to some General duties, as to worship God; to be just, to honour their Parents, and the like. And as S. Paul saith, Rom 2. 15. Their consciences do in those tbings accuse or excuse them, That is, tell them, whether they have done what they should, in those particulars, or no.

3. Now though Christ have brought grea­ter light into the world, yet he never meant by it to put out any of that Natural light, which God had set up in our souls: There­fore l [...]t me here by the way, advise you not to walk contrary even to this lesser light, I mean not to venture on any of those Acts, which meer natural conscience will tell you are sins.

4. It is just matter of sadness to any Chri­stian heart, to see some in these dayes, who profess much of Religion, and yet live in such sins, as a meer heathen would abhor; men that pretending to higher degrees of light, and ho­liness, [Page 3] then their brethren do, yet practice con­trary to all Rules of common honesty, and make it part of their Christan liberty so to do, of whose seducement, it concerns all that love their soules to beware; and for that purpose let this be laid as a foundation, That that Re­ligion, or opinion cannot be of God, which al­lowes men in any wickedness.

5. But though we must not put out this light, which God hath thus put into our soules, yet this is not the only way, whereby God hath revealed his will, and therefore we are not to rest here, but proceed to the knowledg of those other things, which God hath by other means revealed.

6. The way for us to come to know them, The light of Scriptures. is by the Scriptures, wherein are set down those several commands of God, which he hath given to be the Rule of our duty.

7. Of those some were given, before Christ came into the world, such are those precepts we find scattered throughout the Old Testa­ment, but especially contained in the Ten Com­mandments, and that excellent book of Deute­ronomy; others were given by Christ, who added much both to the Law implanted in us by Nature, and that of the Old Testament, and those you shall find in the New Testament, [...]n the several precepts given by him and his Apostles: But especially in that divine Sermon [...]n the Mount, set down in the fifth, sixth, [...]eventh Chapters of S. Matthews Gos­ [...]el.

[Page 4] 8. All these should be severally spoke to, but because that would make the discourse ve­ry long, and so less fit for the meaner sort of men, for whose use alone it is intended, I chuse to proceed in another manner: By summing all these together, and so as plainly as I can, to lay down, what is now the duty of every Ch [...]istan

9. This I find briefly contained in the words of the Apostle, The Three great bran­ches of man, duty. Tit. 2. 12. That we should live soberly, righteously, and Godly in this pre­sent world; where the word soberly contains our duty to our selves, righteously, our duty to our neighbour, and Godly, our d [...]ty to God. These therefore shall be the heads of my dis­course, our duty to God, our selves, and our neighbour. I begin w [...]th that to God, that being the best ground-work whereon to build b [...]th the other.

10. There are many parts of our duty to God, Duty to God. The two chief are these: First to ac­knowledg him to be God, Secondly, to have no other; under these are contained all those particulars, which make up our whole duty to God, which shall be shewed in their order.

11. To a [...]knowledg him to be God, Acknow­ledging h [...]m to be God. is [...]o believe him to be an infinite glorious Spirit, that was from everlasting, without beginning and sh [...]ll be to everlasting, without end. That he is our Creator, Redeemer, Sanctifier, Fa­t [...]er, Son, and Holy-Ghost, one God, bles­sed for eve. That he is suject to no altera­tions, but is unchangeable; that he is no bodil [...] [Page 5] substance, such as our eyes may behold, but Spiri­tual, and invisible, whom no man hath seen, nor can see, as the Apostle tell us, 1 Tim. 6. 16. That he is infinitely great, and excellent, be­yond all that our wit or conceit can imagine, that he hath received his being from none, and gives being to all things.

12. All this we are to believe of him, in re­gard of his essence, and being; But besides this, he is set forth to us in the Scripture, by several excellencies, as that he is of infinite goodness, and Mercy, Truth, Iustice, Wisdom, Power, All-sufficiency, Majesty: That he dis­poses, and governs all things by his providence; that he knows all things, and is present in all places; these are by Divines called the Attri­butes of God, and all these we must undoubt­ingly acknowledg, that is, we must firmly be­lieve all these Divine excellencies to be in God, and that in the greatest degree, and so that they can never cease to be in him, he can never be other, then infinitely Good, Merciful, True, &c.

13. But the acknowledging him for our God, signifies yet more then this, it means that we should perform to him all those several parts of duty, which belong from a Creature to his God; what those are, I am now to tell you.

14. The first is Faith, Faith. or belief, not only that forementioned of his essence, and Attributes, but of his word, the believing most firmly, that all that he saith, is perfectly true. This ne­cessarily [Page 6] arises from that Attribute, his truth, it being natural for us to believe whatsoever is said by one of whose truth we are confident. Now the holy Scriptures being the word of God, we are therefore to conclu [...]e, that all that is contained in them, is most true.

15. The things contained in them are of these four sorts: Of his Af­firmations. First, affirmations, such are all the stories of the Bible, when it is said, such and such things came so and so to pass; Christ was born of a virgin, was laid in a manger, &c. And such also are many points of Doctrine, as that there are three Persons in the God-head, that Christ is the Son of God, and the like. All things of this sort thus delivered in Scrip­ture, we are to believe most true. And not only so, but because they are all written for our instruction; we are to co [...]sider them for that purpose, that is, by them to lay that founda­tion of Christian-knowledg, on which we may build a Christian life.

16, Com­mands The Second sort of things contain'd in the Scripture are the Commands, that is, the several things enjoyned us by God to perform; these we are to believe to come from him, and to be most just, and fit for him to Command. But then this belief must bring forth obedience, that what we believe thus fit to be done▪ be indeed done by us; otherwise our belief that they come from him, serves but to make us more inexcusable.

17. Thirdly, the Scripture contains threat­nings; Threat­nings many texts there are which th [...]eaten [Page 7] to them that go on in their sins, the wrath of God; and under that are contain'd all the pu­nishments, and miseries of this life, both spi­ritual and temporal, and everlasting de­struction in the life to come. Now we are most stedfastly to believe, that these are Gods threats, and that they will certainly be per­formed to every impenitent sinner But then the use we are to make of this belief is to keep from those sins, to which this destructi­on is threatned, otherwise our belief adds to our guilt; that will willfully go on in spight of those threatnings.

18. Fourthly, Promises. the Scripture contains Pro­mises, and those both to our bodies, and our soules; for our bodies there are many promises, that God will provide for them what he sees necessary; I will name only one, Mat. 6. 33. Seek ye first the Kingdom of God and his righ­teousness, and all these things, that is, all out­ward necessaries shall be added unto you: But here tis to be observed, that we must first seek the Kingdom of God and his righteousness, that is, make it our first and greatest care, to serve and obey him, before this promise even of temporal good things belongs to us. To the soul there are many and high promises, as first, that of present ease, and refreshment which we find, Mat. 11. 29. Take my yoke upon you, and learn of me, and ye shall find rest to your soules: But here it is apparent, that before this rest belongs to us, we must have taken on us Christs yoke, become his servants, and dis­ciples. [Page 8] Finally there are promises to the soul, even of all the benefits of Christ; but yet those only to such, as perform the condition requir­ed; that is, pardon of sins to those that repent of them, increase of grace to those that diligently make use of, what they have already, and humbly pray for more, and eternal salvation to those that continue to their lives end, in hearty obedience to his Commands.

19. This belief of the promises must there­fore stir us up to perform the condition, and till it do so, we can in no reason expect any good by them; and for us to look for the benefit of them on other termes, is the same mad pre­sumption, that it would be in a Servant to chal­lenge his Master, to give him a reward for having done nothing of his work, to which a­lone the reward was promised; you can easily resolve, what answer were to be given to such a servant, and the same are we to expect from God in this case; nay further, it is sure God hath given these promises to no other end, but to invite us to holiness of life, yea he gave his Son in whom all his promise [...] are as it were sum'd up for this end. We usually look so much at Christs coming to satisfie for us, that we forget this other part of his errand. But there is nothing surer, than that the main purpose of his coming into the world, was to plant good life among men.

[Page 9] 20. This is so often repeated in Scripture, that no man that considers, and believes what he reads, can doubt of it. Christ himself tells us, Mat 9. 13. He came to call sinners to re­pentance; and S. Peter, Acts. 3. 26. Tell us, that God sent his Son Iesus to bless us, in turning every one of us from his iniquities; for it seems the [...]rning us from our iniquities▪ was the grea­test special blessing, which God intended us in Christ.

21. Nay we are taught by S. Paul, that this was the end of his very death also, Tit. 2. 14. Who gave himself for our sins, that he might redeem us from all iniquity, and purifie to him­self a peculiar people, zealous of good works; and again, Gal. 1. 4. Who gave himself for us, that he might deliver us from this pre­sent evil world, that is from the sins, and ill customes of the world. Divers other texts there are to this purpose, but these I suppose sufficient to assure any man of this one great truth, that all that Christ hath done for us, was directed to this end, the bringing us to live Christianly; or in the words of S. Paul, to teach us, that denying un­godliness and worldly lusts, we should live soberly, righteously, and Godly in this present world.

22. Now we know Chr [...]st is the foun­dation of all the promises, in him all the promises of God are yea, and Amen, 2 Cor. 1. 20. And therefore if God gave Christ to this end, certainly the promises [Page 10] are to the same also. And then how great an abuse of them is it, to make them serve for purposes quite contrary to what they were in­tended, viz. to the encouraging us in sins, which they will certainly do, if we perswade our selves, they belong to us, how wickedly soever we live. The Apostle teaches us ano­ther use of them, 2 Cor. 7. 1. Having there­fore these promises, let us cleanse our selves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God. When we do thus, we may justly apply the promises to our selves, and with comfort expect our parts in them. But till then, though these promises be of cer­tain truth, yet we can reap no benefit from them, because we are not the persons, to whom they are made, that is, we perform not the condition required, to give us right to them.

23. This is the Faith, or belief required of us towards the things God hath revealed to us in the Scripture; to wit, such as may answer the end, for which they were so revealed, that is, the bringing us to good lives; the bare believing, the truth of them, with­out this, is no more then the Divels do, as S. James tells us, Chap. 2. 19. Only they are not so unreasonable, as some of us are, for they will tremble, as knowing well this Faith will never do them any good But many of us go on confidently, and doubt not the sufficiency of our Faith, though we have not the least fruit of obedience to approve it by; let such hear S. [Page 11] James judgment in the point, Chap. 2. 26. As the body without the spirit is dead, so Faith, if it have not works, is dead also.

24. A Second duty to God is Hope, that is, Hope. a comfortable expectation of these good things he hath promised. But this, I told you before of Faith, must be such, as agrees to the nature of the promises, which being such as requires a condition on our part, we can hope no fur­ther, then we make that good; or if we do, we are so far from performing by it this duty of hope, that we commit the great sin of presumption, which is nothing else, Presumpti­on. but hoping where God hath given us no ground to hope. This every man doth, that hopes for pardon of sins, and eternal life, without that repentance and obedience, to which alone they are promi­sed, the true hope is that which purifies us; S. John saith, 1. Ep. 3 5. Every man that hath this hope, purifieth himself, even as he is pure, that is, it makes him leave his sins, and ear­nestly endeavour to be holy, as Christ is, and that which doth not so, how confident soever it be, may well be concluded to be but that hope of the Hypocrite, which Job assures us shall perish.

25. But there is another way of transgres­sing, D [...]sp [...]ir. this duty, besides that of presu [...]p [...] and that is by Desperation, by which [...] not that, which is ordinarily so calle [...] [...] the despairing of mercy, so long as [...] in our sins▪ for that is but just for [...]: But I mean such a desperation, as makes us [...]e [Page 12] over endeavour, that is, when a man that sees he is not at the present such a one, as the pro­mises belong to, concludes, he can never be­come such, and therefore neglects all duty, and goes on in his sins. This is indeed the sinful desperation, and that which if it be continued in, must end in destruction.

26. Now the work of hope is to prevent this, by setting before us the g [...]nerality of the promises, that they belong to all that will but perform the condition. And therefore though a man have not hitherto performed it, and so hath yet no right to them, yet hope will tell him, that that right may yet be gained, if he will now set heartily about it. It is therefore strange folly for any man, be he never so sinful, to give up himself for lost, when if he will but change his course, he shall be as certain to partake of the promises of merey as if he had never gone on in those former sins.

27. This Christ shews us in the parable of the Prodigal, Luke 15. where we see that Son, which had run away from his fa­ther, and had consumed the portion gi­given him, in riotous living, was yet upon his return and repentance used with as much kindness by the Father, as he that had never offended, nay with higher and more passio­nate expressions of love. The intent of which parable was only to shew us how gra­ciously our heavenly Father will receive us, how great soever our former sins have bin, if [Page 13] we shall return to him with true sorrow for what is past, and sincere obedience for the time to come; nay so acceptable a thing is it to God, to have any sinner return from the error of his wayes, that there is a kinde of triumph in heaven for it, there i [...] joy in the presence of the An­gels of God, over one sinner that repent­eth: Lu. 15. 10. And now who would not rather chuse by a timely repentance, to bring joy to heaven, to God, and his holy An­gels; then by a sullen desperation to please Satan and his accursed Spirits; especially when by the former we shall gain endless happiness to our selves, and by the latter as endless torments.

28. A third duty to God is love; There are two common Motives of love amongst men, Love its Motives. the one the goodness and excellency of the person; the other his particular kindness, and love to us, and both these are in the highest degree in God.

29. First he is of infinite goodness, and excel­lency in himself; Gods ex­cellency. This you were before taught to believe of him, and no man can doubt it, that considers but this one thing, that there is nothing good in the world, but what hath received all its goodness from God: His goodness is as the Sea, or Ocean; and the goodness of all creatu [...]es, but as some small streames, flowing from that Sea; now you would certainly think him a mad man, that should say the S [...]a were not greater [Page 14] then some little brook, and certainly it is no less folly to suppose, that the goodness of God doth not as much (nay infinitely more) exceed that of all creatures. Besides the goodness of the creature is imperfect and mixt with much evil; but his is sure, and entire, without any such mixture. He is perfectly holy, and can­not be tainted with the least impurity, neither can he be the Author of any to us, for though he be the cause of all the goodness in us, he is the cause of none of our sins. This S. James expresly tells us, Chap. 1. 13. Let no man say when he is tempted, [...]e is tempted of God; for God cannot be tempted with evil; neither tempt­eth he any man.

30 But secondly, His kind­ness to us▪ God is not only thus good in himself, but he is also wonderful good; that is, kind, and merciful to us, we are made up of two parts, a soul and a body, and to each of these God has exprest infinite mercy, and ten­derness. Do but consider what was before told you of the second Covenant, and the mer­cies therein offered, even Christ himself, and all his benefits, and also that he offers them so sincerely and heartily, that no man can miss of enjoying them, but by his own default. For he doth most really and affectionately desire we should embrace them, and live: As appears by that solemn oath of his, Eze. 33 11. As I live, saith the Lord, I have no pleasure in the death of the wicked, but that the wicked turn from his way and live; whereto he adds this passionate expression; turn ye, turn ye from our evil ways, [Page 15] for why will yee die: To the same purpose, you may read, Ezek. 18. Consider this, I say, and then surely you cannot but say, he hath great kindness to our souls. Nay let every man but remember with himself, the many calls he had to repentance and amendment, somtimes outward by the word, somtimes in­ward by the secret whispers of Gods Spirit in his heart, which were only to wooe and intreat him to avoid eternal misery, and to accept of eternal happiness; let him, I say, remember these, together with those many other means, God hath used towards him for the same end, and he will have reason to confess Gods kindness, not only to mens soules in general; but to his own in particular.

31. Neither hath he bin wanting to our bodies, all the good things they injoy, as Health, Strength, Food, Rayment, and whatever else concerns them, are meerly his gifts; so that indeed it is impossible, we should be ignorant of his mercies to them, all those outward com­forts and refreshmets we daily injoy, being con­tinual effects, and witnesses of it, and though some enjoy more of these, then others, yet there is no person, but injoyes so much in one kind or other, as abundantly shews Gods mer­cy, and kindness to him, in respect of his body.

32. And now surely you will think it but reasonable we should love him, who is in all respects thus lovely: Inde [...]d this is a duty so generally acknowledged, that if you should [Page 16] ask any man the question, whether he loved God or no, he would think you did him great wrong to doubt of it; yet for all this, it is too plain, that there are very few, that do in­deed love him, and this will soon be proved to you by examining a little, what are the com­mon effects of love, which we bear to men▪ like our selves, and then trying, whether we can shew any such fruits of our love to God.

33. Of that sort there are divers, but for shortness I will name but two. Fruit of Love. Desire of pleasing. The first is a desire of pleasing, the second a desire of enjoying. These are constantly the fruits of love. For the first 'tis known by all, that he that loves any person, is very desirous to approve him­self to him▪ to do whatsoever he thinks will be pleasing to him; and according to the degree of love, so is this desire more▪ or less; where we love earnestly, we are very earnest, and care­ful to please. Now if we have indeed that love to God we pretend to, it will bring forth this fruit, we shall be careful to please him in all things. Therefore as you judg of the tree by its fruits, so may you judg of your love of God, by this fruit of it, nay indeed this is th [...] way of tryal, which Christ himself hath give [...] us, Jo. 14. 15. If ye love me keep my comand­ments; and S. John tell us, 1 Ep. 5. 3. That this is the love of God, that we walk after his com­mandments, and where this one proof is want­ing, it will be impossible to testifie [...] our love to God.

34. But it must yet be farther considered [Page 17] that this love of God must not be in a low or weak degree, for besides that the Motives to it, his excellency, and his kindness are in the highest; the same Commandment which bids us love God, bids us love him with all our heart, and with all our strength; that is, as much as is possible for us, and above any t [...]ing else▪ And therefore to the fulfilling of this Com­mandment, it is necessary, we love him in that degree; and if we do so, then certainly we shall have not only some slight, and faint endeavours of pleasing, but such as are most diligent, and earnest, such as will put us upon the most painful and costly duties, make us willing to forsake our own ease, goods, friends, yea life it self, when we cannot keep them without disobeying God.

35. Now examine thy self by this: hast thou this fruit of love to shew? dost thou make it thy constant and greatest care to keep Gods Commandments? to obey him in all things? earnestly labouring to please him to the utmost of thy power, even to the forsaking of what is dearest to thee in this world? if thou dost, thou maist then truly say thou lovest God. But on the contrary, if thou willfully con­tinuest in the breach of many, nay but of any one Command of his, never deceive thy self, for the love of God abides not in thee. This will be made plain to you, if you consider what the Scripture saith of such, as, that they are enemies to God by their wicked works, Col. 1. 21. That the carnal minde (and such is every [Page 18] one that continues wilfully in sin) is en­mity to God, Rom. 8. 7. That he that sins wilfully, tramples under foot the Son of God, and doth despite unto the Spirit of grace, Heb. 10 29. and many the like. And therefore unless you can think enmity, and trampling, and despite to be fruits of love, you must not believe you love God, whilest you go on in any wilful disobedience to him.

36. A Second fruit of love, I told you, was desire of injoying. Desire of enjoying. This is constantly to be seen in our love to another. If you have a friend, whom you intirely love, you desire his conversation, wish to be alwayes in his com­pany; and thus will it also be in our love to God, if that was as great, and hearty, as this.

37. There is a twofold enjoying of God, the one imperfect in this life, the other more per­fect, and complete, in the life to come; that in this life is that conversation, as I may call it, which we have with God in his ordinances, in praying, and meditating, in hearing his word, in receiving the Sacrament, which are all intended for this purpose, to bring us into an intimacy, and familiarity with God, by speak­ing to him, and hearing him speak to us.

38. Now if we do indeed love God, we shall certainly hugely value, and desire these wayes of conversing with him, it being all that we can have in this life; it will make us with David, esteem one day in Gods courts better then a thousand, Psal. 84. 10. We shall be [Page 19] glad to have these opportunities of approach­ing to him, as often as is possible, and be care­ful to use them diligently; to that end of uniting us still more to him, yea we shall come to these spiritual exercises with the same cheerfulness, we would go to our dearest friend. And if indeed we doe thus, it is a good proofe of our love.

39. But I fear there are not many have this to shew for it, as appears by the common backwardness; and unwillingness of men to come to these; and their negligence, and heart­lesness, when they are at them; and can we think that God will ever own us for lovers of him, whilst we have such dislikes to his com­pany, that we will never come into it, but when we are drag'd by fear, or shame of men or some such worldly Motive; It is sure you would not think that man loved you, whom you perceived to shun your company, and to be loath to come in your sight. And therefore be not so unreasonable as to say you love God, when yet you desire to keep as far from him as you can.

40. But besides this, there is another in­joyment of God, which is more perfect, and com­plete, and that is our perpetual injoying of him in heaven, where we shall be for ever united to him; and injoy him not now and then on­ly, for short spaces of time, as we do here, but continually without interruption, or breaking off. And certainly if we have that degree of love to God we ought, this cannot but [...]e most [Page 20] earnestly desired by us so much, that we shall think no labour too great to compass it. The se­ven years that Jacob served for Rachel, Gen. 29. 20. Seemed to him but a few dayes for the love that he had to her: and surely if we have love to God, we shall not think the service of our whole lives too dear a price for this full injoyment of him, nor esteem all the injoyments of the world, worth the looking on, in comparison thereof.

41. If we can truly tell our selves we do thus long for this injoyment of God we may believe we love him. But I fear again, there are but few that can thus approve their love. For if we look into mens lives, we shall see they are not generally so fond of this injoy­ment, as to be at any pains to purchase it. And not only so, but it is to be doubted, there are many, who if it were put to their choice, whether they would live here alwayes, to enjoy the profit and pleasure of the world, or go to heaven to enjoy God, would, like the Children of G [...]d and Reuben, set up their rest on this side Jordan, Num. 32. and never desire that heavenly Canaan, so close do their affections cleave to things below, which shews cleerly they have not made God their treasure, fo [...] then according to our Saviours Rule, Mat. 6. 21. Their heart would be with him. Nay, further yet; it is too plain, that many of us set so little value on this injoying of God, that we prefer the vilest and basest sins before him, and chuse to injoy them, though by it we utter­ly lose our parts in him, which is the case of e­very [Page 21] man that continues willfully in those sins.

42. And now I fear, according to these rules of trial, many that profess to love God will be found not to do so. I conclude al with the words of S. John, 1 Ep. 3. 18. Which though spoken of the love of our brethren, is very fitly appliable to this love of God, let us not love in word, nei­ther in tongue, but in deed and in truth.

43. A Fourth duty to God is Fear; Fear. this arises from the consideration both of his Justice and his Power; his Justice is such that he will not clear the wicked, & his Power, such that he is a­ble to inflict the sorest punishments upon them; & that this is a reasonable cause of fear, Christ himself tells us, Mat. 10. 18. Fear him which is able to destroy both body and soul in hell. Many other places of Scripture there are, which com­mend to us this duty, as Psal. 2. 11. Serve the Lord with fear: Psal. 34. 9. Fear the Lord yea that be his Saints: Pro. 9. 10. The fear of the Lord is the beginning of wisdom, and divers the like; and in­deed all the threatnings of wrath against sin­ners, which we meet with in the Scripture, are only to this end, to work this fear in our hearts.

44. Now this fear is nothing else, but such an awful regard of God, as may keep us from of­fending him. This the wise man tells us, Prov. 16. 17. The fear of the Lord is to depart f [...]om evil: so that none can be said truly to fear God, that is not thereby withheld from sin; & this is but an­swerable to that common fear we have towards man, whoever we know may hurt us, we wil be­ware of provoking, & therefore if we be not as [Page 22] wary of displeasing God, it is plain we fear men, more then we do him.

45. How great a madness this is, The Fol [...]y of fearing M [...] more then God. thus to fear men above God, will soon appear, if we compare what man can do to us, with that which God can. And first, it is sure, it is not in the power of man (I might say Divels, too) to do us any hurt, unless God permit and suffer them to do it: so that if we do but keep him our friend, we may say with the Psalmist, The Lord is on my side, I fear not what man can do unto me. For let their malice be never so great, he can restrain, and keep them from hurting us, nay, he can change their minds to­wards us, according to that of the wise man, Pro. 16. 7. When a mans wayes please the Lord, he maketh even his enemies to be at peace with him. A notable example of this we have in Jacob, Gen. 32. who whem his brother E­sau was coming against him as an enemy, God wonderfully turned his heart, so that he met him with all the expressions, of brotherly kind­ness, as you may read in the next Chap­ter.

46. But Secondly, suppose men were left at liberty to do thee what mischief they could; Alas, their power goes but a little way, they may perhaps rob thee of thy goods, it may be they may take away thy liberty, or thy credit, or perchance thy life too; but that thou knowest is the utmost they can do. But now God can do all this when he pleases, and that which is infinitely more, his vengeance reaches [Page 23] even beyond death it self, to this eternal Mi­sery both of body and soul in hell; in compari­son of which death is so considerable, that we are notto look upon it with any dread. Fear not them that kill the body, and after that have no more that they can do, saith Christ, Luk. 12. 4. And then immediately adds, But I will forewarn you whom ye shall fear, fear him which after he hath killed, hath power to cast into hell, yea, I say unto you fear him. In which words the comparison is set between that greatest ill we can suffer from man, the loss of life, and those sadder evils God can inflicton us; and the latter are found to be the only dreadful things, and therefore God only to be feared.

47. But there is yet one thing farther con­siderable in this matter, which is this, it is possible we may transgress against men, and they not know it, I may perhaps steal my neighbours goods, or defile his wife, and keep it so close that he shall not suspect me, and so never bring me to punishment for it; but this we cannot do with God, he knows all things even the most secret thoughts of our hearts, and therefore though we commit a sin never so closely, he is sure to fit us, and will as surely if we do not timely repent, punish us eternally for it.

48. And now surely it cannot but be con­fest, that it is much safer displeasing men, then God; yet alas our practice is as if we believed the direct contrary, there being nothing more ordinary with us, then for the avoiding of [Page 24] some present danger we fear from men, to rush our selves upon the indignation of God. And thus it is with us, when either to save our e­states, or credits, or our very lives, we commit any sin, for that is plainly the chusing to pro­voke God, rather then man.

49. But God knows this case of the fear of men is not the only one wherein we venture to displease him, for we commit many sins, to which we have none of this temptation, nor indeed any other; as for instance, that of common swearing, to which there is nothing either of pleasure, or profit to invite us. Nay, many times, we, who so fear the mischiefs that other men may do to us, that we are ready to buy them off with the grea­test sins, do our selves bring all those very mis­chiefs upon us, by sins of our own chusing. Thus the careless prodigal robs himself of his estate, the deceitful & dishonest man, or any that lives in open notorious sin, deprives himself of his cre­dit, and the drunkard, & glutton brings diseases on himself, to the shortning his life: And can we think we do at al fear God when that fear hath so little power over us, that though it be backt with the many present mischiefs, that attend one sin, it is not able to keep us from them? surely such men are so far from fearing God, that they rather seem to defie him, resolve to provoke him, whatsoever it cost them, either in this world or the next. Yet so unreasonably partial are we to our selves that even such as these wil pretend to this fear: you may examine multitudes of the most gross scandalous sinners, before you shall [Page 25] meet with one that will acknowledg he fears not God. It is stran [...]e it should be possible for men thus to cheat themselves, but however it is certain, we cannot deceive God, he will not be mock [...]; and therefore if we will not now so fear as to avoid sin, we shall one day fear, when it will be too late to avoid punishment.

50. A Fifth duty to God is, that of trusting in him, Trust. that is, depending and resting on him: and that is first in all dangers, Secondly in all wants. We are to rest on him in all our dangers both spiritual and temporal. Of the first sort are all those temptations, by which we are in danger to be drawn to sin. In all spi­ritual dan­gers. And in this respect he hath promised that if we resist the Divel he shall flie from us, Iam. 47. Therefore our duty is first to pray earnestly for Gods grace to ena­ble us to overcome the temptation, and Second­ly, to set our selves manfully to combat [...] with it, not yielding or giving consent to it in the least degree; and whilst we do thus, we are confi­dently to rest upon God, that his grace will be sufficient for us, that he will either remove the temptation, or strengthen us to withstand it.

51. Secondly, In all tem­poral. in all outward and temporal dan­gers, we are to rest upon him, as knowing that he is able to deliver us, and that he will do so, if he see it best for us, & if we be such to whom he hath promised his protection, that is, such as truly fear him. To this purpose we have many promi­ses in Scripture, Ps. 34. 7. The Angel of the Lord tarrieth round about them that fear him, and de­livereth them; & Ps. 34. 20. The Lord delivereth [Page 26] the souls of his Saints, and all that put their trust in him shall not be destitute; and divers the like. And also we have many examples, as that of the three children in the furnace, Dan. 3. That of Daniel in the Lions Den, Dan. 6. And many others, all which serve to teach us this one lesson, that if we go on consci­onably in performing our duty, we need not be dismayd for any thing that can befall us, for the God whom we serve, is able to deliver us.

52. Therefore in all dangers, we are first humbly to pray for his aid, and then to rest our selves cheerfully on him; Not seek to deliver our selves by a­ny Sin. assuring our selves that he will give such an issue as shall be most for our good. But above all things, we must be sure to fix our dependance wholly on him, and not to relie on the creatures for help, much less must we seek to deliver our selves by any unlawful means; that is by the committing of any sin, for that is like Saul, 1 Sam. 28. 7. To go to the witch, that is, to the Divel for help; such courses do common­ly deceive our hopes at the present, and in stead of delivering us out of our streights, plunge us in greater, and those much mroe uncomfor­table ones, because then we want that which is the only support, Gods favour and aid which we certainly forfeit when we thus seek to res­cue our selves by any sinful means. But sup­posing we could by such a way certainly free our selves from the present danger, yet alas we are far from having gain [...]d safety by it, we [Page 27] have only removed the danger from that which was less considerable, and brought it upon the most precious part of us, our soules; like an un­skilful Physician, that to remove a pain from the finger, strikes it to the heart; we are there­fore grosly mistaken, when we think we have played the good husbands, in saving our Liber­ties, or Estates, or Lives themselves by a sin; we have not saved them but madly over­bought them, layed out our very souls on them; And Christ tells us how little we shall gain by such bargains, Mat. 17. 26. What is a man profited if he shall gain the whole world, and lose his own soul. Let us therefore resolve never to value any thing we can pos­sess in this world at so high a rate, as to keep it at the price of the least sin, but when ever things are driven to such an issue, that we must either part with some, perhaps all our worldly possessions, nay life it self or else com­mit a sin, let us then remember that this is the season for us to perform that great and excel­lent duty, of taking up the Cross which we can never so properly do, as in this case; for our bea­ring of that which we have no possible way of avoiding, can at most be said to be but the car­rying of the Cross, but then only can we be said to take it up, when having a means of escaping it by a sin, we rather chuse to endure the Cross then commit the Sin, for then it is not lay­ed on us by any unavoidable necessity, but we willingly chuse it; and this is highly accepta­ble with God, yet withall so strictly required [Page 28] by him, that if we fail of performing it▪ when we are put to the tryal, we are not to be ac­counted followers of Christ, for so himself hath expresly told us, Mat. 16. 24. If any man come after me, let him deny himself, and take up his Cross and follow me; and so again, Mar. 8. 34. It were therefore a good point of Spi­ritual Wisdom for us▪ sometimes by some lower degrees of self-denyal, to fit our selves for this greater, when we shall be called to it; we know he that expects to run a race will before­hand be often breathing himself, that he may not be foiled when he comes to run for the prize; in like manner 'twil be fit for us, somtimes to abridg our selves somewhat of our lawful pleasure, or ease, or profit, sothat we may get such a mastery over our selves, as to be able to renounce al, when our [...]bedience to God requires it.

53. And as we are thus to trust on God for d [...]liverance from danger, In al wants spiritual. so are we likewise for supply of our wants; and those again are either spiritual or temporal: our spiritual want is that of his grace to inable us to serve him without which we can do nothing; and for this we are to depend on him, provided, we neglect not the means, which are prayer, and a careful using of what he hath already bestowed on us: For then we have his promise for it, he will give the holy spirit to them that ask it, Luke 11. 15. And unto him that hath shall be given, Mat. 25, 29. that is, To him that hath made a good use of that grace he hath already, God will give more. We are not therefore [Page 29] to affright our selves with the difficulty of those things God requires of us, but remem­ber he commands nothing, which he will not enable us to perform, if we be not wanting to our selves. And therefore let us sincerely do our parts, and confidently assure our selves, God will not fail of his.

54. But we have likewise temporal and bo­dily wants, Temporal wants. and for the supply of them we are likewise to relie on him. And for this also we want not promises, supposing us to be of the number of them to whom they are made, that is, Gods faithful Servants. They that fear the Lord lack nothing, Psal. 34. 9, & v. 10. They that seek the Lord shall want no manner of thing that is good: Again, Psa. 33. 18, 19. Behold the eye of the Lord is upon them that fear him, upon them that hope in his mercy, to deliver their souls from death, and to feed them in time of fa­mine. Examples also we have of this, as we may see in the case of Eliah, and the poor widdow, 1 Kings 17. And many o­thers.

55. We are therefore to look up to him for the provision of all things necessary for us, ac­cording to that of the Psalmist, The eyes of all wait upon thee, O Lord, and thou givest them meat in due season. And our Saviour hath taught us to pray for our daily-bread; thereby teaching us, that we are to live in con­tinual dependance upon God for it. Yet I mean not by this, that we should so expect it from [Page 30] God, as to give up our selves to idleness and expect to [...]e fed by miracle. No, our honest industry, and labour is the means by which God ordinarily gives us the necessaries of this life, and therefore we must by no means neg­lect that. He that will not labour, let him not eat, sayes the Apostle, 2 Thes. 3. 10. And we may believe God will pronounce the same sen­tence, and suffer the slothful person to want even necessary food. But when we have faith­fully used our own endeavour, then we must also look up to God for his blessing on it, with­out which it can never prosper to us. And having done thus, we may comfortably rest our selves on his providence for such a measure of these outward things, as he sees fittest for us.

56. But if our condition be such, that we are not able to labour, and have no other means of bringing in the necessaries of life to our selves, yet even then we are cherfully to rest upon God, believing that he who feeds the Ravens, will by some means or other, though we know not what, provide for us, so long as he pleases we shall continue in this world, and ne­ver in any case torment our selves with Cark­ing, and distrustful thoughts, but as the Ap [...]stle, 1 Pet. 5. 7. Cast all our care on him who careth for us.

57. This is earnestly prest by our Saviour, Mat. 6. Where he abundantly shews the folly of this sin of distrust. The place is a most excellent one, and therefore I shall set [Page 31] it down at large, Ver 25 Therefore I say unto you, take no thought for your life, what you shall eat, or what you shall drink; neither for your body, what you shall put on, is not the life more then meat, and the body then rayment? Behold the fowles of the air, for they sow not neither do they reap nor gather into barnes, yet our heavenly Father feedeth them. Are ye not, much better then they? which of you by taking thought can add one cubit to his stature? and why take ye thought for rayment? consider the lilies, of the field how they grow, they toil not, neither do they spin, and yet I say unto you, that even Solomon in all his glory was not arayed like one of these. Wherefore if God so clothe the grass of the field, which to day is, and to morrow is cast into the oven, shall he not much more clothe you, O ye of little Faith? Therefore take no thought, saying, what shall we eat, or what shall we drink, or where with all shall we be clothed. (for after all these things do the Gentiles seck) for your heavenly Father knoweth that ye have need of all these things? But seek ye first the Kingdom of God and his righteousness, and then all these things shall be added unto you: Take therefore no thought for the morrow, for the morrow shall take thought for the things of it self, sufficient unto the day is the evil thereof: I might add many other texts to this purpose but this is so full, and convincing, that I suppose it needless.

58. The bene­fits of tru­sting on God. All therefore that I shall say more con­cerning this duty is to put you in mind of the [Page 32] great benefits of it; as first, that by this trusting upon God, you engage and hind him to pro­vide for you. Men, you know, think them­selves highly concern'd not to fail those that depend and trust upon them: and certainly God doth so much more. But then Secondly, there is a great deal of ease, and quiet in the practice of this duty; it delivers us from all those carkings, and immoderate cares which disquiet our minds, break our sleep, and grieves even our very heart. I doubt not but those that have felt them, need not be told they are uneasie. But then methinks that uneasiness should make us forward to imbrace the means for the removing of them, and so we see it too often doth, in unlawful ones; men will cheat, and steal, and lie and do any thing to deliver themselves from the fear of want. But alas, they commonly prove but deceitful remedies: They bring Gods curse on us, and so are more likely to betray us to want, then to keep us from it. But if you desire a certain and un­failing cure for cares, take this of relying up­on God.

59. For what should cause that man to fear want, that knows he hath one that cares for him, who is al-sufficient, and will not suffer him to want what is fit for him. If a poor man had but a faithful promise fro [...] a wealthy per­son, that he would never suffer him to want, it is sure he would be highly cheered with it, and would not then think fit to be as carking as he was before, and yet a mans promise may [Page 33] fail us, he may either grow poor, and not be able, or he may prove false, and not be wil­ling to make good his word. But we know God is subject neither to impoverishing nor deceit. And therefore how vile an injury do we offer to him, if we dare not trust as much upon his promise, as we would on that of a man, yea and how great a mischief do we do our selves by loading our minds with a multitude of vexatious, and tormenting cares, when we may so securely cast our burden upon God. I conclude this in the words of the Apostle, Phil. 4. 6. Be careful for nothing, but in eve­ry thing by Prayer, and supplication, with thanksgiving; let your requests be made known unto God.

PARTITION II.

§ 1. A Sixth duty to God is humility, that is, such a sense of our own meanness, Humility. and his excellency, as may work in us a lowly and un­feigned submission to him; This submission is twofold, First to his will, Secondly to his Wis­dom.

2. The submission to his will is also of two sorts, Submissi­on to Gods will in res­pect of obe­dience. the submission either of obedience, or pa­tience. That of obedience, is our ready yield­ing our selves up to do his will, so that when God hath by his command made known to [...] what his pleasure is, cheerfully, and readily to set about it. To enable us to this, humility is exceeding necessary, for a proud person is of all others the unaptest to obey, and we see men never pay an obedience but where they ac­knowledg [Page 35] the person commanding to be some way above them. And so it is here, if we be not throughly perswaded, that God is infinite­ly above us, that we are vileness, and nothing in comparison of him, we shall never pay our due obedience.

3. The great distance be­tween God and us. Therefore if ever you mean to obey in­tirely (as you must if ever you mean to be sav­ed) get your hearts possest with the sense of that great unspeakable distance that is between God and you. Consider him as he is a God of infinite Majestly, and glory, and we poor worms of the earth; he infinite in power, able to do all things; and we able to do nothing, not so much as to make one hair white or black, as our Saviour speaks, Mat. 5. 36. He of infinite purity and holiness, and we polluted and defiled, wallowing in all kind of sins, and uncleanness; he unchangeable and constant, and we subject to change and altera­tion every minuts of our lives. He eternal and immortal, and we frail mortals, that when e­ver he taketh away our breath we die; and are turned again to our dust, Psal. 104. 29. Con­sider all this, I say, and you cannot but acknow­ledg a wide difference betwixt God and man, and therefore may well cry out with Job, af­ter he had approach't so near to God, as to discern somwhat of his excellency, Iob 42. 56. Now mine eyes seeth thee, wherefore I abhor my self and repent in dust and ashes.

4. And even when this humility hath brought us to obedience, The un­worthiness of our best work. it is not then to be cast [Page 36] off, as if we had no farther use of it; for there is still great use, nay necessity of it, to keep us from any high conceits of our performances, which if we once entertain, it will blast the best of them, and make them utterly unaccep­table to God; like the strictness of the Phari­see, which when once he came to boast of, the Publican was preferred before him, Luke 18. The best of our works are so full of infirmity and pollution; that if we compare them with that perfection, and purity, which is in God, we may truly say with the Prophet, All our righteousnesses are as filthy rags, Isaiah 64. 6. And therefore to pride our selves in them, is the same madness, that it would be in a begger, to brag of his apparel when it is nothing but vile rags, and tatters. Our Saviours precept in this matter must al­wayes be remembred, Lnke 17. 10. When you have done all those things which are com­manded you, say, we are unprofitable servants; if when we have done all, we must give our selves no better a title, what are we then to esteem our selves, that are so far from doing any considerable part, of what we are com­manded? Surely that worser name of slothful and wicked servant, Mat. 25. 26. We have no reason to think too bad for us.

5. A Second sort of submission to his will, Submissi­on in res­pect of Pa­tience. is that of patience, this stands in suffering his will, as that of obedience did in acting it, and is [Page 37] nothing else, but a willing and quiet yield­ing to whatever afflictions it pleases God to lay upon us. This the formentioned hu­mility will make easie to us; for when our hearts are throughly possest with that re­verence and esteem of God, it will be impos­sible for us to grudg or murmure at what ever he does. We see an instance of it in Old Elie. 1 Sam. 3. Who after he had heard the sad threatnings of God against him, of the destruction of his family, the loss of the Priesthood, the cutting off both his sons in one day, which were all of them afflictions of the heaviest kind, yet this one considera­tion, that it was the Lord inabled him calmly and quietly to yield to them; saying, Let him do what seemeth him good, ver. 18. The same effect it had on David, in his suf­ferings, Psal. 39. 9. I was dumb, I opened not my mouth, because thou didst it: God do­ing it silenced all murmurings and grumblings in him. And so must it do in us, in all our afflictions, if we will indeed approve our hu­mility to God.

6. For surely you will not think that child hath due humility to his parent or that servant to his Master, that when they are corrected, shall flie in the Father or Ma­sters face. But thus do we when ever we grudg and repine at that which God layes upon us. But besides the want of humility in our [Page 38] so doing, there is also a great want of justice in it; for God hath as we are his creatures, a right to do with us what he will, and there­fore for us to resist that right of his, is the high­est injustice, that can be; nay farther, it is also the greatest folly in the world, for it is only our good that God aims at in afflicting us; that heavenly Father is not like our earth­ly ones, who sometime correct their children, only to satisfie their own angry humour, not to do them good. But this is subject to no such frailties, he doth not afflict willingly, nor grieve the children of men, Lam. 3. 33. They are our sins, which do not only give him just cause, but even force, and necessitate him to punish us. He carries to us the bowels and af­fections of the tenderest Father; now when a Father sees, his child stubborn, and rebellious, and running on in a course that will certain­ly undo him, what greater act of Fatherly kindness can he do then chasten and correct him, to see if by that means he may amend him; nay indeed he could not be said to have true kindness to him, if he should not. And thus it is with God when he sees us run on in sin, either be must leave off to love us, and so leave us to our selves, to take our own course; and that is the heaviest curse that can befal any man; or else if he continue to love us, he must correct and punish us, to bring us to amendment. Therefore when ever he strikes, we are in all reason, not only patient­ly to lie under his rod, but (as I may say) kiss [Page 39] it also; that is, be very thankful to him, Thankful­ness for Gods Cor­rections. that he is pleased, not to give us over to our own hearts lusts, Psal. 81. 12. But still continue his care of us, sends afflictions, as so many messengers to call us home to himself. You see then how gross a folly it is to murmure at those stripes, which are meant so graciously; it is like that of a froward patient, which reproaches and reviles the Physician that comes to cure him, and if such a one be left to die of his disease, every one knows whom he is to thank for it.

7. But it is not only quietness, Fruitful­ness under them. no nor thank­fulness neither under afflictions, that is the full of our duty in this matter; we must have fruitfulness also, or all the rest will stand us in no stead. By fruitfulness I mean the bring­ing forth that, which the afflictions were sent to work in us, viz. the amendment of our lives. To which purpose in time of affliction it is very necessary for us to call our selves to an account, to examine our hearts and lives, and search diligently, what sins lie upon us, which have provoked God thus to smite us, and whatsoever we find our selves guilty of, humbly to confess to God, and immediately to forsake for the rest of our time.

8. All I shall add concerning this duty of patience, In all sorts of suffer­ings. is, that we are as much bound to it in one sort of sufferings, as another, whether our suffering be so immediately from Gods hand, that no creature hath any thing to do in it, as sickness, or the like; or whether it be such, wherein men are the instruments [Page 40] of afflicting us. For it is most sure, when any man doth us hurt, he could not do it, without Gods permission, and sufferance, and God, may as well make them the instruments of punishing us, as do it more directly by him­self; and it is but a counterfeit patience, that pretends to submit to God, and yet can bear nothing from men; we see holy Iob, who is set forth to us as a pattern of true pati­ence, made no such difference in his affli­ctions, he took the loss of his Cattel, which the Chaldeans and Sabeans rob'd him of, with the very same meekness, with which he did that, which was consumed by fire from heaven. When therefore we suffer any thing from men, be it never so un­justly in respect of them, we are yet to con­fess it most just in respect of God, and therefore in stead of looking upon them with rage, and revenge, as the common cu­stom of the world is, we are to look up to God, acknowledg his justice in the af­fliction, begging his pardon most earnest­ly for those sins, which have provoked him to send it, and patiently and thankfully bear it, till he shall see fit to remove it; still say­ing with Job, Blessed be the name of the Lord

9. But I told you, Submission to Gods Wisdom. humility contained in it a submission not only to his Will, but also to his Wisdom; That is, to acknowledg him infinitely wise, and therefore that whatever he doth, is best and fittest to [Page 41] be done. And this we are to confess both in his commands, and in his disposing, and or­dering of things: First, In his Com­mands. whatsoever he com­mands us, either to believe or do, we are to sub­mit to his wisdom in both, to believe whatever he bids us believe, how impossible soever it seem to our shallow understandings, and to do what­ever he commands us to do, how contrary soever it be to our fleshly reason, or hu­mour; and in both to conclude that his commands are most fit and reasonable however they appear to us.

10. Secondly, In his dis­posals. We are to submit to his wisdom in respect of his disposal and ordering of things, to acknowledg he disposes all things most wisely, and that not only in what concerns the world in general, but also in what concerns every one of us in particu­lar, so that what condition soever he puts us in, we are to assure our selves, it is that, which is best for us, since he chuses it for us, who cannot erre. And there­fore never to have impatient desires of any thing in this world; but to leave it to God to fit us with such an estate and condition, as he sees best for us, and there let us qui­etly and contentedly rest, yea though it be such, as of all others we should least have wisht for our selves. And this surely cannot but appear very reasonable to any, that hath hu­mility; for that having taught him, that God is infinitely wise, and he very f [...]olish, he can never doubt, but that it is much more for [Page 42] his good that God should chuse for him, then he for himself, even as it is much more for the childs good, to have the parent chuse for it, then to be left to those silly choices it would make for its self. For how many times would it cut and burn, and mischief it self, if it might have every thing it desires? And such chil­dren are we, we many times eagerly desire those things, which would undoe us, if we had them. Thus many times we wish for wealth and honour and beauty, and the like, when if we had them, they would only prove snares to us, we should be drawn into sin by them. And this God who knows all things sees, though we do not, and therefore often denies us those things, which he sees will tend to our mischief, and it is his abun­dant mercie, that he doth so. Let us there­fore when ever we be disappointed of any of our aimes and wishes, not only patiently but joy­fully submit to it, as knowing that it is cer­tainly best for us, it being chosen by the un­erring wisdom of our heavenly Father.

11. A Seventh duty to God is Honour; Honour. that is, the paying him such a reverence and respect as belong to so great a Majestie. And this is either inward or outward. The inward is the exalting him in our hearts, having alwayes the highest and most excellent esteem of him. The outward is the manifesting and shewing forth that inward, and that is the first general in the whole course of our lives, the living like men that do indeed carry that high e­steem [Page 43] of God. Now you know if we bear a­ny special reverence but to a man, we will be careful not to do any foul or base thing in his presence, and so if we do indeed honour God, we shall abhor to do any unworthy thing in his sight. But God sees all things, and therefore there is no way to shun the doing it in his sight, if we do it at all; therefore if we do thus re­verence him, we must never at any time do any sinful thing.

12. But besides this general way of honour­ing God, Several wayes of Honouring God. there are many parti [...]ular acts, by which we may honour him, and those acts are divers according to the several particulars, about which they are exercised. For we are to pay this honour not only immediately to himself, but also by a due estimation, and ac­count of all those things, that neerly relate or belong to him. Those are especially Six, First his House. Secondly his Revenue or incom, (as I may say) Thirdly his Day, Fourthly his Word, Fifthly his Sacraments, and Sixthly his Name; and every one of these is to have some degree of our reverence and esteem.

13. First his House, In his house that is, the Church, which being the place set apart for his publick worship, we are to look on it, though not as holy in respect of its self, yet in respect of its use, and therefore must not prophane it by imploying it to uses of our own. This Christ hath taught us by that act of his, Mat. 21. 12. In driving the buyers and sellers out of the Tem­ple, saying, my house shall be called the house of [Page 44] prayer: And again, Jo. 2. 16. Make not my Fathers house of a house merchandice: by which it is clear, Churches are to be used only for the services of God, and we are to make that the only end of our coming thither, and not to come to Church, as to a market, to make bargains, or dispatch businesses with our neighbours, as is too common among many. But when ever thou enterest the Church, remember that it is the house of God, a place where he is in an especial manner present, and therefore take the counsel of the wise man, Eccles. 5. 1. And keep thy foot when thou goest into the house of God; that is, behave thy self with that godly awe and reverence, which belongs to that great Majestie, thou art before. Re­member that thy business there is to converse with God, and therefore shut out all thoughts of the world, even of thy most lawful bu­siness, which though they be allowable, at another time, are here sinful. How fear­ful a guilt is it then to entertain any such thoughts, as are in themselves wicked? It is like the treason of Judas, who pretended indeed to come to kiss his Master, bu [...] brought with him a band of souldiers to appre­hend him. Mat. 26. We make shew in our coming to Church, of serving and worshipping God, but we bring with us a train of his enemies, to provoke and despite him. This is a wickedness that may out­ [...]ie [Page 45] the profaneness of these dayes, in turn­ [...]ng Churches into stables; for sinful and [...]olluted thoughts are much the worst sort of [...]beasts.

14. The Second thing to which respect be­longs, His Poses­sions. is his revenue or income; that is, what­soever is his peculiar possessions, set apart for the maintenance of those that attend his ser­vice; those were the Priests in time of the Law, and Ministers of the Gospel now with us. And what ever is thus set apart we must look on with such respect as not to dare to turn it to any other use. Of this sort some are the free­will-offerings of men, who have sometimes of their own accord given some of their goods or lands to this holy use; and whatsoever is so given, can neither by the person that gave it, nor any other be taken away without great that sin of sacri­ledg.

15. But besides these, there was among the Jews, and hath alwayes been in all Christian Nations, something allotted by the Law of the Nation, for the support and maintenance of those that attend the service of God. And it is but just and necessary it should be so, that those who by undertaking that Calling are taken off from the wayes of gaining a lively­hood in the world, should be provided for by them, whose souls they watch over. And therefore it is most reasonable, which the A­postle [Page 46] urges in this matter, 1 Cor. 9. 11. If we have sown unto you spiritual things, is it a great thing if we shal reap your carnal things? That is, the most unreasonable for men to grudg the bestowing a few carnal things, the outward necessaries of this temporal life on them, from whom they receive spiritual things, even instruction and assistance towards the obtaining an eternal life.

16. Now whatsoever is thus appointed for this use, The great sin of Sa­criledg. may by no means be imployed to any other. And therefore those tithes which are here by Law allotted for the maintenance of the Ministry, must by no means be kept back, nor any tricks or shifts used to avoid the payment either in whole or in part. For first it is certain, that it is as truly theft as any other robbery can be, Ministers having right to their tithes by the same Law, which gives any other man right to his estate. But then Secondly, it is another manner of robbery, then we think of, it is a robbing of God, whose service they were given to maintain, and that you may not doubt the truth of this, it is no more then God himself hath said of it, Mal. 3. 8. Will a man rob God? yet ye have robbed me; yet ye say, wherein have we robbed thee? in tithes and offerings Here it is most plain, that in Gods account the withholding tithes is a robbing of him. And if you please, you may in the next verse see, what the gains of this robbery amounts to, Yea are cursed with a curse. A curse is all is got­ten by it, and common experience shews us, [Page 47] that Gods vengeance doth in a remarkable manner pursue this sin of Sacriledg, The pu­nishment. whether it be that of withholding tithes, or the other of seizing on those possessions, which have been voluntarily consecrated to God. Men think to inrich themselves by it; but it usually proves directly contrary; this unlawful gain becomes such a Canker in the estate, as often eates out even that we had a just title too. And there­fore if you love (I will not say your souls, but) your estates, preserve them from that danger by a strict care never to meddle with anything set a part for God.

17. A Third thing, The times for his ser­vice. wherein we are to ex­press our reverence to God, is the hallowing of the times, set apart for his service. He who hath given all our time, requires some part of it to be paid back again, as a rent or tribute of the whole. Thus the Jews kept ho­ly the seventh day: Lords Day and we Christians the Sun­day, or Lords day, the Jews were in their Sab­bath especially to remember the Creation of the world, and we in ours, the resurrection of Christ by which a way is made for us into that better world we expect hereafter. Now this day thus set a part, is to be imployed in the worship and service of God, and that first more solemnly and publickly in the Congregation, from which no man must then absent himself without a just cause: and Secondly, privatly at home; in praying with, and instructing our families, or else in the yet more private du­ties of the closet, a mans own private prayers, [Page 46] reading meditating, and the like.

And that we may be at leisure for these a rest from all our worldly business is commanded; therefore let no man think that a bare rest from labour is all that is required of him on the Lords day, but the time which he saves from the works of his calling, he is to lay out on those spiri­tual duties. For the Lords Day was never or­dained to give us a pretence for idleness, but only to change our imployment from worldly, to heavenly; much lesse was it meant, that by our rest from our callings, we should have more time free to bestow upon our sins, as too many do, who are more constant on that day at the Alehouse, then the Church. But this rest was commanded, first to shadow out to us that rest from sin which we are bound to all the dayes of our lives. And secondly to take us off from our worldly business, and to give us time to attend the service of God, and the need of our souls.

18. And surely if we rightly consider it, it is a very great benefit to us that there is such a set time, thus weekly returning for that pur­pose. We are very intent, and busy upon the world, and if there were not some such time appointed to our hands, it is to be doubt­ed, we should hardly allot any our selves: And then what a starved condition must these poor soules of ours be in, that shall never be afforded a meal, whereas now there is a constant diet provided for them, every Sunday, if we will conscionably imploy [Page 49] it, may be a festival day to them; may bring them in such spiritual food, as may nourish them to eternal life. We are not to look on this day with grudging, like those in Amos 8. 5. Who ask, When will the Sab­bath be gone, that we may set forth wheat? As if that time were utterly lost, which were ta­ken from our worldly business. But we are to consider it, as the gainfullest, as t [...]e joyful­lest day of the week, a day of harvest, where­in we are to lay up in store for the whole week, nay for our whole lives.

19. But besides this of the weekly Lords day, The Feasts of the Church. there are other times, which the Church hath set apart for the remembrance of some special mercies of God, such as the Birth, and Resurrectoon of Christ, the Descent of the Holy Ghost, and the like; and these dayes we are to keep in that manner which the Church hath ordered, to wit in the solemn worship of God, and in particular thanksgiving for that special blessing we then remember. And surely who­ever is truely thankful for those rich mercies, cannot think it too much to set apart some few dayes in a year for that purpose.

But then we are to look that our Feasts be truly spiritual, by imploying the day thus ho­lily, and not make it an occasion of intempe­rance and discords as too many do, who con­sider nothing in Christmas and other good times, but the good cheers and jollity of them. For that is doing despight, in stead of honour to Christ, who came to bring all purity and [Page 50] soberness in the world, and therefore must not have that coming of his remembred in a­ny other manner.

20. Other dayes there are also set a part in memory of the Apostles, and other Saints, wherein we are to give hearty thanks to God, for his graces in them, particularly that they were made instruments of revealing to us Christ Iesus, and the way of salvation, as you know the Apostles were by their Preach­ing throughout the world. And then farther, we are to meditate on those Examples of holy life, they have given us, and stir up our selves to the imitation thereof. And whoever does uprightly set himself to make these uses of these several holy dayes, will have cause, by the benefit he shall find from them, to thank and not to blame the Church for ordering them.

21. Another sort of dayes there are, The Feasts. which we are likewise to observe, and those are dayes of fasting and humiliation; and whatever of this kind the Church injoynes, whether con­stantly at set times of the year, or upon any special and more sudden occasion, we are to observe in such a manner as she directs; that is, not only in a bare abstaining from meat, which is only the bodies punishment, but in afflicting our soules, humbling them deeply before God, in a hearty confessing, and bewailing of our own, and the nations sins, in earnest Prayers for Gods pardon, and forgiveness, and for the turning away of those judgments, which those [Page 57] sins have called for, But above all, in turning our selves from our sins, loosing the bands of wickedness; as Isaiah speaks, Chap. 58. 6. And exercising our selves in works of mercy, dealing our bread to the hungry, and the like, as it there followes.

22. Fourthly, Gods word we are to express our re­verence to God, by honouring his Word; and this we must certainly do, if we do indeed honour him; there being no surer sign of our dispising any person, then the setting light, by what he sayes to us; as on the contrary, if we value one every word he speaks will be of weight with us. Now this word of God is expresly contained in the holy Scriptures, the Old and New Testament, where he speaks to us, The holy Scripture. to shew us his Will, and our duty. And there­fore to this Word of his we are to beare a won­derful respect, to look upon it, as the rules, by which we must frame all the actions of our life; and to that end to study it much, to read in it as often as we can, if it may be never to let a day pass us, without reading, or hearing some part of it read.

23. But then that is not all: We must not only read, but we must mark what we read, we must diligently observe, what duties there are which God commands us to perform, what faults they are, which God there charges us not to commit, together with the rewards pro­mised to the one, and the punishments threat­ned to the other. When we have thus mark­ed, we must lay them up in our memory, not [Page 52] so loosely, and carelesly, that they shall presently drop out again; but we must so fasten them there by often thinking, and meditating on them, that we may have them ready for our use. Now that use is the directing of our lives; and therefore whenever we are temp­ted to the committing of any evil, we are then to call to mind, this is the thing, which in such a Scripture is forbidden by God, and all his vengeances threatned against it; and so in like manner when any opportunity is offer­ed us of doing good to remember, this is the duty, which I was exhorted to in such a Scrip­ture, and such glorious rewards promised to the doing of it: and by these considerations streng­then our selves for resisting of the evil and per­formance of the good.

24. But besides this of the written Word, it hath pleased God to provide yet further for our instruction, by his Ministers, whose office it is to teach us Gods Will, not by saying any thing contrary to the writ­ten word; (for whatsoever is so, can ne­ver be Gods Will) but by explaining it, and making it easier to our understandings, and then applying it to our particular oc­casions, and exhorting, and stirring us up to the practice of it; all which is the end, at which first their Catechizing and then their preaching aimeth. And to this we are to bear also a due respect, by giving diligent heed thereto, not on­ly being present at Catechizings and Sermons, and either sleep out the time, or think [Page 53] of somewhat else, but carefully marking what is said to us. And surely if we did but rightly consider, how much it concern us, we should conclude it very reasonable for us to do so.

25. For First as to that of Catechizing, Catechi­zing. it is the laying the foundation upon which all Christian Practice must be built, for that is the teaching us our duty, without which it is impossible for us to perform it. And though it is true, that the Sriptures are the Fountains, from whence this knowledg of duty must be fetched, yet there are many who are not a­ble to draw it from this fountain themselves, and therefore it is absolutely necessary it should be thus brought to them by others.

26 This Catechizing is generally look't on as a thing belonging only to the youth, and so indeed it ought, not because the oldest are not to learn, if they be ignorant, but be­cause all children should be so instructed, that it should be impossible for them, to be ignorant when they come to years. And it neerly concerns every Parent, as they will free themselve; from the guilt of their chil­drens eternal undoing, that they be care­ful to see them instructed in all necessary things; to which purpose it will be fit early to teach then some short Catechism, of which sort none so fit as the Church-Catechism; yet are they not to rest on these endeavours of their own; but also to call in the Ministers help, that he may build them up farther in Christian Knowledg.

[Page 54] 27. But alas! it is too sure, that parents, have very much neglected this duty, and by that means it is that such multitudes of men and women, that are called Christians, know no more of Christ, or any thing, that con­cerns their own soules, then the mearest hea­then.

28. But although it were their Parents fault, that they were not instructed, when they were young, yet it is now their own if they remain still ignorant; and it is sure, it will be their own ruine and misery, if they willfully continue so. Therefore whoever it be, of what age or condition soever, that is in this ig­norant estate, or in any such degree of it, that he wants any part of necessary saving know­ledg; let him as he loves his soul, as ever he would escape eternal damnation, seek out for in­struction, & let no fear of shame keep any from it; for first it is certain the shame belongs only to the wilful continuing in ignorance, to which the desire of learning is directly contrary, and is so far from a shameful, that it is a most com­mendable thing, and will be sure to be so ac­counted by all wise and good men. But Se­condly, suppose some prophane, senseless peo­ple should deride it, yet sure that shame were in all reason to be undergon joyfully, rather then venture on that confusion of face, which will at the day of judgment befal those, who to avoidalittle false shame amongst men, have gone on in a wilful ignorance of their duty, which ig­norance wil be so far from excusing any sins they [Page 55] shall commit, that it adds one great & heavy sin to all the rest, even the dispising that knowledg, which is offered to them. How hainous a sin that is, you may learn in the First Chapter of the Proverbs, where hating knowledg, ver. 29. is said to be the thing that draws down those sad vengeances forementioned, even Gods forsak­ing men, laughing at their calamity, in stead of helping them: W ^ch is of all other conditions in the world, the most miserable, & surely they are madly desperat, that will run themselves into it.

29. As for those who have already this foundation laid, by the knowledg of the grounds of Christian Religon, there is yet for them a farther help provided, by Preaching. Preaching. And it is no more then needs, for God knows, those that understand their duty well enough, are too apt to forget it; nay, sometimes by the violence of their own lusts to transgress it, even when they do remember it, and therefore it is very useful, we should often be put in mind of it, to prevent our forgetting, and also often exhorted and assisted, to withstand those lusts which draw us to those transgressions. And to these purposes preaching is intended; First, to warn us, to be upon our guard against our spiritual enemy, and then to furnish us with weapons for the fight; that is, such means and helps, as may best enable us to beat off temp­tations, and get the victory over them.

30. Since therefore this is the end of preach­ing, we must not think we have done our du­ty, when we have heard a Sermon, though [Page 56] never so attentively, but we must lay up in our hearts those instructions, and advices we there meet with & use them faithfully to that end of overcoming our sins. Therefore when ever thou comest to the Physician of thy soul, do as thou wouldst with the Physician of thy body; thou comest to him not only to hear him talk, and tell thee what will cure thee, but also to do according to his directions; and if thou dost not so here, thou art as vain, as he that ex­pects a bare receipt from his Doctor shall cure him, though he never make use of it. Nay, thou art much more vain and ridiculous, for that though it do him no good, will do him no harm [...] he shall be never the worse for having bin taught a medicine, though he use it not: but in these spiritual receipts, it is otherwise, if we use them not to our good, they will do us a great deal of harm, they will rise up in judg­ment against us, and make our condemnation so much the heavier. Beware therefore not to bring that danger upon thy self, but when thou hast heard a Sermon, consider with thy self what directions there were in it, for enabling thee to eschew evil, or to do good. And if there were any thing especially concern'd thine own bo [...]ome sin, lay that close to thy heart, and all the week after make it matter of medi­t [...]tion, think of it even whilst thou art at thy work, if thou wantest other time; and not only think of it, but [...]et to the practice of it, do what thou wert advised to, for the subduing sins and quickning grace in thee. Finally look [Page 57] carefully to practice the counsel of the Apostle, Ia. 1. 22. Be ye doers of the word not hearers on­ly deceiving your own soules: to hope for good from the word, without doing of it, is, it seems, nothing but a deceiving our selves; Let us ne­ver therefore measure our godliness by the number of Sermons which we hear, as if the hearing many were a certain mark of a good Christian, but by the store of fruit we bring forth by them, without which all our hearing will serve but to bring us in that heavier por­tion of stripes, which belongs to him that knows his Masters will and does it not, Lu. 12. 47. But this reverence which is due to preaching we must not pay to all that is now a dayes called so, for God knows there are ma­ny false Prophets gone out into the world, as the Apostle speaks, 1 Jo. 4 1. And now, if ever, is that advice of his necessary, to trie the Spirits whether they be of God: But what I have sayed, I mean only of the preaching of those, who first have a lawfull calling to the Office, and secondly frame their doctrine accord­ing to the right rule, the written word of God. But if any man say he is not able to judg whe­ther the doctrine be according to the Word or no, let him at least try it by the common known rules of duty, which he doth understand, and if he find it a doctrine, giving men liberty to com­mit those things, which are by all acknowledged sins; such as rebellion, injustice, unmercifulness, uncleanness, or the like he may conclude it is utterly contrary to God, and his Word, [Page 58] and then abhorence, and not reverence belongs to it.

31. Fifthly, The Sacra­ments. we are to express our honour­ing of God, by receiving his Sacraments, those are two, Baptisme, and the Supper of the Lord. And this we are to do; First, by our high e­steem of them; Secondly, by our reverent usage of them; we are first to prize them at a high rate, looking on them, as the instru­ments of bringing to us the greatest blessings we can receive. The first of them, Bap­tisme that enters us into covenant with God, makes us members of Christ, & so gives us right to all those precious benefits, that flow from him, to wit pardon of sins, sanctifying grace, and heaven it self, on condition we perform our parts of the covenant. And as for the Lords Supper, that is not only a signe and remembrance of Christ, and his death; but it is actually the giving Christ, and all the fruits of his death to every worthy receiver, and therefore there is a most highest estimation, and value due to each of them.

32. And not only so; Of Bapti­sme. but in the second place we must shew our r [...]erence in our usage of them, and that First before, Secondly at, and Third­ly after the time of receiving them. It is true that the Sacrament of Baptisme being now administered to us, when we are infants, it is not to be expected of us, that we should in our own persons do any thing, either before or at the time of receiving it, those performances were strictly required of all persons, who were [Page 59] baptised, when they were of years. But for us, it suffices to give us right to Baptisme, that we are born within the pale of the Church, that is, of Christian parents; and all that is required at that time, is, what we can only perform by others, they in our stead promising that when we come to years, we will perform our parts of the Covenant. But by how much the less we are then able to do, so much the greater bond lies on us, to perform those af­ter-duties required of us, by which we are to supply the want of the former.

33. Now if you would know what those duties are, look over those promises which your The vow of Baptisme. Godfathers and Godmothers then made in your name, and you may then learn them. I can­not give you them in a better form, then that of our Churches Catechisme which tells: That our Godfathers and Godmothers did promise, and vow three things in our names; First, that we should forsake the Divel and all his works, the pomps and vanities of this wicked world, and all the sinful lusts of the flesh: where by the Divel is meant. First, the worshipping of all false gods, which is indeed but worshipping the Divel: A sin which at the time of Christs coming into the world, was very common; most part of mankind then living in that vile Idolatry. And therefore when Baptisme was first ordained, it was but needful to make the forsaking of those false gods, a principal part of the vow. And though those false worships are now much rarer, yet there was one spe­cial [Page 60] part of them, which may be feared to be yet too common among us, and that is all sorts of un [...]leanness, which though we do not make ceremonies of our religion as the heathens did of theirs, yet the committing thereof is a most high provocation in Gods eyes, such as drew him to destroy whole Cities with fire and brimstone, as you may read, Gen. 19. Nay, the whole world with water, Gen. 6. and will not fail to bring down judgments, and strange ones on any that continue therein; and therefore the forsaking them well deserves to be look't on, as an especial part of this promise. Besides this all dealing with the Divel is here vowed against, whether it be by practising witcheraft our selves, or consult­ing with those that do upon any occasion whatever, as the recovery of our health, our goods or what ever else. For this is a degree of the former sin, it is the forsaking of the Lord, and setting up the Divel for our God, whilst we go to him in our needs for help

34. But we also renounce all the works of the Divel, and those are either in general all those which the Divel tempts us to, or else those particular kinds of sin, which have most of his image on them; that is, those which he himself most practices, such are pride (which brought him from being an Angel of light to the accursed condition he is now in) and ly­ing; he is, as our Saviour saith, Jo 8. 44. A liar, and the Father of it; and such also are malice and envy, especially killing, and de­stroying of others, for he was a murderer from [Page 61] the beginning. Io 8. 44. But above all, there is no­thing wherein we becom so like him, as in temp­ting & drawing others to sin; which is his whole trade, and business, and if we make it any part of ours, we becom like that roaring Lyon, that goes about seeking whom he may devour, 1 Pet. 5. 8.

35. The second thing we vow to forsake, is the pomps and vanities of this wicked world. By the pomps and vanities there are several things meant, some of them, such as were used by the heathens, in some unlawful sports of theirs, wherein we are not now so much concern'd, there being none of them remaining among us but besides that, there is meant all excess ei­ther in diet or sports, or apparel, when we keep not those due measures, which either by the ge­neral rules of sobriety, or the particular circum­stances of our qualities and callings we are bound to. Next, by the wicked world we may understand, first the wealth and greatness of the world, which though we do not so totally re­nounce, that it is unlawful for a Christian to be either rich, or great, yet we thus far promise to forsake them, that we will not set our hearts upon them, nor ever either get, or keep them by the least unlawful means. Secondly by the wicked world, we may understand the companies and customes of the world; which so far as they are wicked, we here renounce; that is, we pro­mise never to be drawn by company to the com­mission of a sin, but rather to forsake the most delightful company, then be ensnared by it; nor yet by custome, but rather venture the shame of being thought singular, ridiculous persons, walk [Page 62] as it were in a path by our selves, then put our selves into that broad way, that leads to destru­ction, by giving our selves over to any sinful custom, how common soever it be grown. If this part of our vow were but throughly con­sidered, it would arme us against most of the temptations the world offers us, company and custome being the two special instruments by which it works on us.

36. A third thing we renounce is all the sinful lusts of the flesh: where the flesh is to be understood in that sense, wherein the Scrip­ture often uses it, for the fountain of all dis­ordered affections. For though those unclean desires, which we ordinarily call the lusts of the flesh, are meant here, yet they are not the only things here contained, there being divers other things, which the Scripture calls the works of the flesh; I cannot better inform you of them, then by setting down that list S. Paul gives of them, Gal. 5. 19, 20, 21. Now the works of th [...] fl [...]sh are manifest, which are these, adultry, fornication, uncleanness, lascivi­ousness, idolatry, witcheraft, hatred, variance, emulations, wra [...]h, strife, seditions, heresies, En­vyings, murders, drunkenness, revilings, and such like. This with those other discription [...], you w [...]ll find scattered in several places of Scrip­ture will shew you, there are many things con­tained under this part of your vow, the forsak­ing all the sinful lusts of the flesh.

37. The secend thing our Godfathers and Godmothers promised for us, was that we should [Page 63] belive all the Articles of the Christian faith. These we have summed up together, in that which we call the Apostles Creed, which since we promise to believe, we are supposed also to promise to learn them, and that not only the words, but likewise the plain sense of them, for who can believe what he either never heard of, or knows not any thing of the means of it? Now by this believing is meant not on­ly the consenting to the truth of them, but also the living like them that do believe; As for Example, our believing that God created us, should make us live in that subjection and obedience to him, which becomes creatures to their Creator; the believing that Christ re­deemed us, should make us yeild up our selves to him as his purchase, to be disposed wholy by him, and imployed only in his service. The be­lieving a judgment to come, should give us care so to walk, that we may not be condemned in it. And our believing the life everlasting should make us diligent so to imploy our short mo­ment of time here, that our everlasting life may be a life of joy, not of misery to us. In this manner from all the Articles of the Creed, we are to draw Motives to confirm us in all Christian Practice; to which end it is that our learning, and believing of them tends and ther­fore without it we are very far from making good this part of our vow, the believing all the Articles of the Christian faith.

38. The last part of our vow is, that we should keep Gods holy will and commandments, [Page 64] and walk in the same all the dayes of our lives. Where by of Gods holy will and command­ments, is meant our doing of all those things, which he hath made known to us to be his will we should perform; wherein he hath given us his holy Word to instruct us, and teach us, what it is that he requires of us, and now he expects that we should faithfully do it with­out favouring our selves in the breach of any one of his commands. And then in this entire obedience, we must walk all the days of our lives: That is, we must go on in a constant course of obeying God, not only fetch some few steps in his ways, but walk in them, and that not for some part of our time but all the dayes of our lives, never turn out of them, but go on constantly in them, as long as we live in this world.

39. Having now thus briefly explained to you this vow made at your Baptisme, The strict obligation of this vow of Baptism. all I shall add concerning it, is not only to remem­ber you how neerly you are concern'd in the keeping it: and that first in respect of justice, secondly, in respect of advantage and benefit. That you are in justice bound to it, I need say no more, but that it is a promise, and you know justice requires of every man the keeping of his promise. But then this is of all other pro­mises the most solemn and binding, for it is a vow; that is, a promise made to God; and therefore we are not only unjust, but forsworn, when ever we break any part of it.

40. But secondly we are also highly con­cern'd [Page 65] to keep it, in respect of our own bene­fit. I told you before, that Baptisme enter­ed us into Covenant with God, now a Cove­nant is made up of two parts; that is, some­thing promise by the one party, and something by the other of the parties that make the Co­venant. And if one of them break his part of the Covenant; that is, perform not what he hath agreed to, he can in no reason look that the other should make good his. And so it is here, God doth indeed promise those benefits before mentioned, and that is his part of the Covenant. But then we also undertake to perform the several things contained in this vow of Baptisme, and that is our part of it, and unless we do indeed perform them, God is not tied to make good his, and so we for­feit all those precious benefits and advanta­ges, we are left in that natural and miserable estate of ours, Children of wrath, enemies of God, and heirs of eternal damnation. And now what can be the pleasure, that any or all sins can offord us, that can make us the least degree of recompence for such a loss, the loss of Gods favour and grace here, and the loss of our own soules hereafter: for as our Saviour saith, Mar. 8. 36. What shall it profit a man; if he shall gain the whole world, and lose his own soul: yet this mad bargain we make, whenever we break any part of this our vow of Baptisme. It therefore most neerly concerns us to consider sadly of it; to remember, that every sin we commit, is a direct breach of this [Page 66] vow, and therefore when thou art tempted to any sin, seem it never so light, say not of it, as Lot did of Zoar, Gen. 6. 20. Is it not a little one? but consider, that whatever it is, thou hast in thy Baptisme vowed against it, and then be it never so little, it draws a great one at the heeles of it, no less then that of be­ing forsworn, which whoever commits, God hath in the third Commandment pronounced, he will not hold him guiltless. And that we may the better keep this vow, it will be very useful often to repeat to our selves the several brea­ches of it, that so we may still have it ready in our minds, to set against all temptations; and surely it is so excellent a weapon, that if we do not either cast it aside, or use it very negligently, it will enable us by Gods help to put to flight our spiritual adversary. And this is that reverence we are to pay to this first Sa­crament, that of Baptisme.

PARTITION III.

§ 1. NOw follows the reverence due to the Sacrament of the Lords Supper; The Lords Supper. and in this I must fol­low my first division, and set down first what is to be done before, secondly, at, and thirdly, after the time of receiving, for in this Sacrament we cannot be excused from any one of these, though in the former we are.

2. And first for that which is to be done be­fore, Things to be done be­fore re­ceiving. S. Paul tells us it is examination, 1 Cor. 11 28. But let a man examine himself and so let him eat of that bread and drink of that cup. But before I proceed to the particulars of this examination, Examinati­on. I must in the general tell you that the special business we have to do in this Sacrament, is to repeat, and renew that cove­nant [Page 68] we made with God in our Baptisme, which we having many wayes grievously broken, it pleases God in this great mercy to suffer us to come to the renewing of it in this Sacrament, which if we do in sincerity of heart, he hath promised to accept as, and to give us all those benefits in this, which he was ready to bestow in the other Sacrament, if we had not by our own fault forfeited them. Since then the re­newing of our Covenant is our business of this time, it followes that these three things are necessary towards it; First, that we under­stand what that covenant is; Secondly, that we consider, what our breaches of it have bin; and Thirdly, that we resolve upon a strict observance of it, for the rest of our life. And the trying our selves in every one of these particulars, is that examination which is re­quired of us, before we come to this Sacra­ment.

3. And first we are to examine, Of our knowledg. whether we understand what this Covenant is; this is, exceeding necessary, as being the foundati­on of both the other, for it is neither possible to discover our past sins, nor to settle purpose a­gainst them for the future without it. Let this therefore be your first business. Trie whether you rightly understand what that Covenant is, which you entered into at your Baptisme, what be the mercies promised on Gods part, and the duties on yours. And because the Covenant made with each of us in Baptisme, is only the applying to our par­ticulars; [Page 69] the Covenant made by God, in Christ, with all mankind in general, you are to consider, whether you understand that; if you do not, you must immediately seek for instruction in it. And till you have means of gaining better, look over what is briefly said in the entrance to this treatise, concerning the second Covenant, which is the foundation of that Covenant, which God makes with us in our Baptisme. And because you will there find, that obedience to all Gods Commands is the condition required of us; and is also that, which we expresly vow in our Baptisme, it is necessary you should likewise know, what those Commands of God are. Therefore if you find you are ignorant of them, never be at rest, till you have got your self instructed in them, and have gained such a measure of knowledg, as may direct you to do that Whole Duty of Man, which God requires. And the giving thee this instruction is the only aim of this Book; which the more ignorant thou art, the more earnestly I shall intreat thee, diligently to read. And if thou hast heretofore approacht to this holy Sacrament in utter ignorance of these necessary things, bewail thy sin in soe do­ing, but presume not to come again, till thou have by gaining this necessary knowledg fitted thy self for it, which thou must hasten to do. For though no man must come to the Sacra­ment in such ignorance, yet if he wilfully con­tinue in it, that will be no excuse to him for keeping from this holy Table.

[Page 70] 4. The second part of our examination is concerning our breaches of this Covenant, Sins. and here thou wilt find the use of that know­ledg I spake of. For there is no way of dis­covering what our sins have bin, but by try­ing our actions by that which should be the rule of them, Several sorts. the Law of God. When there­fore thou settest to this part of examination, remember what are the several branches of thy duty, and then ask thy own heart in every particular, how thou hast performed it. And content not thy self with knowing in general, that thou hast broken Gods Law, but do thy utmost to discover in what particulars thou hast done so. Recal as well as thou canst, all the passages of thy life, and in each of them consider, what part of that duty hath bin transgrest by it. And that not only in the grosser act, but in word also, nay even in thy most secret thoughts. For though mans Law reaches not to them, yet Gods doth; so that whatever he forbids in the act, he forbids like­wise in the thoughts and desires, and sees them as cleerly as our most publick acts. This par­ticular search is exceed [...]ng necessary; For there is no promise of forgiveness of any sin, but on­ly to him that confesseth and forsaketh it. Now to both these it is necessary, that we have a distinct and particular knowledg of our sins. For how can he either confess his sin, that knows not his guilt of it? or how can he resolve to forsake it, that discerns not himself to have formerly cleaved to it? Therefore we may [Page 71] surely conclude, that this examination is not only useful, but necessary towards a full, and compleat repentance; for he that does not take this particular view of his sins; will be likely to repent but by halves, which will never avail him towards his pardon; nothing but an entire forsaking of every evil way, being suffi­cient for that. But surely of all other times it concerns us, that when we come to the Sa­crament, our repentance be full and compleat, and therefore this strict search of our own hearts is then especially necessary. For al­though it be true, that it is not possible by all our diligence to discover, or remember every sin of our whole lives: And though it be al­so true, that what is so unavoidably hid from us, may be forgiven without any more parti­cular confession, then that of Davids, Psalm 19. 12. Cleanse thou me from my secret faults, yet this will be no plea for us, if they come to be secret, only because we are negl [...]gent in searching. Therefore take heed of deceiving thy self in this weighty business, but search thy soul to the bottom, without which it is impossi­ble that the wounds thereof should ever be throughly cured.

5. And as you are to inquire thus narrowly concerning the several sorts of sins, Degrees. so also must you concerning the degrees of them; for there are divers circumstances, which in­crease, and heighten the sin. Of this sort there are many. As first, when we sin against knowledg, that is, when we certainly know such a thing [Page 72] to be a sin, yet for the present pleasure or pro­fit (or whatever other motive) adventure of it. This is by Christ himself adjudged to be a great heightning of the sin. He that knows his Masters will, and doth it not, shall be bea­ten with many stripes, Luke 12. 47. Second­ly, when we sin with deliberation; that is, when we do not fall into it of a sudden, ere we are aware, but have time to consider of it, this is another degree of the sin. But thirdly a yet higher is, when we do it against the resi­stances and checks of our own conscience, when that at the time tells us, this thing thou ough­test not to do; Nay, layes before us the dan­ger, as well as the sin of it, yet in spight of these admonitions of conscience, we go on and commit the sin; this is a huge increase of it, such as will raise the lest sin into a most high provocation. For it is plain, a sin thus committed must be a wilful one, and then be the matter of it never so light, it is most hai­nous in Gods eyes. Nay, this is a circumstance of such force, that it may make an indifferent action, that is in it self no sin, become one. For though my conscience should erre in tel­ling me such a thing were unlawful, yet so long as I were so perswaded, it were sin for me to do that thing; for in that case my will consents to the doing a thing, which I believe to be displeasing to God, & God (who judges us by our will, not our understandings,) imputes it to me as a sin, as well as if the thing were in it self unlawful, & therefore surely we may con­clude [Page 73] that any thing which is in it self sinful, is made much more so by being committed a­gainst the checks of conscience. A fourth ag­gravation of a sin is, when it hath bin often repeated, for then there is not only the guilt of so many more Acts, but every Act grows also so much worse, and more inexcusable. We alwayes judg thus in faults committed a­gainst our selves, we can forgive a single in­jury, more easily then the same, when it hath bin repeated, and the oftner it hath bin so re­peated, the more hainous we account it. And so surely it is in faults against God also. Fifthly, the sins which have bin committed after vows, and resolutions of amendment are yet more grievous: for that contains also the breaking of those promises. Somewhat of this, there is in every wilful sin, because every such is a breach of that vow we make at Baptisme; But be­sides that, we have since bound our selves by new vowes, if at no other time, yet surely at our coming to the Lords Supper, that being (as was formerly said) purposely to repeat our vow of Baptisme. And the more of these vowes we have made, so much the greater is our guilt; if we fall back to any sin, we then renounced. This is a thing very well worth weighing, & therefore examine thy self parti­cularly, at thy approach to the Sacrament, con­cerning thy breaches of former vowes made at the holy Table. And if upon any other occasion, as sickness, trouble of mind, or the like, thou hast at any time made any other, call thy self to a [Page 74] strict account how thou hast performed them also, and remember that every sin committed against such vowes is besides its own natural guilt, a perjury likewise. Sixthly, a yet higher step is, when a sin hath bin so often committed, that we are come to a custome and habit of it: and that is indeed a high degree.

6. Yet even of habits some are worse then others; as first, if it be so confirm­ed, that we are come to a hardness of heart, have no sense at all of the sin; or secondly, if we go on in it against any extraordinary means used by God to re­form us, such as sickness, or any other affliction, which seemes to be sent on purpose for our reclaiming. Or thirdly, if all reproofs and exhortations either of Ministers or private friends work not on us, but either make us an­gry at our reprovers, or set us on defending the sin. Or Lastly, if this sinful habit be so strong in us, as to give us a love to the sin, not only in our selves, but in others; if as the Apostle saith, Rom. 1. 31. We do not only do the things, but take pleasure in them that do them, and therefore intice and draw as man [...] as we can into the same sins with us: Then it is risen to the highest step of wickedness, and is to be look't on as the utmost d [...]gree both of sin and danger. Thus you see how you are to examine your selves concerning your sins, in each of which you are to consider how many of these heightning circumstances there have [Page 75] bin, that so you may aright measure the hainousness of them.

7. Now the end of this examination is to bring you to such a sight of your sins, Humiliati­on. as may truly humble you, make you sensi­ble of your own danger, that have pro­voked so great a Majesty, who is able so sadly to revenge himself upon you. And that will surely even to the most carnal heart appear a reasonable ground of sorrow. But that is not all, it must likewise bring you to a sense and abhorrence of your baseness, and ingratitude, that have thus offended so good and gracious a God, that have made such unworthy and unkinde returnes to those tender and rich mercies of his. And this con­sideration especially must melt your hearts into a deep sorrow and contrition, the de­gree whereof must be in some measure an­swerable to the degree of your sins. And the greater it is, provided it be not such as shuts up the hope of Gods Mercy, the more acceptable it is to God, who hath promised not to despise a broken and con­trite heart, Psal. 51. 17. And the more likely it will be also to bring us to amend­ment: For if we have once felt what the smart of a wounded Spirit is, we shall have the lesse mind to venture upon sin a­gain.

8. For when we are tempted with any of the short pleasures of sin, we may then out of our own experience [Page 76] set against them the sharp pains and terrors of an accusing conscience, which will to any that hath felt them; be able infinitely to outweigh them. Endeavour therefore to bring your soul to this melting temper, to this deep un­feigned sorrow, and that not only for the dan­ger you have brought upon your self, for though that be a consideration that may and ought to work sadness in us, yet where that alone is the motive of our sorrow, it is not that sorrow which will avail us for pardon; and the reason of it is clear, for that sorrow proceeds only from the love of our selves, we are sorry, because we are like to smart. But the sorrow of a true penitent must be enjoyned also with the love of God, Contrition. and that will make us grieve for having offended him, though there were no punishment to fall upon our selves. The way then to stir up this sorrow in us, is first to stir up our love of God, by repeating to our selves the many gracious Acts of his mercy towards us, particularly that of his sparing us, and not cutting us off in our sins. Consider with thy self how many and how great provocations thou hast offered him, perhaps in a continued course of many years wilful disobedience, for which thou mightst with perfect justice have bin ere this sent quick into Hell; Nay, pos­sibly thou hast before thee many examples of less sinners, then thou art, who have bin sud­denly snatcht away in the midst of their sins. And what cause canst thou give, why thou hast thus long escaped, but only because his [Page 77] eye hath spared thee. And what cause of that sparing, but his tender compassions towards thee, his unwillingness that thou should'st perish? This consideration if it be prest home upon thy soul, cannot chuse (if thy heart be not as hard as the neather Milstone) but awake somewhat of love in thee towards this gracious, this long-suffering God, and that love will certain­ly make it appear to thee, that it is an evil thing, and a bitter, that thou hast forsaken the Lord, Ier. 2. 19. That thou hast made such wretched requitals of so great mercy; it will make thee both ashamed and angry at thy self, that thou hast bin such an unthankful crea­ture. But if the consideration of this one sort of mercy, Gods forbearance only, be such an engagement, and help to this Godly sorrow, what will then be the multitude of those other mercies, which every man is able to reckon up to himself? and therefore let every man be as particular in it as he can call to mind as many of them as he is able that so he may attain to the greater degree of true contrition.

9. And to all these endeavours most be ad­ded earnest prayers to God, that he by his ho­ly spirit would shew you your sins, and soften your hearts, that you may thorowly bewail, and lament them.

10. To this must be joyned an humble con­fession of sins to God, Confession. and that not only in ge­neral, but also in particular, as far as your memory of them will reach, and that with all those heightning circumstances of them, which [Page 79] you have by the forementioned examination discovered. Yea even secret, and forgotten sins must in general be acknowledged; for it is cer­tain there are multitudes of such, so that it is necessary for every one of us to say with Da­vid, Psal. 19. 12. Who can understand his er­rors, cleanse thou me from my secret faults. When you have thus confest your sins, with this hearty sorrow, and sincere hatred of them, you may then (and not before) be concluded to feel so much of your disease, that it will be seasonable to apply the remedy.

11. In the next place therefore you are to look on him, whom God hath set forth to be the propitiation of our sins, Rom. 3. 25. Even Ie­sus Christ that Lamb of God, who taketh away the sins of the world Io. 1. 29. And earnestly beg of God, that by his most precious blood, your sins may be washed away, and that God would for his sake be reconciled to you. And this you are to believe will surely be done, if you do for the rest of your time forsake your sins, and give your selves up sincerely to obey God in all his commands. But without that, it is vain to hope any benefit from Christ, or his suffer­ings. And therefore the next part of your preparation must be the setting those resoluti [...]ns of obedience which I told you was the third thing you were to examine your selves of be­fore your approach to the holy Sacrament.

12. Concerning the particulars of this re­solution, Resolutions of obedi­ence. I need say no more, but that it must answer every part, and branch of our du­ty; [Page 81] that is, we must not only in general resolve, that we will observe Gods Commandments, but we must resolve it for every Commandment by it self; and especially where we have found our selves most to have failed heretofore, there especially to renew our resolutions. And here­in it neerly concerns us to look, that these resolutions be sincere, and unfeigned, and not only such slight ones as people use out of cu­stome to put on at their coming to the Sacra­ment, which they never think of keeping after­wards. For this is a certain truth, that who­soever comes to this holy Table without an en­tire hatred of every sin, comes unworthily; and it is as sure, that he that doth intirely hate all sin, will resolve to forsake it; for you know forsaking naturally followes hatred, no man willingly abides with a thing, or person he hates. And therefore he that doth not so re­solve, as that God the searcher of hearts may approve it as sincere, cannot be supposed to hate sin, and so cannot be a worthy receiver of that holy Sacrament. Therefore trie your resolu­tions thorowly, that you deceive not your selves in them, it is your own great danger, if you do, for it is certain you cannot deceive God, nor gain acceptation from him by any thing, which is not perfectly hearty and un­feigned.

13. Now as you are to resolve on this new obedience, Of the meanes. so you are likewise to resolve on the meanes, which may assist you in the per­formance of it. And therefore consider in [Page 82] every duty, what are the means that may help you in it, and resolve to make use of them, how uneasy soever they be to your flesh; so on the other side consider what things they are, that are likely to lead you to sin, and resolve to shun and avoid them: this you are to do in re­spect of all sins whatever, but especially in those, whereof you have formerly bin guilty. For there it will not be hard for you to find, by what steps and degrees you were drawn into it, what company, what occasion it was that ensnared you, as also to what sort of tempta­tions you are aptest to yeild. And therefore you must particularly fence you self against the sin, by avoiding those occasions of it.

14. But it is not enough that you resolve you will do all this hereafter, but you must instantly set to it, and begin the course by doing at the present whatsoever you have op­portunity of doing: And there are several things, which you may; nay, must do at the present, before you come to the Sacrament.

15. As first you must cast off every sin, Present re­nouncing of sin. not bring any one unmortified lust with you to that Table; for it is not enough to purpose to cast them off afterwards, but you must then actu­ally do it by with-drawing all degrees of love and affection from them; you must then give a bill of divorce to all your old beloved sins, or else you are no way fit to be married to Christ. The reason of this is clear; For this Sacrament is our spiritual nourishment; now before we can receive spiritual nourishment [Page 83] we must have spiritual life (for no man gives food to a dead person) But whosoever conti­nues not only in the act, but in the love of a­ny one known sin hath no spiritual life, but is in Gods account no better then a dead car­kass, and therefore cannot receive that spiri­tual food. It is true, he may eat the bread, and drink the wine, but he receives not Christ, but in stead of him, that which is most dread­ful; the Apostle will tell you what, 1 Cor. 11. 29. He eates and drinks his own damna­tion. Therefore you see how great a necessity lies on you thus actually to put off every sin, before you come to this Table.

16. And the same necessity lies on you for a second thing to be done at this time, Imbracing vertue. and that is the putting your soul into a heavenly and Christian temper; by possessing it with all those graces which may render it acceptable in the eyes of God. For when you have turned out Satan and his accursed train, you must not let your soul lie empty; if you do, Christ tells you, Luke 11. 26. He will quickly return a­gain, and your last estate shall be worse then your first. But you must by earnest Prayer invite into it the holy Spirit, with his graces, or if they be in some degree there already, you must pray that he will yet more fully possess it, and you must quicken and stir them up.

17. As for example, Quickning of graces. you must quicken your humility, by considering your many and great sins; your Faith, by mediating on Gods pro­mises to all penitent sinners; your love to God, [Page 84] by considering his mercies, especially those remembred in this Sacrament, his giving Christ to die for us: and your love to your neighbour, nay to your enemies, by considering that great example of his suffering for us, that were enemies to him. And it is most particu­larly required of us when we come to this Ta­ble, that we copy out this pattern of his in a perfect forgiveness of all that have offended us, and not only forgiveness, but such a kind­ness also, as will express it self in all offices of love and friendship to them.

18. And if you have formerly so quite for­got that blessed example of his, Charity. as to do the direct contrary, if you have done any unkind­ness or injury to any person, then you are to seek forgiveness from him; and to that end first acknowledg your fault, and secondly restore to him to the utmost of your power, whatsoe­ver you have deprived him of, either in goods or credit. This reconciliation with our brethren is absolutely necessary towards the making any of our services aceptable with God, as appears by that precept of Christ, Mat. 5. 23, 24. If thou bring thy gift to the Altar and there remembrest that thy brother hath ought against thee, leave there thy gift before the Altar; and go thy way, first be re­conciled to thy brother, and then come, and of­fer thy gift. Where you see, that though the gift be already at the Altar, it must rather be left there unoffered, then be offered by a man that is not at perfect peace with his [Page 85] neighbour. And if this charity be so necessary in all our services, much more in this, where by a joynt partaking in the same holy mysteries, we signifie our being united and knit, not only to Christ our head, but also to each other, as fellow-members. And therefore if we come with any malice in our hearts we commit an act of the highest Hypocrisie, by making a so­lemn profession in the Sacrament of that cha­rity and brotherly love, whereof our hearts are quite void.

19. Another most necessary grace at this time is that of devotion, Devotion. for the raising whereof we must allow our selves some time to with­draw from our worldly affaires, and wholy to set our selves to this business of preparation, one very especial part of which preparation lyes in raising up our soules to a devout and heavenly temper. And to that it is most necessary, that we cast off all thoughts of the world, for they will be sure as so many clogs, to hinder our soules in their mounting towards heaven. A special exercise of this devotion is prayer, wherein we must be very frequent, and earnest at our coming to the Sacrament, this being one great instrument, whereby we must obtain all those other graces required in our preparation. Therefore be sure this be not omitted, for if you use never so much en­deavour besides, and leave out this, it is the going to work in your own strength, without looking to God for his help, and then it is im­possible you should prosper in it; For we are [Page 86] not able of our selves to think any thing, as of our selves, but our sufficiency is of God, 2 Cor. 3. 5. Therefore be instant with him so to as­sist you with his grace, that you may come so fitted to this Holy Table, that you may be partakers of the benefits there reached out to all worthy receivers.

20. Necessity of these graces. These and all other spiritual graces our Souls must be clothed with when we come to this Feast, for this is that wedding garment, without which whosoever comes, is like to have the entertainment, mentioned in the para­ble, of him who came to the marriage without a wedding garment, Mat. 22. 13. who was cast into utter darkness, where is weeping and gnash­ing of teeth; for though it is possible he may sit it out at the present, and not be snatcht from the Table, yet St. Paul assures him, he drinks damnation to himself, and howsoever it may fall on him, is uncertain; But it is sure, it will, if repentance prevent it not, and as sure that when ever it does come, it will be intole­rable, for who among us can dwell with ever­lasting burnings, Isa. 33. 14.

21. I shall add but one thing more concer­ning the things which are to be done before the Sacrament, The useful­ness of a spiritual guide. and that is an advice. That if any person upon a serions view of himself can­not satisfy his own Soul of his sincerity, and so doubts, whether he may come to the Sa­crament, He do not rest wholly on his own Judgement in the case; For if he be a truly humbl [...]d Soul, it is likely he may judge too hardly of himself, if he be not, it is odds, but [Page 87] if he be left to the satisfying of his own doubts, he will quickly bring himself to pass too favourable a sentence. Or whether he be the one or the other, if he come to the Sa­crament in that doubt, he certainly plunges himself into further doubts and scruples, if not into sin; On the other side, if he forbear, because of it, if that fear be a causeless one, then he groundlesly absents himself from that Holy Ordinance, and so deprives his Soul of the benefits of it. Threfore in the midst of so many dangers, which attend the mistake of himself, I would, as I said before, exhort him not to trust to his own judgement, but to make known his case to some discreet and Godly Minister, and rather be guid [...] by his, who will probably (if the case be duely and with­out any disguise discovered to him) be better able to judge of him, then he of himself. This is the councel the Church gives in the exhor­tation before the Communion, where it is ad­vised, that if any by other means therefore mentioned, cannot quiet his own conscience, but require farther counsel, and comfort, than let him go to some discre [...]t and learned Minister of Gods Word, and open his grief, that he may receive such Ghostly cou [...]sel, advice, and com­fort that his conscience may be relieved, &c. This is surely such advice, as should not be neglected neither at the time of coming to the Sacrament, nor any other, when we are un­der any fear or reasons of doubt concerning the state of our Souls. And for want of this, [Page 88] many have run into very great mischief, ha­ving let the doubt fester so long, that it hath either plunged them into deep distresses of con­science; or which is worse, they have to still that disquiet within them, betaken themselves to all sinful pleasures, and so quite cast off all care of their Souls.

22. But to all this it will perhaps be said, Not to be ashamed to discover our selves to one. that this cannot be done without discovering the nakedness, and blemishes of the Soul, and there is shame in that, and therefore men are unwilling to do it. But to that I answer, that it is very unreasonable, that should be a hin­derance. For first, I suppose you are to chuse onely such a person as will faithfully keep any secret, you shall commit to him, and so it can be no publick shame you can fear. And if it be in respect of that single person, you need not fear that neither; for, supposing him a godly man, he will not think the worse of you, but the better, that you are so desirous to set all right between God, and your Soul. But if indeed there were shame in it, yet as long as it may be a means to cure both your trouble and your sin too (as certainly Godly and faithful counsel may tend much to both) that shame ought to be despised, and it is sure it would, if we loved our Souls, as well as our body, for in bodily diseases, be they never so foul or shameful, we count him a fool, who will rather miss the cure, then discover it, and then it must here be so much a greater folly, by how much the Soul is more precious then the body.

[Page 89] 23. But God knows, As necessa­ry to the confident as to the doubtful. it is not onely doubting persons, to whom this advice might be useful, there are others of another sort, whose confi­dence is their disease, who presume very ground­lesless of the goodness of their estates; And for those it were most happy, if they could be brought to hear some more equal judgements, then their own in this so weighty a business. The truth is, we are generally so apt to savour our selves, that it might be very useful for the most, especially the more ignorant sort, sometimes to advise with a spiritual guide, to enable them to pass right judgements on them­selves, and not onely so, but to receive dire­ctions, how to subdue and mortify those sins they are most inclined to, which is a matter of so much difficulty, that we have no reason to despise any means that may help us in it.

24. I have now gone through those seve­ral parts of duty we are to perform before our receiving. At the time of re­ceiving. In the next place, I am to tell you, what is to be done at the time of receiving. Meditation of thy un­worthiness. When thou art at the Holy Table, first hum­ble thy self in an unfeigned acknowledgement of thy great unworthiness to be admitted there; The suffe­rings of Christ. and to that purpose remember again between God and thine own Soul, some of thy greatest, and foulest sins, thy breaches of for­mer vows made at that Table, especially since thy last receiving. Then meditate on those bitter sufferings of Christ, which are set out to us in the Sacrament, when thou seest the [Page 90] bread broken, remember how his blessed body was torn with nails upon the Cross, when thou seest the wine poured out, remember how his precious blood was spilt there. And then consider, it was thy sins that caused both. And here think, how unworthy a wretch thou art to have done that, which occasioned such torments to him? How much worse then his very crucifiers? They crucified him once, but thou hast, as much as in thee lay, crucified him daily. They crucified him, because they knew him not, but thou hast known both what he is in himself, The Lord of Glory, and what he is to thee a most tender and merciful Saviour, and yet thou hast still continued thus to crucify him afresh. Consider this, and let it work in thee, first a great sorrow for thy sins past, and then a great hatred, and a firm resolution a­gainst them for the time to come.

25. When thou hast a while thus thought on these sufferings of Christ for the increasing The atone­ment wrought by them. thy humility and contrition; Then in the se­cond place think of them again, to stir up thy Faith; look on him as the sacrifice offered up for thy sins, for the appeasing of Gods wrath, and procuring his favour, and mercies toward thee. And therefore beleevingly, yet hum­bly, beg of God to accept of that satisfaction made by his innocent and beloved Son, and for the merits thereof to pardon thee; whatever is past, and to be fully reconciled to thee.

26. In the third place consider them again to raise thy thankfulness. The thank­fulness owing for them. Think how much [Page 91] both of shame and pain he there endured, but especially those great agonies of his Soul, which drew from him that bitter cry, My God, my God why hast thou forsaken me. Mat. 27. 45. Now all this he suffered only to keep thee from perishing. And therefore consider what unexpressable thanks thou owest him, and endeavour to raise thy Soul to the most zealous and hearty thanksgiving; For this is a principal part of duty at this time, the praising, and magnifying that mercy, which hath redeemed us by so dear a p [...]ice. There­fore it will here well become thee to say with David, I will take the Cup of Salvation and will call upon the Name of the Lord.

27. Fourthly, The great love of Christ in them. look on these sufferings of Christ, to stir up this love, and surely there cannot be a more effect [...]al means of doing it, for here the love of Christ to thee is most ma­nifest, according to that of the Apostle, 1 Jo. 3. 16. Hereby perceive we the love of God towards us, because he layed down his life for us. And that even the highest degree of love, for as himself tels us, Jo 15. 13. Grea­ter love then this hath no m [...]n, then that a man lay down his life for his friend. Yet even grea­ter love then this had he, for he not onely died, but died the most painful and most reproachful death, and that not for his friends, but his utter enemies. And therefore if after all this love on his part, there be no return of love on ours, we are worst then the vilest sort of men, for even the Publicans, Matth. 5. 46. [Page 92] Love those that love them. Here therefore chide, and reproach thy self, that thy love to him is so faint and cool, when his to thee was so zealous and affectionate. And endeavour to enkindle this holy flame in thy Soul, to love him in such a degree, that thou mayest be ready to copy out his example, to part with all things yea even life it self, whenever he cals for it, that is whensoever thy obedience to any command of his shal lay thee open to those sufferings. But in the mean time, to resolve never again to make any league with his ene­mies, to entertain, or harbour any sin in thy brest. But if there have any such hitherto remained with thee, make this the season to kill, and crucify it, offer it up at this instant a sacrifice to him, who was sacrificed for thee, and particularly for that very end, that he might redeem thee from all iniquity. Therefore here make thy solemn resolutions to forsake every sin, particularly those, into which thou hast most frequently fallen. And that thou mayest indeed perform those resolutions, ear­nestly beg of this crucified Saviour, that he will by the power of his death mortify and kill all thy corruptions.

28. When thou art about to receive the consecrated bread and wine, The bene­fits of the New Cove­nant sea­led in the Sacrament. remember that God now offers to seal to thee that New Co­venant made with mankinde in his Son. For since he gives that his Son in the Sacrament, he gives with him all the benefits of that Cove­nant, to wit, pardon of sins, fanctifying grace [Page 93] and a title to an eternal inheritance. And here be astonished at the infinite goodness of God who reaches out to thee so precious a trea­sure. But then remember, that this is all but on condition, that thou perform thy part of the Covenant. And therefore settle in thy Soul the most serious purpose of obedience, and then with all possible devotion joyn with the Minister in that short, but excellent prayer used at the instant of giving the Sacrament, The body of our Lord, &c.

29. So soon as thou hast received, Upon recei­ving give thanks. [...]ffer up thy devoutest praises for that great mercy, to­gether with thy most earnest prayers for such assistance of Gods Spirit, Pray. as may enable thee to perform the vow thou hast now made. Then remembring that Christ is a propitiati [...]n not for our sins onely, but also for the sins of the whole world, let thy charity reach as far as his hath done, and pray for all mankind, that every one may receive the benefit of that sacrifice of his; commend also to God the estate of the Church, that particularly, whereof thou art a member. And forget not to pray for all to whom thou owest obedience, both in Church and State, and so go on to pray for such par­ticular persons as either thy relations, or their wants shall present to thee If there be any collection for the poor (as there alwayes ought to be at this time) give freely according to thy ability; or if by the d [...]fault of others there be no such collection, yet do thou privately design something towards the relief of thy [Page 94] poor brethren, and be sure to give it the next fitting opportunity that offers it self. All this thou must contrive to do in the time that o­thers are receiving, that so when the publick prayers, after the administration begin, thou mayst be ready to joyn in them, which thou must likewise take care to do with all divoti­on: thus much for thy behaviour at the time of receiving.

30. Now followes the third and last thing; After the Sacrament. That is▪ what thou art to do after thy receiv­ing. That which is immediately to be done, is as soon as thou art retir'd from the Congre­gation, to offer up again to God thy Sacri­fice of praise for all those precious mercies con­veyed to thee, Private Prayer and Thanksgiv­ing. in that holy Sacrament, as also humbly to intreat the continued assistance of his grace to enable thee to make good all those purposes of obedience thou hast now made. And in whatsoever thou knowest thy self most in danger, either in respect of a­ny former habit, or natural inclination, there especially desire and earnestly beg his aid.

31. When thou hast done thus, Not pre­sently to f [...]l [...] worldly affaires do not presently let thy self lose to thy worldly car [...]s and businesse. But spend all that day, either in medi [...]ating, praying, reading, good confe­rences, or the like; so as may best keep up that holy flame that is enkindled in thy heart. Af­terwards, when thy calling requires thee to fall to thy usual affaire [...], do it, but yet still re­member that thou hast a greater business then [Page 95] that upon thy hands; that is, the performing of all those promises, thou so lately madest to God, and therefore whatever thy outward im­ployments are, let thy heart be set on that, To keep thy re [...]o [...]utions still in me­mory. keep all the particulars of thy resolution in memory, and whenever thou art tempted to any of thy old sins, then consider, this is the thing thou so solemnly vowedst against, and withal remember what a horrible guilt it will be, The danger of breaking them. if thou shouldst now wilfully do any thing contrary to that vow; Yea, and what a hor­rible mischief also it will be to thy self. For at thy receiving, God and thou enteredst into Covenant, into a league of friendship and kind­ness. And as long as thou keepest in that friendship with God, thou art false, all the ma­lice of men or divels can do thee no harm: For as the Apostle saith, Rom. 8. 31. If God be for us who can be against us. But if thou breakest this league (as thou certainly dost, Making God thy e­nemy. if thou yeild to any wilful sin) then God and thou are enemies, and if all the world then were for thee, it could not avail thee.

32. Nay thou wilt get an enemy within thine own bosome, Thy own conscience. thy conscience accusing and upbraiding thee, and when God and thine own conscience are thus against thee, thou canst not but be extremely miserable, even in this life, besides that fearful expectation of wrath, which awaites thee in the next. Remember all this, when thou art set upon by any temp­tation, and then sure thou canst not but look upon that temptation, as a cheat, that co [...]es [Page 96] to rob thee of thy peace, thy God, thy very soul. And then surely it will appear as unfit to entertain it, as thou wouldst think it to har­bour one in thy house, who thou knowest came to rob thee of what is dearest to thee.

33. And let not any experience of Gods mercy in pardonning thee heretofore incourage thee again to provoke him; Gods for­mer pardons no in­courage­ment to sin. for besides, that it is thy highest degree of wickedness and un­thankfulness to make that goodness of his, which should lead thee to repentance an incou­ragement in thy sin; besides this, I say, the oftner thou hast bin pardoned, the less reason thou hast to expect it again, because thy sin is so much the greater, for having bin committed after so much mercy. If a King have several times pardoned an offender, yet if he still re­turn to the commission of the same fault, the King will at last be forced, if he have any love to Justice, to give him up to it. Now so it is here, God is as well just as merciful, and his justice will at last surely and heavily a­venge the abuse of his mercy; and there cannot be a greater abuse of his mercy, then to sin in hope of it, so that it will prove a miserable deceiving of thy self then to presume upon it.

34. Now this care of making good thy vow must not abide with thee some few dayes only, The obliga­tion of this vow perpe­tual. and then be cast aside, but it must continue with thee all thy dayes. For if thou break thy vow, it matters not, whether sooner or latter. Nay perhaps the guilt may in some respects be [Page 97] more, if it be late, for if thou have for a good while gone on in the observance of it, that shews the thing is possible to thee; and so thy after breaches are not of infirmity, because thou canst not avoid them, but of perversness, because thou wilt not: Besides the use of Chri­stian-walking must needs make it more easie to thee. For indeed all the difficulty of it, is but from the custome of the contrary. And therefore if after some acquaintance with it, when thou hast overcome somwhat of the hardness, thou shalt then give it over, it will be most inexcusable. Therefore be careful all the dayes of thy life, to keep such a watch o­ver thy life, and so to avoid all occasions of temptations, as may preserve thee from all wilful breaches of this vow.

35. But though the obligation of every such single vow reach to the utmost day of our lives, Yet often to berenewed. yet are we often to renew it; that is, we are often to receive the holy Sacrament, for that being the means of conveying to us so great and unvaluable benefits; and it being also a Command of Christ, that we should do this in remembrance of him, we are in respect both of reason and duty to omit no fit opportunity of partaking of that holy Table. I have now shewed you what that reverence is, which we are to pay to God in his Sacrament.

PARTITION. IV.

§. 1. THe last thing wherein we are to express our reverence to him, Honour due to Gods name. is the honouring his name. Now what this honouring of his name is, we shall best understand by consider­ing what are the things by which it is [...]shonoured, the avoiding of which will be our way of honouring it.

The first is all blasphemies, Sins a­gainst it. or speaking any evil thing of God, the highest degree whereof is cursing him, or if we do not speak it with our mouths, Blasphemy. yet if we do it in our hearts, by thinking any unworthy thing of them, it is lookt on by God, who sees the heart, as the vi­lest dishonour. But there is also a blasphemy of the actions, that is, when men who profess to be the servants of God, live so wickedly, that they bring up an evil report on him, whom they own as their Master and Lord. This blasphemy the Apostle takes notice of, R [...]m. 2. 24. Where he tells those who protest to be observers of the Law, That by their wick­ed [Page 99] actions the name of God was blasphemed a­mong the Gentiles. Those Gentiles were mov­ed to think ill of God, as the favour of sin, when they saw those, who called themselves his servants, commit it.

A second way of dishonouring Gods name, Swearing. is by swearing, and that is of two sorts, either by false oaths or else by rash, and light ones. A false oath may also be of two kinds, as first that by which I affirm somewhat, or secondly that by which I promise. The first is when I say such or such a thing was done so or so; and comfirm this saying of mine with an oath, Assertory oaths. if then I know there be not perfect truth in what I say, this is a flat perjury, a down right being forsworn; Nay if I swear to the truth of that, whereof I am only doubtful, though the thing should happen to be true, yet it brings upon me the guilt of perjury. For I swear at a venture, and the thing might for ought I knew be as well false as true, whereas I ought never to swear to any thing, the truth of which I do not certainly know.

2. But besides this sort of oaths, Promissory▪ by which I affirm any thing, there is the other sort, that by which I promise somwhat. And that promise may be either to God or Man, when it is to God, we call it a vow, of which I have already spoken, under the head of the Sacra­ments, I shall now only speak of that to man; & this may become a false oath, either at, or af­ter the time of taking it. At the time of taking, it is false if either I have then no real purpose of [Page 100] making it good or else take it in a sense diffe­rent from that which I know, he to whom I make the promise understands it; for the use of oaths, being to assure the persons, to whom they are made they must be taken in their sense. But if I were never so sincere at the taking the oath, if afterwards I do not perform it, I am certainly perju [...]ed.

3. The nature of an oath being then thus binding, Unlawful oaths. it neerly concerns us to look that the matter of our oaths be lawful, for else we run our selves into a woful snare. For Example, suppose I swear to kill a man, if I perform my oath, I am guilty of murder, if I break it, of perjury. And so I am under a necessity of sin­ning one way or other. But there is nothing puts us under a greater degree of this unhappy necessity, then when we swear two oaths, whereof the one is directly cross and contradi­ctory to the other. For if I swear to give a man my whole estate, and afterwards swear to give all or part of that estate to another, it is cer­tain I must break my oath to one of them, be­cause it is impossible to perform it to both, and so I must be under a necessity of being forsworn. And into this unhappy streight every man brings himself that takes any oath which cros­ses some other, which he hath formerly taken; which should make all that love either God, or their own souls, resolve never thus misera­bly to [...]ntangle themselves, by taking one oath cross and thwarting to another. But it may perhaps here be asked, what a person [Page 101] that hath already brought himself into such a condition shall do? I answer, he must first hear­tily repent the great sin of taking the unlaw­ful oath, and then stick only to the lawful, which is all that is in his power towards the re­pairing his fault, and qualifying him for Gods pardon for it.

4. Having said this concerning the kinds of this sin of perjury, God greatly dishonour­ed by perju­ry. I shall only add a few words to shew you, how greatly Gods name is disho­noured by it. In all oaths you know, God is solemnly called to witness the truth of which is spoken; now if the thing be false, it is the basest affront, and dishonour that can possibly be done to God. For it is in reason to signifie one of these two things, either that we be­lieve he knows not whether we say true or no. (And that is to make him no G [...]d, to suppose him to be as deceiveable, and easie to be delu­ded as one of our ignorant neighbours) or else that he is willing to countenance our lyes; the former robs him of that great attribute of his, his knowing all things, and is surely a great dishonouring of him, it being even a­mongst men accounted, one of the greatest dis­graces to account a man fit to have cheats put upon him; yet even so we deal with God, if we venture to forswear, upon a hope that God discerns it not, But the other is yet worse, for the supposing him willing to countenance our lies, is the making him a party in them; and is not only the making him no God (it be­ing impossible that God should either lie him­self [Page 102] or approve it in another) but it is the make­ing him like the very Divel. For he it is that is a lyer, and the Father of it, Jo. 8 44. And sure I need not say more to prove that this is the highest degree of dishonouring Gods name.

5. But if any yet doubt the hainousness of this sin; The punish­ments of it. let him but consider what God him­self sayes of it in the Third Commandment, where he solemnly professes, he will not hold him guiltless that taketh his name in vain, and sure the adding that to this commandment, and none of the rest, is the marking this out for a most hainous guilt: and if you look into Zac. 5. You will there find the punishment is answera­ble, even the utter destruction, not only of the man; but his house also. Therefore it con­cerns all men as they love either their temporal or eternal well-fare, to keep them most strictly from this sin.

But besides this of forswaring, I told you there was another sort of oaths, Vain oaths. by which Gods name is dishonoured, those are the vain and light oaths, such as are so usual in our common discourse; and are expresly forbidden by Christ, Mat. 5. 34. But I say unto you swear not at all; neither by heaven, for it is Gods throne, nor by the earth, for it is his foot-stool; where you see we are not allowed to swear even by meer crea­tures, because of the relation they have to God. How great a wickedness is it then to prophane his holy name by rash and vain oaths, this is a sin that is (by I know not what charm [Page 103] of Sathans) grown into fashion among us, and now its being so, draws d [...]ily more men into it. But it is to be remembred that when we shall appear before Gods Iudgement seat, to answer for those prophanations of his name; it will be no excuse to say, it was the fashion to do so, it will rather be an increase of our guilt, that we have by our own practice, help­ed to confirm that wicked custome, which we ought to have beat down, and discountenan­ced.

6. And sure what ever this prophane age thinks of it, The sin of them. this is a sin of a very high nature. For besides that it is a direct breach of the precept of Christs, it shews first a very mean, and low esteem of God; Every oath we swear is the appealing to God, to judge the truth of what we speak, and therefore being of such greatness, and majesty, it requires that the matter concerning which we thus appeal to him, should be of great weight, and moment, somewhat wherein either his own glory, or some considerable good of man is concerned. But when we swear in common discourse, it is far otherwise, any the tristingest, or lightest thing serves for the matter of an oath, nay often men swear to such vain and foolish things, as a considering person would be ashamed barely to speak. And is it not a great despising of God, to call him solemly to judge in such childish, such wretched matters, God is the great King of the world, now though a King be to be resorted unto in weighty ca­ses, [Page 104] yet sure he would think himself much de­spised, if he should be called to judge between boyes at their childish games: And God knows many things whereto we frequently swear, are not of greater weight, and therefore are a sign, that we do not rightly esteem of God.

7. Secondly, They lead to perjury. This common swearing is a sin which leads directly to the former of forswea­ring; for he that by the use of swearing hath made oaths so familiar to him, will be likely to take the dreadfullest oath without much consideration? For how shall he that swears hourly, look upon an oath with any reverence and he that doth not? it is his chance, not his care, that is to be thanked, if he keep from perjury. Nay further, he that swears com­monly, is not onely prepared to forswear, when a solemn oath is tendered him, but in all probability does actually forswear himself of­ten in these suddener oaths: for supposing them to come from a man, ere he is aware (which is the best can be said of them) what assurance can any man have, who swears, ere he is a­ware, that he shall not lye so too? And if he doth both together, he must necessarily be forsworn. But he that observes your comm [...]n swearers, will be put past doubt, that they are often forsworn. For they usually swear indif­ferently to things true or false, doubtful or certain. And I doubt not, but if men who are guilty of this sin, would but impartially examine their own practice, their hearts would second me in this observation.

[Page 105] 8. Thirdly, This is a sin, No tempta­tion to them. to which there is no temptation, there is nothing either of pleasure, or prefit, got by it. Most other sins offer us somewhat either of the [...]re, or the other, but this is utterly empty of both. So that in this sin the Devil does not play the M [...]rchant for our Souls, as in others he does, he doth not so much as cheapen them, but we give them freely into his hands without any thing in ex­change. There seems to be but one thing pos­sible for men to hope to gain by it, and that is to be beleeved in what they say when they thus bind it by an oath. But this also they constantly fail of, for there are none so little beleeved, as the common swearers. And good reason, For he that makes no conscience thus to profane Gods name; Why shall any man beleeve, he makes any of lying? Nay, their forwardness to confirm every the slightest thing by an oath, rather gives jealousy, that they have some inward guilt of falseness, for which that oath must be the clo [...]k. And thus you see in how little stead it stands them, even to this onely purpose, for which they can pretend it useful; and to any other advantage it makes not the lest claim, and therefore is a sin without temptation, and consequently without excuse: for it shewes the greatest contempt, nay unkindness to God, when we will provoke him thus, without any thing to tempt us to it. And therefore though the commonness of this sin have made it pass but for a small one, yet it is very far from being so, either in it self, or in Gods account.

[Page 106] 9. Let all therefore, Necessity of abstaining from them. who are not yet fallen into the custome of this sin, be most careful never to yield to the least beginnings of it, and for those who are so miserable, as to be alrea­dy [...]s [...]ared in it, let them immediately, as they tender their Souls, get out of it. And let no man plead the hardness of leaving an old custome, as an excuse for his continuing in it, but rather the longer he hath been in it, so much the more haste let him make out of it, as thinking it too too much, that he hath so long gone on in so great a sin. And if the length of the cust [...]me have increased the diffi­culty of leaving it, that is in all reason to make him set immediately to the casting it off, left that difficulty at last grow to an impossibility, and the harder he finds it at the present, so much the more diligent and watchful he must be in the use of all those means, Means for it. which may tend to the overcoming that sinful habit, some few of those means it will not be amiss here to mention.

10. First let him possess his mind fully of the hainousness of the sin, Sence of the guilt and danger and not to measure it onely according to the common rate of the world. And when he is fully perswaded of the guilt, then let him add to that, the considera­tion of the danger, as that it puts him out of Gods favour at the present, and will, if he continue in it, cast him into Hell for ever. And sure if this were but throughly laid to heart, it would restrain this sin; For I would ask a man, that pretends impossibility of leaving [Page 107] the custome, whether if he were sure he should be hanged the next oath he swore, the fear of it would not keep him from swearing? I can scarce beleeve any man in his wits so little Master of himself, but it would. And then surely damning is so much worse then hanging, that in all reason the fear of that ought to be a much greater restraint. The doubt is, men do either not heartily believe that this sin will damn them, or if they do, they look on it, as a thing a great way off and so are not much moved with it; but both these are very unreasonable. For the first, it is certain, that every one that continues wil­fully in any sin, is so long in a state of damna­tion, and therefore this being so continued in, must certainly put a man in that condition. For the second, It is very possible, he may be deceived in thinking it so far off, for how knows any man that he shal not be struck dead with an oath in his mouth, or if he were sure not to be so, yet eternal damnation is surely to be dreaded above all things, be it at what distance soever.

11. A second means is to be exactly true in all thou speakest, Truth in speaking. that all men may believe thee on thy bare word, and then thou wilt never have occasion to confirm it by an oath, to make it more credible, which is the onely colour, or reason can at any time be pretended for swearing.

12. Thirdly, Forsaking the occa­sions. Observe what it is that most betrayes thee to this sin, whether drink, or [Page 108] anger, or the company and example of others, or what ever else, and then if ever thou mean to forsake the sin, forsake those occasions of it.

13. Fourthly, Endeavour to possess thy heart with a continual remembrance of God, Reverence of God. and if that once grow into a custome with thee, it will quickly turn out that contrary one of pro­faning. Use and accustome thy self there­fore to this reverence of God; and particularly to such a respect to his name, as if it be pos­sible, never to mention It without some lif­ting up of thy heart to him; Even in thy or­dinary discourse, when ever thou takest his Name in to thy mouth, let it be an occasion of raising up thy thoughts to him. But by no means permit thy self to use it in idle by­words, or the like. If thou doest accustome thy self to pay this reverence to the bare men­tion of his name, it will be an excellent fence against the prophaning it in oaths.

14. A fifth means is a diligent and constant watch over thy self, Watchful­ness. that thou thus offend not with thy tongue, without which all the former will come to nothing. And the last means is prayer, Prayer. which must be added to all thy endea­vours, therefore pray earnestly, that God will enable thee, to overcome this wicked custom; say with the Psalmist, Set a watch O Lord over my mouth and keep the door of my lips; and if thou doest sincerely set thy self to the use of means for it, thou mayest be assured, God will not be wanting in his assistance. I have [Page 109] been the longer on this, because it is so reign­ing a sin: God in his mercy give all that are guilty of it a true sight of the hainousness of it.

15. By these several waies of dishonouring Gods Name you may understand, What it is to honour Gods Name. what is the duty of honouring it, viz. A strict abstaining from every one of these, and that abstinence founded on an awful respect, and reverence to that sacred Name, which is Great, Wonderful, and Holy, Psal. 99. 3. I have now past through the several branches of that great duty of ho­nouring of God.

PARTITION V.

§. 1. THE eight duty we owe to God is worship; Worship. This is that great duty by which especially we acknowledg his Godhead, wor­ship being proper only to God, and therefore it is to be lookt on as a most weighty duty. This is to be performed first by our Souls, Prayer its parts. secondly by our bodies: The Souls part is praying. Now [Page 110] prayer is a speaking to God, and there are di­vers parts of it, according to the different things about which we speak.

2. As first, There is Confession, that is, Confession. the acknowledging our sins to God. And this may be either general, or particular; The general is, when we onely confess in gross, that we are sinful, the particular, when we men­tion the several sorts, and acts of our sins. The former is necessary to be alwayes a part of our solemn prayers, whether publick, or pri­vate. The latter is proper for private prayer, and there the oftner it is used, the better, yea, even in our daily private prayer it will be fit constantly to remember some of our greatest and foulest sins, though never so long since past. For such we should never think suffi­ciently confest, and bewailed. And this be­wailing, must alwaies go along with confession, we must be heartily sorry for the sins we con­fess, and from our Souls acknowledge our own great unworthiness, in having committed them, for our confession is not intended to in­struct God, who knows our sins much better then our selves do, but it is to humble our selves, and therefore we must not think w [...] have confest aright, till that be done.

3. The second part of prayer, is petition. Petitions. That is the begging of God whatsoever we want either for our Souls, or bodies. For our Souls we must first beg pardon of sins, For our Souls. and that for the sake of Jesus Christ, who shed his blood to obtain it. Then we must also beg the [Page 111] grace and assistance of Gods Spirit, to enable us to forsake our sins, and to walk in obedience to him. And herein it will be needful parti­cularly to beg all the several vertues, as faith, love, zeal, purity, repentance, and the like, but especially those which thou most wantest; And therefore observe what thy wants are, and if thou beest proud; be most instant in praying for humility, if lustful, for chastity, and so for all other graces, according as thou findest thy needs. And in all these things that concern thy Soul, be very earnest and importunate, take no denial from God, nor give over, though thou do not presently ob­tain what thou suest for. But if thou hast never so long prayed for a grace, and yet find­est it not, do not grow weary of praying, but rather search what the cause may be, which makes thy prayer so ineffectual; see if thou do not thy self hinder them, perhaps thou prayest to God, to enable thee to conquer some sin, and yet never goest about to fight against it, never makest any resistance, but ye [...]ldest to it, as oft as it comes, nay puttest thy self in its way, in the road of all temptations. If it be thus, no wonder though thy prayers avail not, for thou wilt not let them. Therefore amend this, and set to the doing of thy part sincerely, and then thou needest not fear, but God will do his.

4. Secondly, Bodi [...] We are to petition also for our bodies; That is, we are to ask of God such necessaries of life, as are needful to us, [Page 112] while we live here. But these onely in such a degree, and measure, as his wisdom sees best for us, we must not presume to be our own c [...]rvers, and pray for all that wealth, or greatness, which our own vain hearts may perhaps desire, but onely [...]or such a condition, in respect of outward things, as he sees may most tend to those great ends of our living here, the glorifying him, and the saving of our own Souls.

5. A third part of prayer is Deprecation, Depr [...]ca­tion. that is when we pray to God to turn away some evil from us. Now this evil may be ei­ther the evil of sin, or the evil of punishment. The evil of sin is that we are especially to pray against, Of sin. most earnestly begging of God, that he will by the power of his grace preserve us from falling into sin. And whatever sins they are, to which thou knowest thy self most inclined, there be particularly earnest with God, to preserve thee from them. This is to be done daily, but then more especially, when we are under any present temptation, & in dan­ger of falling into any sin; In which case we have reason to cry out, as St. Peter did, when he found himself sinking, save Lord, or I pe­rish; humbly beseeching him either to with­draw the temptation, or strengthen us to with­stand it, neither of which we can do for our selves.

6. Secondly, Of punish­m [...]t. We are likewise to pray a­gainst the evil of punishment, but principally against spiritual punishments, as the anger of [Page 113] God, the withdrawing of his grace, and eter­nal damnation. Against these we can never pray with too much earnestness; but we may also pray against temporal punishments, that is any outward affliction, but this with submis­sion to Gods will, according to the example of Christ, Mat. 26. 39. Not as I will, but as thou wilt.

7. A fourth part of prayer is intercession; that is, Intercession praying for others: This in general we are to do for all mankind, as well strangers, as acquaintance, but more particularly those, to whom we have any especial relation, either publick, as our Governours, both in Church and State, or private, as Parents, Husband, Wife, Children, Friends, &c. We are also to pray for all that are in affliction, and such particular persons, as we discern especially to be so; Yea we are to pray for those that have done injury, those that despightfully use us and persecute us, for it is expresly the com­mand of Christ, Mat. 5. 44. and that whereof he hath likewise given us the highest example, in praying even for his very crucifiers, Luc. 23. 34. Father forgive them. For all these sorts of persons we are to pray, and that for the very same good things we beg of God for our selves, that God would give them in their seve­ral places and callings, all spiritual and tem­poral blessings, which he sees wanting to them, and turn away from them all evil whether of sin, or punishment.

8. The fifth part of prayer is thanksgiving; Thank [...] ­ving [Page 114] That is, the praising, and blessing God for all his mercies, whether to our own persons, and those that immediatly relate to us, or to the Church and Nation whereof we are members, or yet more general to all mankind. And this for all his mercies both spiritual and temporal: In the spiritual, first for those wherein we are all in common concerned, as the giving of his Son, the sending of his Spirit, and all those means he hath used to bring sinful men unto himself. Then secondly for those mercies we have in our own particulars received, such are the having been born within the pale of the Church, and so brought up in Christian Religion, by which we have been partakers of those precious advantages of the word, and Sacraments, and so have had, without any care, or pains of ours, the means of e­ternal life put into our hands. But besides these, there is none of us but have received other spiritual means from God.

9. As first Gods patience, Spiritual Mercies. and long-suffering, waiting for our repentance, and not cutting us off in our sins. Secondly, his calls and invi­tations of us to that repentance, not only out­ward in the ministry of the word, but also in­ward, by the motions of his Spirit. But then if thou be one that hath by the help of Gods grace been wrought upon by these calls, and brought from a prophane, or worldly, to a Christian course of life, thou art surely in the highest degree tyed to magnifie and praise his goodness, as having received from him the greatest of mercies.

[Page 115] 10. We are likewise to give thanks for temporal blessings, Temporal. whether such as concern the publick, as the prosperity of the Church or Nation, and all remarkable deliverances offered to either; or else such as concern our particulars, such are all the good things of this life which we enjoy, as health, friends, food, rayment, and the like; also for those minuitly preservations, whereby we are by Gods gra­cious providence kept from danger, and the e­special deliverances which God hath given us in time of greatest perils. It will be impos­sible to set down the several mercies which everyman receives from God, because they dif­fer in kind and degree between one man and a­nother. But it is sure that he which receives least, hath yet enough to imploy his whole life in praises to God. And it will be very fit for every man to consider the several passages of this life, and the mercies he hath in each received, and so to gather a kind of list, or Catalogue of them, at least the principal of them, which he may alwayes have in his me­mory, and after with a thankful heart repeat before God.

11. These are the several parts of prayer and all of them to be used both publickly and privately. Publick Prayer in the Church. The publick use of them is, first that in the Church where all meet to joyn in those prayers, wherein they are in common concerned. And this (where the prayers are such as they ought to be) we should be very constant at, there being an especial blessing [Page 116] promised to the joynt requests of the faithful, and he that without a necessary cause absents himself from such publick prayers, cuts himself off from the Church, which hath alwayes been thought so unhappy a thing, that it is the greatest punishment, the Governours of the Church can lay upon the worst offender; and therefore it is a strange madness for men to in­flict it upon themselves.

12. A second sort of publick prayer, In the fa­mily. is that in a family, where all that are members of it, joyn in their common supplications, and this also ought to be very careful attended to; first by the Master of the Family, who is to look that there be such prayers, it being as much his part thus to provide for the souls of his children and servants, as to provide food for their bodies. Therefore there is none, even the meanest housholder, but ought to take this care: If either himself, or any of his Fa­mily can read, he may use some prayers out of some good book, if it be the service book of the Church, he makes a good choice; if they can­not read, it will then be necessary they should be taught without book some form of prayer, which they may use in the Family, for which purpose again some of the prayers of the Church will be very fit, as being most easie for their memories by reason of their shortness, and yet containing a great deal of matter. But what choice soever they make of Prayers, let them be sure to have some, and let no man that professes himself a Christian, keep [Page 117] so heathenish a Family, as not to see God be daily worshipped in it. But when the Master of a Family hath done his duty in this providing, it is the duty of every member of it to make use of that provision, by being constant, and dili­gent at those Family-Prayers.

13. Private or secret Prayer is that which is used by a man alone, Private Prayer. a part from all others, wherein we are to be more particular, accord­ing to our peculiar needs, then in publick it is fit to be. And this of private prayer, is a duty, which will not be excused by the perform­ance of the other of publick. They are both required, and one must not be taken in ex­change for the other. And whoever is diligent in publick prayers, and yet negligent in pri­vate, it is much to be feared, he rather seeks to approve himself to men, then to God, con­trary to the command of our Saviour, Mat. 6. Who enjoyns this private prayer, this praying to our Father in secret, from whom alone we are to expect our reward, and not from the vain praises of men.

14. Now this duty of Prayer is to be often performed, Frequency in Prayer. by none seldomer then evening and morning, it being most necessary that we should thus begin, and end all our works with God, and that not only in respect of the duty we owe him, but also in respect of our selves, who can never be either prosperous, or safe, but by com­mitting our selves to him; and therefore should tremble to venture on the perils either of day or night, without his safeguard. How much [Page 118] oftner this duty is to be performed, must be judged according to the business, or leisure men have, where by business, I mean not such business as men unprofitably make to them­selves, but the necessary business of a mans cal­ling, which with some will not afford them much time for set, and solemn Prayer. But even these men may often in a day lift up their hearts to God in some short Prayers, even whilst they are at their work. As for those that have more leisure, they are in all reason to bestow more time upon this duty. And let no man that can find time to bestow upon his vanities, nay perhaps his sins, say be wants leisure for prayer, but let him now endeavour to redeem, what he hath so mispent, by im­ploying more of that leisure in this duty for the future. And surely if we did but rightly weigh, how much it is our own advantage, to perform this duty, The advan­tages of Prayer. we should think it wis­dom to be as frequent as we are ordinarily so­lemn in it.

15. For first it is a great honour for us poor wo [...]mes of the earth to be allowed to speak so freely to the great Majesty of heaven; Honour. if a King should but vouchsafe to let one of his meanest subjects talk familiarly, and freely with him, it would be looked on as a huge ho­nour, that man how despiseable soever he were before, would then be the envy of all his neighbours; and there is little question, he would be willing to take all opportuni­ties of receiving so great a grace. But alas! [Page 119] this is nothing to the honour is offered us, who are allowed nay, invited to speak to, and con­verse with the King of Kings, and therefore how forward should we in all reason be to it.

16. Secondly, it is a great benefit, Benefit. even the greatest that can be imagined, for prayer is the instrument of fetching down all good things to us, whether spiritual, or temporal, no pray­er, that is qualified as it ought to be, but is sure to bring down a blessing according to that of the wise man, Eccl. 35. 17. The Prayer of the humble pierceth the clouds, and will not turn away, till the highest regard it. You would think him a happy man, that had one certain means of helping him to what ever he wanted, though it were to cost him much pains, and labour, now this happy man thou mayst be if thou wilt. Prayer is the never-failing means of bringing thee, if not all that thou thinkest thou wantest, yet all that indeed thou dost, that is, all that God sees fit for thee. And therefore be there never so much weariness to thy flesh in the duty, yet considering in what continual want thou standest for something or other from God, it is madness to let that uneasi­ness dishearten thee, and keep thee from this so sure meanes of supplying thy wants.

17. But in the third place this duty is in it self so far from being uneasie, Pleasant­ness. that it is very pleasant. God is the fountain of happiness, and at his right hand there are pleasures for evermore. Psal. 16. 11. And therefore the nearer we [Page 120] draw to him▪ the happier we must needs be, the very joys of heaven arising from our neerness to God. Now in this life we have no way of drawing so neer to him, as by this of Prayer, and therefore surely it is that, which in it self is apt to afford abundance of delight and plea­sure, if it seem otherwise to us, it is from some distemper of our own hearts, which like a sick palate cannot relish the most pleasant meat. Prayer is a pleasant duty, but it is withal a spiritual one; and therefore if thy heart be carnal, Carnallity one reason of its seem­ing other­wise. if that be set either on the contrary pleasures of the flesh, or dross of the world, no marvail then, if thou taste no pleasantness in it; if like the Israelites thou despise Manna, whilst thou longest after the flesh pots of Egypt. Therefore if thou find a weariness in this du­ty, suspect thy self, purge, and refine thy heart from the love of all sin, and endeavour to put it into a heavenly and spiritual trance, and then thou wilt find this no unpleasant exercise, but full of delight and satisfaction. In the mean time complain not of the hardness of the duty, but of the untowardness of thy own heart.

18. But there may also be another reason of its seeming unpleasant to us, Want of one another. and that i [...] want of use. You know there are many things, which seem uneasie at the first tryal, which yet after we are accustomed to them, seem very de­lightful, and if this by thy case, then thou knowest a ready cure, viz: to use it oftner, and so this consideration naturally inforces [Page 121] the exhortation of being frequent in this du­ty.

19. But we are not only to consider how often, but how well we perform it. To ask no­thing un­lawful. Now to do it well, we are to respect, first the matter of our Prayers, to look that we ask nothing that is unlawful, as revenge upon our enemies, or the like; secondly the manner; and that must be first in faith, we must believe, that if we ask as we ought, To ask in Faith. God will either give us the thing we ask for, or else something which he sees better for us. In humili­ty. And then secondly in humility we must acknowledg our selves utter­ly unworthy of any of those good things we beg for, and therefore sue for them only for Christs sake; thirdly with attention, we must mind what we are about, With at­tention. and not suffer our selves to be carried away to the thought of other things. I told you at the first, that Prayer was the business of the soul, but if our minds be wandering, it is the work only of the tongue and lips, which makes it in Gods account no better then vain babbling, and so will ne­ver bring a blessing on us. Nay, as Jacob said to his mother, Gen. 27. 12. It will be more likely to bring a curse on us then a blessing, for it is a profaning one of the most solemn parts of Gods service, it is a piece of Hypocri­sie, the drawing neer to him with our lip, when our hearts are far from him, and a great slight­ing and despising that dreadful Majesty we come before: And as to our selves it is a most ridiculous folly, that we who come to [Page 122] God upon such weighty errands, as are all the concernments of our souls and bodies, should in the midst forget our business, and pursue eve­ry the lightest thing that either our own vain fancies, or the Divel, whose business it is here to hinder us, can offer to us. It is just as if a malefactor, that comes to sue for his life to the King, should in the midst of his supplication happen to espie a butterflie, and then should leave his suit, & run a chace after that butterflie: Would you not think it pitty, a pardon should be cast away upon so wretchless a creature. And sure it will be as unreasonable to expect that God should attend & grant those suits of ours, which we do not at all consider our selves.

20. This wandring in Prayer is a thing we are much concerned to arm our selves against, Helps a­gainst wan­dring. it being that to which we are naturally won­derful prone. To that end it will be necessary first to possess our hearts at our coming to Prayers with the greatness of that Majesty we are to approach, [...] that so we may dread to be vain and trifling in his presence. Secondly, We are to consider the great concernment of the things we are to ask, [...] some whereof are such, that if we should not be heard, we were of all creatures the most miserable, & yet this wan­dring is the way to keep us from being heard. Thirdly, We are to beg Gods aid in this particu­lar: And therefore when thou settest to Pray­er, Prayer for Gods aid. let thy first petition be for this grace of at­tention.

21. Lastly, Watchful­nesse. Be as watchful as is possible o­ver [Page 123] thy heart, in time of prayer, to keep out all wandering thoughts, or if any have gotten in, let them not find entertainment, but as soon as ever thou discernest them, suffer them not to abide one moment, but cast them out with indignation, and beg Gods pardon for them. And if thou dost thus sincerely, and di­ligently strive against them, either God will en­able thee in some measure to overcome them, or he will in his mercy pardon thee what thou canst not prevent. But if it be through thy own negligence, thou art to expect neither, so long as that negligence continues.

22. In the fourth place we must look our Prayers be with zeal and earnestness, With Zeal. it is not enough that we so far attend them, as barely to know what it is we say, but we must put forth all the affection and devotion of our souls, and that according to the several parts of Prayer before mentioned. It is not the cold faint request, that will ever obtain from God. We see it will not from our selves; for if a beggar should ask relief from us, and do it in such a scornful manner, that he seemed indif­ferent; whether he had it or no, we should think he had either little want or great pride, and so have no heart to give him. Now surely the things we ask from God, are so much above the rule of an ordinary almes, that we can ne­ver expect they should be given to slight and heartless petitions. No more in like manner will our Sacrifice of praise and thanksgiving ever be accepted by him, if it be not offered [Page 124] from a heart truly affected with the sence of his mercies; it's but a kind of formal complemen­ting, which wil never be approved by him who requires the heart, and not the lips only. And the like may be said of all the other parts of Prayer. Therefore be careful when thou draw­est nigh to God in Prayer, to raise up thy soul to the highest pitch of zeal and earnestness thou art able. And because of thy self alone thou art not able to do any thing, beseech God that he will inflame thy heart with this heaven­ly fire of devoti [...]n, and when thou hast obtained it, beware that thou neither quench it by any wilful sin, nor let it go out again for want of stirring it up, and imploying it.

23. Fifthly, we must Pray with purity, With puri­ty. I mean we must purge our hearts from all affe­ctions to sin. This is surely the meaning of the Apostle, 1 Tim. 2. 8. When he commands men to lift up holy hands in Prayer, and he there instances in one special sort of sin, wrath and doubting, whereby doubting is meant those unkind disputes, and contentions which are so common amongst men. And surely he that cherishes that, or any other sin in hi [...] heart, can never lift up those holy hands, which are required in this duty. And then sure his prayers, be they never so many, or earnest, will little avail him. The Psalmist will tell him, he shall not be heard, Psal. 66. 18. If I regard iniquity in my heart, the Lord will not hear me. Nay Solomon will tell him yet worse, that his prayers are not onely vain, [Page 125] but abominable, Pro. 15. 8. The sacrifice of the wicked is an abomination to the Lord. And thus to have our prayers turned into sin, is one of the heaviest things can befal any man; we see it is set down in that sad Catalogue of cur­ses, Psal. 109. 7. Therefore let us not be so cruel to our selves, as to pull it upon our own heads, which we certainly do, if we offer up prayers from an impure heart.

24. In the last place we must direct our prayers to right ends, To right ends. And that either in the respect of the prayer it self, or the things we pray for; First, we must pray, not to gain the praise of devotion amongst men like those hy­pocrites Mat. 6. 5. Nor yet onely for compa­ny, or fashion sake, to do as other do; But we must do it first as an act of worship to God; Secondly, as an acknowledgment, that he is that great spring, from whence alone we expect all good things; And thirdly, to gain a supply of our own, or others needs. Then in respect of the things prayed for, we must be sure to have no ill aimes upon them, we must not ask, that we may consume it upon our lusts, Ia. 4. 3. as those do, who pray for wealth, that they may live in riot, and excess; and for power, that they may be able to mis­chief their enemies, and the like But our end in all must be Gods glory first, and next that our own, and others Salvation, and all other things must be taken in, onely as they tend to those, which they can never do, if we abuse them to sin. I have now done with [Page 126] that first part of worship, that of the Soul.

25. The other is that of the body, Bodily worship. and that is nothing else, but such humble, and reverent gestures in our approaches to God, as may both express the inward reverence of our Souls, and may also pay him some tri­bute from our very bodies, with which the Apostle commands us to glorify God, as well as with our Souls; and good reason, since he hath created, and redeemed the one, as well as the other, whensoever therefore thou offer­est thy prayers unto God, let it be with all lowliness as well of body, as of mind, accord­ing to that of the Psalmist, Psal. 95. 6. O come let us worship, let us fall down and kneel before the Lord our maker.

26. The ninth duty to God, Repentance is REPEN­TANCE. That this is a duty to God we are taught by the Apostle, Acts 20. 21. where speaking of repentance, he stiles it repentance towards God. And there is good reason this should be a duty to him, since there is no sin we commit, but is either mediatly, or imme­diatly, against him. For though there be sins both against our selves, and our neigh­bours, yet they being forbidden by God, they are also breaches of his Commandements, and so sins against him.

This repentance is, A turning from sin to God. in short, nothing but a turning fr [...]m sin to God, the casting off all our former evils, and in stead thereof, con­stantly practising all those Christian duties, which God requireth of us. And this is so ne­cessary [Page 127] a duty, that without it we certainly perish, we have Christs word for it, Luke 13. 5. Except ye repent, ye shall all likewise pe­rish.

27. The directions for performing the se­veral parts of this duty have been already gi­ven in the preparation to the Lords Supper, Times for this Duty. and thither I refer the reader. Onely I shall here mind him, that it is to be lookt upon as a duty to be practised onely at the time of re­ceiving the Sacrament. For this being the onely remedy against the poyson of sin, we must renew it as often as we repeat our sins, that is daily. Daily. I mean we must every day repent of the sins of that day, for what Christ saith of other evils, is true also of this, sufficient to the day is the evil thereof; we have sins e­nough of each day to exercise a daily repen­tance, and therefore every man must thus daily call himself to account.

28. But as it is in accounts, At set times. they who con­stantly set down their daily expences, have yet some set time of casting up the whole summe; as at the end of the week or moneth; so should it also be here, we should set aside some time to humble our selves solemnly before God for the sins, not of that day onely, but of our whole lives. And the frequenter these times are, the better. For the oftner we thus cast up our accounts with God, and see vast debts we are run in to him, the more hum­bly shall we think of our selves, and the more shall thirst after his mercy, which two are the [Page 128] special things that must qualify us for his par­don. He therefore that can assign himself one day in the week for this purpose, will take a thriving course for his Soul. Or if any mans state of life be so busie, as not to afford him to do it so often, let him yet come as neer to that frequency, as is possible for him, remem­bring alwayes, that none of his worldly im­ployments can bring him in neer so gainful a return as this spiritual one will do, and therefore it is very ill husbandry to pursue them, to the neglect of this.

29. Besides these constant times, In the time of affliction there are likewise occasion all times for the performance of this duty, such especially are the times of ca­lamity, and affliction, for when any such be­fals us, we are to look on it as a message sent from Heaven, to call us to this duty, and therefore must never neglect it, when we are thus summoned to it, lest we be of the num­ber of them, who despise the chastisements of the Lord, Heb. 12. 5.

30. There is yet another time of repentance, At Death. which in the practice of men hath gotten away the custome from all those, and that is the time of death, which, it is true, is a time very fit to renew our repentance, but sure not proper to begin it, and it is a most desperate madness for men to defer it till then. For to say the middest of it, it is the venturing our Souls upon such miserable uncertainties, as no wise man would trust with any thing of the least value.

[Page 129] For first, I would ask any man, The danger of defer­ring it till then. that means to repent at his death, how he knows he shall have an hours time for it? do we not daily see men snatch'd away in a moment? and who can tell that it shal not be his own case? But se­condly, suppose he have a more leisurely death, that some disease give him warning of its ap­proach, yet perhaps he will not understand that warning, but will still flatter himself, as very often sick people do, with hopes of life to the last: and so his death may be sudden to him, though it come by never so slow de­grees. But again thirdly, if he do discern his danger, yet how is he sure he shall then be able to repent? Repentance is a grace of God, not at our own command, and it is just and usual with God, when men have a long time refused, and rejected that grace, resisted all his cals, and invitations to conversion and a­mendment, to give them over at last to the hardness of their own hearts, and not to af­ford them any more of that grace they have so despised. Yet suppose in the fourth place, That God in his infinite patience should still continue the offer of that grace to thee, yet thou that hast resisted, it may be thirty, or forty or fifty years together, how knowest thou, The disad­vantages of a death-bed repen­tance. that thou shalt put off that habit of resistance upon a sudden, and make use of the grace afforded? It is sure, thou hast many more advantages towards the doing it now then thou wilt have then.

31. For the first, The custom of sin. The longer sin hath kept [Page 130] possession of the heart, the harder it will be to drive it out. It is trne, if repentance were no­thing, but a present ceasing from the acts of sin, the death-bed were fittest for it, for then we are disabled from committing most sins, but I have formerly shewed you, repentance contains much more then so, there must be in it a sincere hatred of sin and love of God. Now how unlikely is it, that he which hath all his life loved sin, cherisht it in his bosome, & on the contrary abhorred God and goodness, should in an instant quite change his affections, hate that sin he loved, and love God, and goodness, which before he utterly hated?

32. And secondly, Bodily pains. The bodily pains, that attend a death-bed, will distract thee, and make thee unable to attend the work of re­pentance, which is a business of such weight, and difficulty, as will employ all our powers, even when they are at the freshest.

33. Consider those disadvantages thou must then struggle with, Danger of unsincerity. and then tell me what hope there is, thou shalt then do that, which now upon much easier terms thou wilt not. But in the fifth place, there is a danger behind, beyond all these, and that is, that th [...] repentance which death drives a man to, will not be a true repentance, for in such a case it is plain, it is onely the fear of hell puts him on it, which though it may be a good beginning, where there is time after to per [...]ect it, yet where it goes alone, it can never avail for Salvation. Now that death-bed repentances are often one­ly [Page 131] of this sort, is too likely, when it is observed, that many men who have seemed to repent, when they have thought death approaching, have yet, after it hath pleased God to restore them to health, been as wicked (perhaps worse) as ever they were before; Which shews plainly, that there was no reall change in them, and then surely had such a man died, in that seeming repentance, God, who tries the heart, would not have accepted it, which he saw was unsincere. When all these dangers are layed together, it will surely appear a most disperate adventure for any man to trust to a death-bed repentance. Nor is it ever the less for that example of the penitent thief, Luc. 23. 43. which is by many so much depended on. For it is sure, his case and ours differ widely, he had never heard of Christ before, and so more could not be expected of him then to embrace him as soon as he was tendred to him; But we have had him offered, nay prest upon us from our cradles and yet have rejected. But if there were not this difference, it is but a faint hope can be raised onely from a single example, and another we find not in the whole Bible. The Israelites we read were fed with Manna from Heaven, but would you not think him stark mad, that should out of ex­pectation of the like, neglect to provide him­self any food; Yet it is full as reasonable to depend upon this example as the other. I con­clude all in the words of the wiseman, Eccl. 12. 1. Remember thy Creator in the dayes of thy [Page 132] youth before the evil dayes come, &c.

34. To this duty of repentance, Fasting. fasting is very proper to be annexed. The Scripture usually joyns them together, among the Jews the great day of atonement was to be kept with fasting, as you may see by comparing Levit. 16. 31. with Isa. 58. 5. and this by Gods e­special appointment. And in the Prophets, when the people are called on to repent, and humble themselves, they are also called on to fast. Thus it is Joel 2. 12. Therefore now thus saith the Lord, turn ye unto me with all your hearts, with fasting, and with weeping, &c. Yea, so proper hath fasting been ac­counted to humiliation, that we see even wicked Ahab would not omit it in his, 2 Kings 21. 27. Nor the Heathen Ninevites in theirs, Jonah 3. 5. Nor is it less fit, or less accepta­ble since Christ, then it was before him. For we see he supposes it as a duty sometimes to be performed, when he gives directions to avoid vain-glory in it. Mat. 6. 6. and also assures us, that if it be performed, as it ought, not to please men, but God, it will surely be re­warded by him. And accordingly [...]e find it practised by the Saints: Anna Luk. 2. 37. Served God with fastings and prayers; where it is observable, that it is reckoned as a service of God, fit to be joyned with prayers. And the Christians of the first times were generally very frequent in the practice of it. Now though fasting be especially proper to a time of humiliation, yet is it not so restrained to it, [Page 133] but it may be seasonable, whensoever we have any extraordinary thing to request from God. Thus when Esther was to endeavour the deli­verance of her people from destruction, she & all the Jews kept a solemn fast, Esther 4. 16. and thus when Paul and Barnabas were to be ordained Apostles, there was fasting joyned to prayer, Acts 13. 3. And so it will be very fit for us, whensoever we have need of any extra­ordinary directions, or assistance from God whe­ther concerning our temporal or spiritual con­cernments, thus to quicken our prayers by fasting. But above all occasions, this of hu­miliation seems most to require it, for besides the advantage of kindling our zeal, which is never more necessary, then when we beg for pardon of sins, fasting carries in it somewhat of revenge, Fasting a a revenge upon our selves which is reckoned as a special part of repentance, 2 Cor. 7. 11. For by de­nying our bodies the refreshment of our ordi­nary food, we do inflict somewhat of punish­ment upon our selves, for our former excesses, or whatever other sins we at that time accuse our selves of; which is a proper effect of that indignation which every sinner ought to have against himself. And truly he that is so tender of himself, that he can never find in his heart so much as to miss a meal, by way of punishment for his faults, shews he is not much fallen out with himself, for committing them, and so wants that indignation, which the Apostle in the forenamed text mentions, as a part of true repentance.

[Page 134] 35. There is no doubt, Such re­venges ac­ceptable with God. but such Holy re­venges upon our selves for sins are very ac­ceptable to God, yet we must not think that either those, or any thing else we can doe, can make satisfaction for our offences, Yet no sa­tisfaction for sins. for that nothing but the blood of Christ can do. And therefore on that, and not on any of our per­formances we must depend for pardon. Yet since that blood shall never be applyed to any but penitent sinners, we are as much concern'd to bring forth all the fruits of repentance, as if our hopes depended on them onely.

36. How often this duty of fasting is to be performed, Times of fasting. we have no direction in Scripture. That must be allotted by mens own piety, ac­cording as their health, or other considerations will allow. But as it is in humiliation, the frequenter returns we have of set times for it, the better; so is it likewise in fasting, the of [...] ­ner, the better, so it be not hurtful either to our healths, or to some other duty required of us. Nay perhaps fasting may help some men to more of those times for humiliation, then they would otherwise gain. For per­haps there are some, who cannot, without a manifest hinderance to their calling, allow a whole day to that work, yet such a one may at least afford that time, he would otherwise spend in eating; And so fasting will be doubly useful towards such a mans humiliation, both by helping him in the duty, and gaining him time for it.

37. I have now gone through the first [Page 135] branch of our duty to God, Second bran [...]h of our d [...]ty to God. to wit the acknow­ledging him for our God. The second is the having no other. Of which I need say little, as it is a forbidding of that grosser sort of heathi­ness Idolatry, the worshipping of Idols, which though it were once common in the world, yet is now so rare, that it is not likely any that shall read this, will be concerned in it. Onely I must say, that to pay divine worship to any creature, be it Saint or Angel, yea or the Image of Christ himself, is a transgression against this second branch of our duty to God, it being the imparting that to a creature which is due onely to God, and therefore is strictly to be abstained from.

38. But there is another sort of Idolatry, Inward Idolatry. of which we are generally guilty, and that is when we pay those affections of love, fear, trust, and the like, to any creature in a higher degree then we do to God. For that is the setting up that thing, whatsoever it is, for our God. And this inward kind of Idolatry is that, which provokes God to jealousy, as well as the outward of worshipping an Idol. I might inlarge much upon this, but because some se­verals of it have been toucht on in the former discourse, I suppose it needless. And there­fore shall now proceed to the second head of duty, that to our selves.

PARTITION. VI.

§. 1. THis duty to our selves, Duty to our selves. is by St. Paul in the foremetioned text, Tit. 2▪ 12. summed up in this one word, soberly. Now by soberly is meant our keeping within those due bounds which God hath set us. My busi­ness will therefore be to tell you, what are the particulars of this sobriety. And that first in respect of the soul, secondly in respect of the body: the sobriety of the soul stands in a right governing its passions, and affections; and to that there are many vertues required. I shall give you the particulars of them.

2 The first of them is humility, Humility. which may well have the prime place, not only in respect of the excellency of the vertue, but also of it usefulness towards the obtaining of all the rest. This being the founda [...]ion, on which all others must be built. And he that hopes to gain them without this, will prove but like that foolish builder Christ speaks of, Luke 6. 49. Who built his house on the sand. Of the humility [Page 137] towards God I have alread [...] spoken, and shew­ed the necessity of it, I am now to speak of humility, as it concerns our selves, which will be found no less necessary, then the former.

3. This humility is of two sorts, the first is the having a mean and low opinion of our selves, the second is the being content that others should have so of us. The first of these is contrary to pride, the other to vain glory. And that both these are absolutely necessary to Christians, I am now to shew you [...] which will, I conceive, best be done by laying before you first the sin, secondly the danger, and third­ly the folly of the contrary vices.

4. And first for pride; The great sin of pride. the sin of it is so great, that it cast the Angels out of heaven, and therefore if we may judg of sin by the pu­nishment, it was not only the first, but the greatest sin that ever the Divel himself hath bin guilty of: But we need no better proof of the hainousness of it, then the extreme hate­fulness of it to God, which besides that instance of his punishing the Divel, we may frequently find in the Scriptures, Prov. 16. 5. Every one that is proud in heart, is an a­bomination to the Lord. And again, Chap. 6. 16. Where there is mention of several things▪ the Lord hates, a proud look is set as the first of them: So Jam. 4. 7. God resisteth the proud; and divers other texts there are to the same pur­pose, which shew the great hatred God bears to this sin of pride Now since it is certain, God who is all goodness hates nothing, but [Page 138] as it is evil, it must needs follow, that where God hates in so great a degree, there must be a great degree of evil.

5. But secondly, The danger. pride is not only very sin­ful, but very dangerous, and that first in re­spect of drawing us to our sins, Drawing into other sins. secondly of be­traying us to punishments. First, pride draws us to other sins, wherein it shews it self indeed to be the direct contrary to humility, for as that is the root of all vertu, so is this of all vice. For he that is proud, sets himself up as his own God, and so can never submit himself to any other rules or Laws, then what he makes to himself. The ungodly, sayes the Psalmist, is so proud that he careth not for God, Psal. 10. 4. Where you see it is his pride, that makes him despise God. And when a man is once come to that, he is prepared for the commission of all sins. I might instance in a multitude of par­ticular sins, that naturally flow from this of pride, as first anger, which the wise man sets, as the effect of pride, Pro. 21. 24. calling it proud wrath; secondly, strife and contention, which he again notes to be the off-spring of pride, Pro. 13. 10. Only by pride cometh con­tention. And both these are indeed most n [...] ­tural effects of pride. For he that thinks very highly of himself, expects much submission, and observance from others, and therefore cannot but rage and quarrel, whenever he thinks it not sufficiently payed. It would be infinite to mention all the fruits of this bitter root, I shall name but one more, and that is, [Page 139] that pride not only betrays us to many sins, but also makes them incureable in us, for it hinders the working of all remedies.

6. Those remedies must either come from God or man; Frustrating of remedies. if from God, they must be either in the way of meekness and greatness, or else of sharpness and punishment. Now if God by his goodness essay to lead a proud man to repentance, he quite mistakes Gods meaning, and thinks all the mercies he receives, are but the reward of his own desert, and so long 'tis sure he will never think he needs repentance. But if on the other side, Gods use him more sharply, and lay afflictions, and punishments upon him, those in a proud heart work no­thing but murmurings and hatings of God, as if he did him injury in those punishments. As for the remedies that can be used by man, they again must be either by way of correcttion, or exhortation; correcttion from man will sure never work more on a proud heart, then those from God; for he that can think God unjust in them, will much rather believe it of man. And exhortations will do as little. For let a proud man be admonished though never so mildly and lovingly, he looks on it as a dis­grace. And therefore in stead of confessing, or amending the fault, he falls to reproach­ing his reprover, as an over-busy, or censo­rious person, and for that greatest and most precious act of kindness, looks on him as his enemy. And now one that thus stubbornly re­sists all means of cure, must be included [Page 140] in a most dangerous estate.

7. But besides this danger of sin, Betraying to punish­ment. I told you there was another, that of punishment; and of this there will need little proof, when it it con­sidered, that God is the proud mans profest enemy; that he hates and resists him, as ap­peared in the texts forecited: And then there can be little doubt, that he which hath so mighty an adversarie shall be sure to smart for it; Yet besides this general ground of con­clusion, it may not be a miss to mention some of those t [...]xts, which particularly threaten this sin, as Pro. 16. 18. Pride goeth before de­struction, and an haughty spirit before a fall: Again, Pro. 16. 5. Every one that is proud in heart is an abomination to the Lord, though hand joyn in hand, yet they shall not be unpu­nished. The decree it seems is unalterable, and whatever endeavours are used to preserve the proud man, they are but vain, for he shall not go unpunished. And this is very remarkable in the story of Nebuchadnezar, Dan. 4. Who though a King, the greatest in the world, yet for his pride, was driven from among men, to dwell and feed with beasts. And it is most frequently seen, that this sin meets with very extraordinary judgments even in this life. But if it should not, let not the proud man think that he hath escaped Gods vengeance, for it is sure, there will be a most sad reckoning in the next; for if God spared not the An­gels for this sin, but cast them into hell, let no man hope to speed better.

[Page 141] 8. In the third place, The folly. I am to shew you the great folly of this sin, and to do that, it will be necessary to consider the several things, whereof men use to be proud; they are of three sorts, either those which we call the goods of nature, or the goods of fortune, or the goods of grace.

9. By the goods of nature, In respect of the goods of Nature. I mean beauty, strength, wit, and the like, and the being proud of any of these is a huge folly. For first we are very apt to mistake, and think our selves hand some or witty, when we are not, and then there cannot be a more ridiculous folly, then to be proud of what we have not, and such every one e­steems it in another man, though he never supposes it his own case, and so never dis­cerns it in himself. And therefore there is nothing more despiseable amongst all men, then a proud fool, yet no man that entertains high opinions of his own wit, but is in danger to be thus deceived, a mans own judgment of himself being of all others the least to be trusted. But Secondly, suppose we be not out in judging, yet what is there in any of these natural endow­ments, which is worth the being proud. There being scarce any of them, which some creature or other hath not in a greater degree then man. How much does the whiteness of the Lilly, and the redness of the Rose exceed the white, and red of the fairest face? [Page 142] what a multitude of creatures is there, that farr surpass man in strength and sweetness? And divers others there are which as far as con­cerns any useful end of theirs, act much more wisely then most of us; and are therefore of­tentimes in Scripture proposed to us by way of Example. It is therefore surely great un­reasonableness for us to think highly of our selves, for such things as are common to us with beasts and plants. But thirdly, if they were as excellent as we fancy them, yet they are not at all durable, they are impaired and lost by sundry means; a phrensy will destroy the rarest wit, a sickness decay the freshest beauty, the greatest strength, or however old age will be sure to do all. And therefore to be proud of them is again a folly in this respect. But lastly, whatever they are, we gave them not to our selves. No man can think he did any thing towards the procuring his natural beau­ty or wit, and so can with no reason value himself for them.

10 In the second place, The goods of fortune. the folly is as great to be proud of the goods of fortune; by them I mean wealth and honour, and the like; for it is sure, they add nothing of true worth to the man, somewhat of outward pomp, and bravery they may help him to, but that makes no change in the person. You may load an Asse with money, or deck him with rich trap­pings, yet still you will not make him a whit the nobler kind of beast by either of them. Then secondly, these are things we have no [Page 143] hold of, they vanish many times, ere we are aware, he that is rich to day, may be poor tomorrow, and then will be the less pitied by all in his poverty, the prouder he was when he was rich. Thirdly, We have them all, but as Stewards, to lay out for our Masters use, and therefore should rather think how to make our accounts, then pride our selves in our receipts. Lastly, Whatever of these we have, they, as well as the former, are not owing to our selves. But if they be lawfully gotten, we owe them onely to God, whose blessing it is, that maketh rich, Pro. 10. 22. If unlawfully, we have them upon such terms, that we have very little reason to brag of them. And thus you see in these several re­spects, the folly of this second sort of pride.

11. The third is that of the goods of grace; The goods of grace. that is any vertue a man hath. And here I can­not say, but the things are very valuable, they being infinitely more precious, then all the world, yet nevertheless this is of all the rest the highest folly. And that not onely in the fore­going respect, that we help not our selves to it, grace being above all things most immediatly Gods Work in us, but especially in this, that the being proud of grace, is the sure way to loose it. God, who gives grace to the hum­ble, will take it from the proud. For if, as we see in the parable, Mat. 25. 28. the talent was taken from him who had onely put it to no use at all, how shall he hope to have it [Page 144] continued to him, that hath put it to so ill, that in stead of trading with it for God, hath trafficked with it for Satan? And as he will loose the grace for the future, so he will loose all reward of it for the time past. For let a man have done never so many good acts, yet if he be proud of them, that pride shall be charged on him to his destruction, but the good shall never be remembred to his reward. And this proves it to be a most wretched folly to be proud of grace. It is like that of chil­dren, that pull those things in pieces, they are most fond of, but yet much worse then that of theirs, for we not onely loose the thing (and that the most precious that can be imagi­ned) but we must also be eternally punished for doing so, there being nothing that shall be so sadly reckoned for in the next world, as the abuse of grace, and certainly there can be no greater abuse of it, then to make it serve for an end so directly contrary to that for which it was given, it being given to make us humble, not proud, to magnify God, not our selves.

12. Having shewed you thus much of this sin, Means of Humility. I suppose it will appear very necessary to be eschewed, to which purpose it will first be useful to consider, what hath been already said concerning it, and that so seriously, as may work in thee▪ not some slight dislike, but a deep, and irreconcileable hatred of the sin; secondly to be very watchful over thine own heart, that it cherish not any beginnings of it; [Page 145] never suffer it to feed on the fancy of thy own worth, but when ever any such thought arises, beat it down immediatly with the remem­brance of some of thy follies or sins, and so make this very motion of pride an occasion of humility. Thirdly, Never to compare thy self with those thou thinkest more foolish or wicked then thy self, that so thou mayest like the Pharisee Luk. 16. 11. extol thy self, for being better, but if thou wilt compare, do it with the Wise, and Godly, and then thou wilt find thou comest so far short, as may help to pull down thy high esteem of thy self. Lastly, To be very earnest in Prayer, that God would root out all degrees of this sin in thee, and make thee one of those poor in Spirit, Mat. 5. 3. to whom the blessing, even of Heaven it self, is promised.

13. The second contrary to humility I told you was vain glory. Vain glory. That is a great thirst after the praise of men. The sin. And first, that this is a sin, I need prove no otherwise, then by the words of our Saviour, Jo. 5. 44. How can ye believe, that receive honour one of another? Where it appears, that it is not onely a sin, but such a one, as hinders the receiving of Christ into the heart, for so believing there signifies. The danger This then in the second place shews you likewise the great dangerousness of this sin, for if it be that, which keeps Christ out of the heart, it is sure it brings infinite danger, since all our safety, all our hope of escaping the wrath to come, stands in receiving him? [Page 146] But besides the authority of this text, com­mon experience shews, that where ever this sin hath possession, it endangers men to fall into any other. For he that so considers the praise of men, that he must at no hand part with it, when ever the greatest sins come to be in fashion, and credit (as God knows many are now a daies) he will be sure to commit them, rather then run the disgrace of being too singular, and precise; I doubt there are many consciences can witness the truth of this, so that I need say no more to prove the danger of this sin.

14. The third thing I am to shew, The folly. is the folly of it, And that will appear first by con­sidering, what it is we thus hunt after, no­thing but a little air, a blast, the breath of men, it brings us in nothing of reall advan­tage: for I am made never the wiser, nor the better, for a mans saying I am wise, and good. Besides if I am commended, it must be either before my face, or behind my back, if the former, it is very often flattery, and so the greatest abuse that can be offered, and then I must be very much a fool, to be pleased with it. But if it be behind my back, I have not then so much as the pleasure of knowing it, and therefore it is a strange folly thus to pursue, what is so utterly gainless. But se­condly, It is not onely gainless, but painful, and uneasy also. He that eagerly seeks Prayer, is not at all Master of himself, but must suit all his actions to that end, and in stead of [Page 147] doing what his own reason and conscience (nay perhaps his wordly conveniency) directs him to, he must take care to do what wil bring him in commendations, and so enslaves him­self to every one that hath but a tongue to commend him. Nay there is yet a further uneasiness in it, and that is, when such a man fails of his aime, when he misses the praise, and perhaps meets with the contrary re­proach, (which is no mans lot more often then the vain glorious, nothing making a man more despised) then what disturbances and disquiets, and even tortures of mind is he un­der? A lively instance of this you have in Achitophel, 2 Sam. 17. 23. who had so much of this upon Absoloms despising his counsel, that he chose to rid himself of it, by hanging himself. And sure this painfulness that thus attends this sin, is sufficient proof of the folly of it. Yet this is not all, it is yet further very hurtful: For if this vain glory be concerning any good, or Christian action, it destroyes all the fruit of it; he that prayes or gives almes to be seen of men, Mat. 6. 2. must take that as his reward, Verily I say unto you they have their reward, they must expect none from God, but the portion of those hypo­crites that love the the praise of men more then the praise of God. And this is a miserable folly to make such an exchange. It is like the dog in the fable, who seeing in the water the shadow of that meat he held in his mouth, catcht at the shadow, & so let go meat. Such [Page 148] dogs, such unreasonable creatures are we, when we thus let go the eternal rewards of Heaven, to catch at a few good words of men. And yet we do not onely loose those eternal joyes, but procure to our selves the contrary eternal mercies, which is sure the highest pitch of folly and madness. But if the vain glory be not concerning any vertuous action, but only some indifferent thing, yet even there al­so it is very hurtful; for vain glory is a sin, that wheresoever it is placed, endangers our eter­nal estate, which is the greatest of all mischiefs. And even for the present it is observable, that of all other sins, it stands the most in its own light, hinders it self of that very thing it pursues. For there are very few that thus hunt after praise, but they are discerned to do so, and that is sure to eclipse whatever praise worthy thing they do, and brings scorn upon them in stead of reputation. And then certainly we may justly condemn this sin of folly, which is so ill a manager even of its own dedesigns.

15. You have seen how wretched a thing this vain glory is, [...]elps a­ [...]inst vain [...]ry. in these several respects, the serious consideration whereof, may be one good means to subdue it, to which it will be necessary to add; first, a great watchfulness over thy self; Observe narrowly, whether in any Christian duty thou at all considerest the praise of men, or even in the most indiffe­rent action, look whether thou have not too eager a desire of it; And if thou findest thy self inclined that way, have a very strict eye [Page 149] upon it, and where ever thou findest it stirring, check, and resist it; suffer it not to be the end of thy actions; But in all matters of Religion, let the duty be thy motive; In all indifferent things of common life, let reason direct thee; and though thou mayest so far consider in those things the opinion of men, as to observe the rules of common decency, yet never think any praise, that come in to thee from any thing of that kind worth the contriving for; Secondly, Set up to thy self another aime, viz that of pleasing God; let that be thy inquiry when thou goest about any thing, whether it be approved by him, and then thou wilt not be at leisure to consider what praise it will bring thee from men. And surely he that weighs of how much more moment it is to please God, who is able eter­nally to reward us, then men, whose applause can never do us any good, will surely think it reasonable, to make the former his onely care. Thirdly, If at any time thou art praised, do not be much overjoyed with it, nor think a jot the better of thy self, but if it be vertue thou art praised for, remember it was God, that wrought it in thee, and give him the glo­ry, never thinking any part of it belongs to thee; If it be some indifferent action, then remember that it cannot▪ deserve praise, as having no goodness in it; But if it be a bad one (as amongst men such are sometimes like­liest to be commended) then it ought to set thee a trembling, in stead of rejoycing, for [Page 150] then that woe of our Saviours belongs to thee, Luk. 6, 26. Wo unto you when men speak well of you, for so did their Fathers to the false Prophets, and there is not a greater sign of a hardned heart, then when men can make their sins the matter of their glory. In the last place let thy prayers assist in the fight with this corruption.

16. A second vertue is meekness, Meekness. That is a calmness and quietness of spirit, contrary to the rages, and impatiences of anger. This vertue may be exercised either in respect of God, or our neighbour. That towards God I have already spoken of, under the head of humility, and that towards our neighbour I shall hereafter; All I have here to say of it, is, how it becomes a duty to our selves; that it does, in respect of the great advantage we reap by it, Advan­tages of it. which, in meer kindness to our selves, we are to look after. And to prove that it brings us this great advantage, I need say no more, but that this meekness is that to which Christ hath pronounced a blessing, Mat. 5. 5. Blessed are the meek, and not onely in the next world, but even in this too, they shall inherit the earth; Indeed none but th [...] meek person hath the true enjoyment of any thing in the world, for the angry, and impa­tient are like such people, who we use to say, cannot enjoy the greatest prosperities; For let things be never so fair without, they will raise storms within their own breasts. And surely whoever [...]ath either in himself, or others ob­served [Page 151] the greatest uneasiness of this passion of anger, cannot chuse but think meekness a a most pleasant thing.

17. Besides it is also a most honourable thing, for it is that whereby we resemble Christ, learn of me, saith he, for I am meek and lowly in heart, Mat. 11. 28. It is also that whereby we conquer our selves, over­come our own unruly passions, which of all victories is the greatest, and most noble. Last­ly, it is that which makes us behave our selves like men, whereas anger gives us the fierce­ness and wildness of savage beasts. And ac­cordingly the one is by all esteemed, and lov­ed, whereas the other is hated and abhorred, every man shunning a man in rage as they would a furious beast.

18. Farther, yet meekness is the sobriety of the mind, whereas anger is the direct madness, it puts a man wholly out of his own power, and makes him do such things, as himself in his sober temper abhors; how many men have done those things in their rage, which they have repented all their lives after? and there­fore surely as much as a man is more honou­rable then a beast, a sober man then a mad man, so much hath this vertue of meekness the advantage of honour above the contrary vice of anger.

19. Again, meekness makes any condition tollerable, and easie to be endured. He that meekly bears any suffering, takes off the edg of it, that it cannot wound him, whereas he [Page 152] that frets and rages at it; whets it, and makes it much sharper then it would be; Nay in some cases makes that so, which would not else be so at all; as particularly in the case of re­proachful words, which in themselves can do us no harm, they neither hurt our bodies nor lessen our estate, the only mischief they can do us is to make us angry, and then our anger may do us many more; whereas he that meek­ly passes them by, is never the worse for them; nay the better, for he shall be rewarded by God for that patience. Much more might be said to recommend this virtue to us, in respect of our own present advantage, but I suppose this may suffice to perswade men to esteem of it. The harder matter will be to gain them to the practice of it, wherein men pretend I know not what difficulties of natural constitu­tions and the like; Yet sure there is no man of so Cholerick a temper; but if he did heartily set about it, would find it were not impossible in some good measure to subdue it: But then he must be diligent in using means to that end. Divers of these means there are I shall menti­on some few.

20 As first. Means of obtaining it. The imprinting deep in our mind the loveliness, and benefits of meekness, toge­ther with the ugliness and mischiefs of anger. Secondly, To set before us the examples of Christ, who endured all reproaches, yea tor­ments with perfect, patience that was lead as a sheep to the slaughter, Isaiah 33. 7. That when he was reviled, reviled not again; when [Page 153] he suffered, threatned not, 1 Pet. 2. 23. And if he the Lord of glory suffered thus meekly and unjustly from his own creatures, with what force can we ever complain of any in­jury done to us? Thirdly, To be very watch­ful to prevent the very first beginnings of an­ger, and to that purpose to mortifie all in­ [...]ard peevishness, and frowardness of mind, which is a sin in it self, though it proceed no farther, but will also be sure, if it be cherish­ed to break out into open effects of anger. Therefore whenever thou findest the least rising of it within thee, make as much haste to check it as thou wouldst to quench a fire in thy house, but be sure thou bring no fuell to it, by entertaining any thoughts, that may increase it. And at such a time especially, keep a most strick watch over thy tongue, that it break not out into any angry speeches, for that breath will fan the fire; not only in thine adversary, but thy self too; therefore though thy heart be hot within stifle the flame, and let it not break out, and the greater the tem­ptation is▪ the more earnestly lift up thy heart to God, to assist thee to overcome it. Fourth­ly, Often remember, how great punishments sins have deserved, and then whether thy suf­ferings be from God or man, thou wilt ac­knowledg them to be far short of what is due to thee, and therefore wilt be ashamed to be impatient at them.

21. The third vertue is [...]onsideration, Considerati­on. and this in a most special manner we own to our [Page 154] souls. For without it, we shall, as rash, un­advised people use to do; rush them into in­finite perils. Now this consideration is either of our state, or of our actions. By our state I mean what our condition is to God-ward, Of our state. whether it be such that we may reasonably conclude our selves in his favour. This it much concerns us to consider and examine, and that not by those easie rules men are apt to frame to themselves, as whether they believe that Christ died for their sins; that they are of the number of the elect; and shall certainly be saved, if these and the like were all that were required to put us into Gods favour, none but some very melancholly person could ever be out of it, for we are apt enough generally to believe comfortably of our selves. But the rules God hath given us in his word, are those by which we must be tryed at the last day, and therefore are certainly the only safe ones, by which to trie our selves now. The rule by which to trie our state. And the summe of those are, that whosoever continues in a­ny one wilful sin is not in his favour, nor can if he so die, hope for any mercy at his hand.

22. Now it is highly necessary, we should consider what our condition is in this respect For since our life is nothing but a puffe of breath in our nostrils, which may for ought we know be taken from us the next minuite, it neerly concerns us, to know how we are pro­vided for another world, that so in case we want at present that oile in our lamps, where­with [Page 155] we are to meet the Bride-groom, Mat. 25. 8. We may timely get it, and not for want of it be ever shut out like the foolish virgins, from his presence. The danger of inconsi­deration. The neglect of this consi­deration hath undon many soules, some by too easie a belief that they were in a good conditi­on, without considering and trying them­selves by the foregoing rule, but presuming either upon some slight outward performan­ces, or upon such a false faith, as I even now described others by the wretched careless go­ing on, without so much as asking themselves, what their condition is, but hope they shall do as well as their neighbours, and so never in­quiring farther; which wretched carelesness will as certainly undoe the spiritual, as the like would do the temporal estate; yet in that e­very man is wise enough to foresee, that a man that never takes any accounts of his estate to see whether he be worth somthing or nothing, will be sure to be a begger in the end. But in this far weightier matter we can generally be thus improvident.

23. The second thing we are to consider, Our acti­ons. is our actions, and those either before, or after the doing of them. In the first place we are to consider before we act, Before we do them. and not to do any rashly or headily. But first to advise with our consciences, whether this be lawful to be done, for he that followes his own incli­nation, and does every thing which that moves him to, shall be s [...]re to fall into a mul­titude of sins. Therefore consider soberly and [Page 156] be assured of the lawfulness of the thing, be­fore thou venture to do it. This advisedness is in all worldly things accounted so necessary a part of wisdom, that no man is accounted wise without it; A rash man we look upon as the next degree to a fool: And yet it is sure there is not so much need of looking a­bout us in any thing, as in what concerns our souls, and that not only in respect of the great value of them above all things else, but also in regard of the great danger they are in, as hath been shewed more at large in the beginning of the treatise.

24 Secondly, We are to consider our acti­ons, After they are done. when they are past also, that is, we are to examine whether they have been such, as are allowable by the Laws of Christ, This is very necessary, whether they be good or bad; if they be good, the recalling them helpeth us to the comfort of a good conscience, and that comfort again incourageth us to go on in the like; and besides it stirrs us up to thankful­ness to God, by whose grace alone we were enabled to do them. But if they be bad, then it is especially necessary, that we thus exa­mine them, for without this it is impossible we should ever come to amendment; for un­less we observe them to have been amiss, we can never think it needful to amend: But shall still run on from one wickedness to another, which is the greatest curse any man can lie up­on.

25. The oftner therefore we use this consi­deration, [Page 157] the better; Frequency of conside­ration. for the less likely it is, that any of our sins shall escape our know­ledg. It is much to be wisht, that every man should thus every night try the actions of the day, that so if he have done any things a­misse, he may soon check himself for it, and settle his resolutions against it, and not let it grow on to a habit and course. And that he may also early beg Gods pardon, which will the easier be had, the sooner it is asked, every delay of that being a great increase of the sin. And surely whoever means to take account of himself at all, will find this the ea­siest course, it being much easier to do it so, a little at a time, and while passages are fresh in his memory, th [...]n to take the account of a long time together. Danger of omitting it. Now if it be considered, that every wilful sin must have a particular repentance before it can be pardoned, me thinks men should tremble to sleep without that re­pentance, for what assurance hath any man that lies down in his bed, that he shall ever rise again; and then how dangerous is the con­dition of that man, that sleeps in an unre­pented sin? The weighing of these several motives may be a means by Gods blessing, to bring us to the practice of this duty of conside­ration in all the parts of it.

PARTITION. VII.

§. 1. THe fourth vertue is contended­ness, Contented­ness. and this surely is a du­ty we much own to our selves, it being that without which it is impossible to be happy. This con­tentedness is a well-pleasedness with that con­dition, whatever it is that God hath placed us, not murmuring, and repining of our lot, but cheerfully well-c [...]ming whatsoever God sends. How great, and withal how pleasant a vertue this is, may appear by the contrarie­ty it hath to several great and painful vices, so that where this is rooted in the heart▪ it subdues not only some such single sin, but [...] cluster of them together.

2. And first it is contrary to all murmuring i [...] general, Contrary to murmuring. which is a sin most hateful to God, as may appear by his sharp punishments of it on the Israelites in the wilderness, as you may read in several places of the book of Exodus, [Page 159] and Numbers. And sure it is also very pain­ful, and uneasie to a mans self, for if, as the Psalmist saith, it be a joyful and pleasant thing to be thankful, we may by the rule of contra­ries conclude, it is a sad and unpleasant thing to be murmuring; and I doubt not every mans own experience will confirm the truth of it.

3. Secondly, It is contrary to ambition, the ambitions man is alwayes disliking his present condition, To ambiti­on. and that makes him so greedily to seek a higher, whereas he that is content with his own, lies quiet out of the road of his tem­ptation. Now ambition is not only a great sin in it self, but it puts men upon many other; There is nothing so horrid, which a man that eagerly seeks greatness will stick at; lying, per­jury, murder, or any thing will down with him; if they seem to tend to his advancement. And the uneasiness of it is answerable to the sin. This none can doubt of, that considers what a multitude of fears and jealousies, cares and distractions there are that attend ambiti­on in its progresse, besides the great and pub­lick ruines that usually befal it in the end. And therefore sure contentedness is in this respect as well a happines, as a vertue.

4. Thirdly, it is contrary to covetousness; To covet [...]us­ness. this the Apostle witnesseth. Heb. 13. 5. Let your conversation be without covetousness, and be content with such things as ye have, where you see contentedness is set as the direct con­trary to covetousness. But of this there needs [Page 160] no other proof, then common experience, for we see the covetous man never thinks he hath enough, and therefore can never be content, for no man can be said to be so, that thirsts after any thing he hath not. Now that you may see how excellent, and necessary a virtue this is, that secures us against covetousness, it will not be amiss a little to consider the nature of that sin.

5. That it is a very great crime, is most certain, for it is contrary to the very founda­tion of all good life, I mean those three great duties to God, to our selves, to our neigh­bour. First, Covetous­ness con­trary to our duty to God. It is so contrary to our du­ty to God, that Christ himself tels us Luk. 16 13. We cannot serve God and Mammon; he that sets his heart upon wealth, must neces­sarily take it off from God. And this we daily see in the covetous mans practice, he is so eager in the gaining of riches, that he hath no time or care to perform duty to God, let but a good bargain, or opportunity of gain come in his way, prayer and all duties of Re­ligion must be neglected to attend it. Nay, when the committing the greatest sin against God may be likely either to get, or save him ought, his love of wealth quickly perswades him to commit it.

6. Secondly, To our selves. It is contrary to the duty we owe our selves, and that both in respect of our Souls, and bodies▪ The covetous man despises his Soul, sels that to eternal destru­ction for a little pelf; For so every man does, [Page 161] that by any unlawful means seeks to enrich himself; Nay though he do it not by unlaw­ful means, yet if he have once set his heart upon wealth, he is that covetous person, of whom the Apostle hath pronounced, that he shall not enter into the Kingdom of God, 1 Cor. 6. 10. Nor doth he onely offend against his Soul, but against his body too. For he often denies that those necessary refreshments it wants, and for which his wealth (as far as it concerns himself) was given him. This is so constantly the custome of rich Misers, that I need not prove it to you.

7. In the third place. Covetousness is contra­ry to the duty we owe to our neighbours. To our neighbour [...] ▪ And that in both the parts of it, Justice and Chari­ty: he that loves money immoderately, will not care whom he cheats, and defrauds, so he may bring in gain to himself, and from hence spring those many tricks of deceit and couse­nage, so common in the world. As for Cha­rity, that is never to be hoped for from a co­vetous man, who dreads the lessening of his own heaps more then the starving of his poor Brother. You see how great a sin this is that containes under it so many others; so that we may well say of it, as the Apostle doth 1 Tim. 6. 10. The love of money is the root of all evil. And it is not much less uneasy, then wicked, for between the care of getting, and the fear of loosing, the covetous man enjoyes no quiet hour. Therefore every man is deeply concerned, as the tenders his happiness, either in this world, or the next, to guard [Page 162] himself against this sin, which he can no way do▪ but by possessing his heart with this ver­tue of contentedness.

8. In the fourth place, it is contrary to en­vy, Contented­ness con­trary to envy. for he that is content with his own condition, hath no temptation to envy anothers; How unchristian a sin this of envy is, shall hereafter be shewed; At the present, I need say no more, but that it is also a very uneasy one, it frets and knawes the very heart of him that harbours it. But the worse this sin is, the more excellent still is this grace of contentedness, which frees us from it. I suppose I have said enough to make you think this a very lovely, and desirable Virtue. And sure it were not impossible to be gained by any, that would but observe these few di­rections.

9. First, To consider, Helps to contented­ness. that whatever our estate and condition in any respect be, it is that which is allotted us by God, and therefore is certainly the best for us, he being much bet­ter able to judge for us, then we for our selves; and therefore to be displeased at it, is in ef­fect to say, we are wiser then he. Secondly, Consider thorowly the vanity of all worldly things, how very little there is in them, whi [...]e we have them, and how uncertain we are to keep them, but above all, in how little stead they will stand us at the day of death or judgement, and then thou canst not think any of them much worth the desiring, and so wilt not be discontented for want of them. Thirdly, Suffer not thy fancy to run on things [Page 163] thou hast not: many have put themselves out of love with what they have, onely by think­ing what they want. He that sees his neigh­bour possess somewhat, which himself hath not, is apt to think how happy he should be, if he were in that mans condition, and in the mean time never thinks of enjoying his own, which yet perhaps in many respects may be much happier, then that of his neighbours which he so much admires. For we look but upon the outside of other mens conditions, and many a man that is envied by his neigh­bours, as a wonderful happy person, hath yet some secret trouble, which makes him think much otherwise of himself. Therefore ne­ver compare thy condition in any thing with those thou countest more prosperous then thy self, but rather do it with those, thou knowest more unhappy, and then thou wilt find cause to rejoice in thine own portion. Fourthly, Consider how far thou art from deserving any good thing from God, and then thou canst not but with Jacob Gen. 32. 10. confess, that thou art not worthy of the least of those mercies thou enjoyest, and in stead of murmuring that they are no more, wilt see reason to ad­mire, and praise the bounty of God, that they are so many. Fifthly, Be often thinking of the joyes laid up for thee in Heaven; look up­on that as thy home, on this world, only as an Inne, where thou art fain to take up in thy passage; and then as a traveller expects not the same conveniences at an Inne, that he hath [Page 164] at home, so thou hast reason to be content with whatever entertainment thou findst here, knowing thou art upon thy journey to a place of infinite happiness, which will make an abun­dant amends for al the uneasiness, and hardship thou canst suffer in the way. Lastly, Pray to God, from whom all good things do come, that he will to all his other blessings, add this of a contented mind, without which thou canst have no taste or relish of any other.

10. A fifth duty is diligence: Diligence. This is made up of two parts, watchfulness, and industry, and both these we owe to our Souls

11. First, Watchfulness, Watchful­ness a­gainst sin. in observing all the dangers that threaten them. Now since nothing can endanger our Souls, but sin, this watchfulness is principally to be imployed a­gainst that: And as in a besieged City, where there is any weak part, there it is ne­cessary to keep the strongest guard; so it is here, wherever thou findest thy inclinations such, as are most likely to betray thee to sin, there it concerns thee to be especially watch­ful; Observe therefore carefully to what sins either thy natural temper, thy company, or thy course of life do particularly incline thee, and watch thy self very narrowly in those; Yet do not so lay out all thy care on those, as to leave thy self [...]open to any other▪ for that may give Satan as much advantage on the other side; but let thy watch be general, a­gainst all sin, though in a special manner against those, which are like oftnest to assault thee.

[Page 165] 12. The second part of diligence, Industry in improving gifts. is indu­stry, or labour, and this also we owe to our Souls, for without it they will as little prosper as that vineyard of the sluggard, which Solo­mon describes, Prov. 24. 30. For there is a husbandry of the Soul, as well as of the estate, and the end of the one, as of the other, is the creasing, and improving of its riches. Now the riches of the Soul are either natural, or Divine. By the natural I mean its faculties of reason, wit, memory, and the like; by the Divine I mean the graces of God, which are not the Souls natural portion, but are given immediatly by God, and both these we are to take care to improve, they being both talents intrusted to us for that purpose.

13. The way of improving the natural is by imploying them so, Of Nature. as may bring in most honour to God: we must not let them lye idle by us, through sloth, neither must we overwhelme them with intemperance, and brutish pleasures, which is the case of too many, but we must employ them, and set them on work. But then we must be sure it be not in the Devils service, like many, who set their wit onely to the profaning of God, or cheating their neighbours, and stuff their me­mories with such filthiness, as should never once enter their thoughts; our use of them must be such, as may bring in most glory to God, most benefit to our neighbours, and may best fit us to make our accounts, when God shall come to reckon with us for them.

[Page 166] 14. But the other part of the Souls riches, Of Grace. is yet more precious, that is grace, and of this we must be especially careful, to husband, and improve it. This is a duty expresly com­manded us by the Apostle, 2 Pet. 3. 18. Grow in grace. And again, in the first chapter of that Epistle, verse 5. Give all diligence to add to your Faith vertue, and to vertue knowledg, &c. Now the especial means of improving grace is by imploying it, that is, by doing those things for the enabling of us whereunto it was given us; This is a sure means, not only in respect of that easiness, which a custome of any thing brings in the doing of it, but prin­cipally, as it hath the promise of God, who hath promised, Mat. 25. 29. That to him that hath (that is hath made use of what he hath) shall be given, and he shall have abun­dance. He that diligently, and faithfully em­ployes the first beginnings of grace, shall yet have more, and he that in like manner hus­bands that more, shall yet have a greater de­gree; so that what Solomon saith of temporal riches, is also true of spiritual, The hand of the diligent maketh rich.

15. Therefore whenever thou findest any good motion in thy heart, To im­prove good motions. remember that is a season for this spiritual husbandry, If thou have but a check of conscience against any sin, thou livest in, drive that on till it come to a hatred, and then that hatred, till it come to resolution, then from that resolution, pro­ceed to some endeavours against it. Do this [Page 167] faithfully, and sincerely, and thou shalt cer­tainly find the grace of God assisting thee, not onely in every of these steps, but also enable­ing thee to advance still higher, till thou come to some victory over it. Yet to this industry thou must not fail to add thy prayers also, there being a promise, that God wil give the ho­ly Spirit to them that ask it, Mat. 7. 11. And therefore they that ask it not, have no reason to expect it. But it must be asked with such an earnestness, as is some way answerable to the value of the thing, which being infinitely more precious then all the world, both in re­spect of his own worth, and its usefulness to us, we must beg it with much more zeal and earnestness then all temporal blessi [...]gs, or else we shew our selves despisers of it.

16. Having directed you to the means of improving grace, The dang [...] of the contrary. I shall, to quicken you to it, mention the great danger of the contrary; And that is not as in other things, the loosing onely those further degrees, which our indu­stry might have helped us to, but it is the loosing even of what we already have, For from him that hath not (that is again hath not made use of what he hath) shall be taken away even that which he hath, Mat. 25. 29. God will withdraw the grace, which he sees so ne­glected, as we see in that parable, the talent was taken from him that had onely hid it in a Napkin, and had brought in no gain to his lord. And this is a most sad punishment, the greatest that can befal any man, before he [Page 168] comes to hell, indeed it is some kind of foretast of it, it is the delivering him up to the power of the Devil, and it is the banishing him from the face of God, which are not the least parts of the misery of the damned. And it is also the binding a man over to that fuller portion of wretchedness in another world; For that is the last doom of the unprofitable servant, Mat. 25. 30. Cast ye the unprofitable servant into outer darkness, there shall be weep­ing and gnashing of teeth. You see they are no light dangers that attend this neglect of grace, and therefore if we have any love, nay any common pity to our Souls, we must set our selves to this industry. I have now done with those vertues, which respect our Souls. I come now to those which concern our bo­dies.

17. The first of which is chastity, Chastity. or puri­ty, which may well be set in the front of the duties we owe to our bodies, since the Apostle 1 Cor. 6. 18. sets the contrary as the especial sin against them, He that committeth fornication sinneth against his own body.

18 Now this vertue of chastity consists in a perfect abstaining from all kinds of unclean­ness, not onely that of adultery, and forni­cation, but all other more unnatural sorts of it, committed either upon our selves, or with any other. In a word, all acts of that kind are utterly against chastity, save onely in lawful marriage. And even there men are not to think themselves let loose to please [Page 169] their brutish appetites, but are to keep them­selves within such rules of moderation, as ag [...]ee to the end of marriage, which being these two, the begetting of children, and the avoiding of fornication, nothing must be done, which may hinder the first of these ends; and the second aiming onely at the subduing of lust, the keeping men from any sinful effects of it, it is very contrary to that end, to make marriage an occasion of heightning, and en­flaming it.

19. But this vertue of chastity reacheth not only to the restraining of the grosser act, Unclean­ness forbid­den in the very lowest degrees. but to all lower degrees; it sets a guard upon our eyes, according to that of our Saviour, Mat. 5. 28. He that looketh on a woman to lust after her, hath committed adultery with her already in his heart; and upon our hand as appears by what Christ adds in that place, If thy hand offend thee, cut it off; so also upon our tongues, that they speak no immodest or filthy words, Let no corrupt communication proceed out of your mouth. Eph. 4. 29 Nay upon our very thoughts, and fancies, we must not en­tertain any foul or filthy desires, nor so m [...]ch as the imagination of any such thing. There­fore he that forbears the grosser act, and yet allowes himself in any of these, it is to be suspected that it is rather some outward re­straint, that keeps him from it▪ then the con­science of the sin. For if it were that, it would keep him from these too, these being sins also, and very great ones in Gods sight. [Page 170] Besides, he that lets himself loose to these puts himself in very great danger of the other, it being much more easy to abstain from all, then to secure against the one, when the other is allowed. But above all, it is to be considered, that even these lower degrees are such, as make men very odious in Gods eyes who seeth the heart, and loves none that are not pure there.

20. The loveliness of this vertue of cha­stity needs no other way of describing, The mis­chiefs of it. then by considering the loathsomness, and mischiefs of the contrary sin; which is first very brutish; those desires are but the same, that the beasts have, and then how far are they sunk below the nature of man, that can boast of their sins of that kind, as of their special excellency? When if that be the measure, a goat is the more excellent creature. To the Soul. But indeed they that eagerly pursue this part of bestiality do often leave themselves little, besides their humane shape, to difference them from beasts; this sin so clouds the understanding, and defaceth the reasonable Soul. Therefore Solomon very well describes the young man, that was going to the harlots house, Pro. 7. 22. He go­eth after her, as an Ox goeth to th [...] slaughter.

21 Nor secondly are the effects of it better to the body then to the mind. To the Body. The many foul and filt [...]y, besides painful diseases, which ofte [...] follow this sin, are sufficient witnesses, how mischievous it is to the body. And alas, how many are there that have thus made [Page 171] themselves the Devils martyrs? Suffered such torments in the pursuit of this sin, as would exceed the invention of the greatest tyrant? Surely they that pay thus dear for damnation, very well deserve to enjoy the purchase.

22. But thirdly, The Iudg­ments of God a­gainst it. Besides the natural fruits of this sin, it is attended with very great and heavy Judgments from God; the most extra ordinary and miraculous Judgment that ever befel any place, Fire and Brimstone from Hea­ven upon Sodome and Gomorrah, was for this sin of uncleanness. And many examples like­wise of Gods vengeance may be observed on particular persons, for this sin. The incest of Amnon cost him his life, as you may read, 2 Sam. 13. Zimrie and Cozhi were slain in the very act, Num. 25. 8. And no person that commits the like, hath any assurance it shall not be his own case. For how secretly soever it be committed, it cannot be hid from God, who is the sure avenger of all such wick­edness. Nay, God hath very particularly threatned this sin, 1 Cor. 3. 17. If any man defile the Temple of God, him shall God destroy. This sin of uncleanness is a kind of sacriledge, a polluting those bodies, which God hath chosen for his Temples, and therefore no wonder, if it be thus heavily punished.

23. Lastly, It shuts out from Heaven. This sin shuts us out from the Kingdom of Heaven, wherein no impure thing can enter. And we never find any list of those sins, which bar men thence, but this of uncleanness hath a special place in it. Thus [Page 172] it is Gal. 5. 19. and so again 1 Cor. 6. 9. If we will thus pollute our selves, we are fit com­pany onely for those black spirits, the Devil and his Angels, and therefore with them we must expect our portion, where our flames of lust shall end in flames of fire.

24. All this layed together, Helps to chastity. may surely re­commend the vertue of chastity to us, for the preserving of which, we must be very careful; first, to check the beginnings of the tempta­tion, to cast away the very first fancy of lust, with indignation, for if you once fall to parley, & talk with it, it gains still more upon you, and then it will be harder to resist, therefore your way in this temptation is, to flye rather then fight with it. This is very necessary, not onely that we may avoid the danger of pro­ceeding to act the sin, but also in respect of the present fault of entertaining such fancies, which of it self, though it should never pro­ceed further is, as hath been shewed, a great abomination before God; Secondly, have a special care to flye idleness, which is the pro­per soil for these filthy weeds to grow in; And keep thy self alwayes busied in some innocent, or vertuous employment, for then these fan­cies will be less apt to offer themselves. Thirdly, never suffer thy self to recall any unclean passages of thy former life with de­light, for that is to act over the sin again; and will be so reckoned by God, nay perhaps thus deliberately to think of it, may be a greater guilt, then a rash acting of it. For [Page 173] this both shews thy heart to be set upon fil­thiness, and is also a preparation to more acts of it. Fourthly, forbear the company of such light, and wanton persons, as either by the filthiness of their discourse, or any other means, may be a snare to thee. Fifth­ly, pray earnestly that God would give thee the spirit of purity, especially at the time of any present temptation. Bring the unclean Devil to Christ, to be cast out▪ as did the man in the Gospel; And if it will not be cast out with prayer alone, add fasting to it, but be sure thou do not keep up the flame by any high or immoderate feeding. The last remedy, when the former prove vain, is marriage, which becomes a duty to him, that cannot live innocently without it. But even here there must be care taken, lest this which should be for his good, become not to him an occasion of falling, for want of sobriety in the use of mar­riage. But this I have toucht on already, and therefore need add no more, but an earnest intreaty, that men would consider seriously of the foulness, and danger of this sin of un­cleanness, and not let the commonness of it lessen their hatred of it, but rather make them abhor that shamelesse impudence of the world, that can make li [...]ht of this sin, against which God hath pronounced such heavy cur­ses, Whoremongers and adulterers God will Iudge, Heb. 13. 4. and so he will certain­ly do all sorts of unclean persons whatsoe­ver.

[Page 174] 25. The second vertue, Tempe­rance. that concerns our bodies is temperance: And the exercises of that are divers; As first temperance in eating, se­condly in drinking, thirdly in sleep, fourthly in recreation, fifthly in apparel. I shall speak of them severally; and first of temperance in eating. This temperance is observed, In Eating. when our eating is agreeable to those ends, to which eating are by God and nature designed; those are first the being, Ends of eating. secondly the well being of our bodies

26. Man is of such a frame, Preserving of life. that eating becomes necessary to him for the preserving his life, hunger being a natural disease which will prove deadly, if not prevented, and the onely Physick for it is eating which is therefore become a necessary means of keep­ing us alive. And that is the first end of eating; and as men use not to take Physick for plea­sure, but remedy, so neither should they eat.

27. But secondly, Of Health. God hath been so boun­tiful, as to provide not onely for the being, but the well being of our bodies, and there­fore we are not tyed to such strictness, that we may eat no more then will just keep us from starving, but we may also eat whatsoe­ver either for kind or quantity most tends to the health, and welfare of them; Now that eating which is agreeable to these ends, is within the bounds of temperance, as on the contrary whatsoever is contrary to them, is a transgression against it; He therefore that [Page 175] sets up to himself other ends of eating, as ei­ther the pleasing of his taste, or (what is yet worse) the pampering of his body, that he may the better serve his lust, he directly thwarts and crosses these ends of Gods; for he that hath those aimes, doth that which is very con­trary to health, yea and to life it self; as appears by the many diseases, and untimely deaths, which surfetting and uncleanness daily bring on men.

28. He therefore that will practice this ver­tue of temperance, Ru'es of Temperance in eating. must neither eat so much, nor of any such sorts of meat (provided [...]he can have other) as may be hurtful to his health: what the sorts or quantities shall be, is impos­sible to set down, for that differs according to the several constitutions of men; some men may with temperance eat a great deal, because their stomacks require it, when another may be guilty of intemperance in eating but half so much, because it is more then is useful to him. And so also for the sort of meat, it may be niceness and luxury for some to be cu­rious in them, when yet some degree of it may be necessary to the infirmities of a weak stomack, which not out of wantonness, but disease cannot eate the courser meats But I think it may in general be said, that to health­ful bodies the plainest meats are generally the most wholsome, but every man must in this be left to judg for himself; and that he may do it aright, he must be careful, that he never suffer himself to be enslaved to his pa­late, [Page 176] for that will be sure t [...] satisfie its self, whatever becomes of health or life.

29. To secure him the better, Means of it. let him con­sider, First, How unreasonable a thing it is, that the whole body should be subjected to this one sense of tasting, that it must run all hazards only to please that. But it is yet much more so▪ that the diviner part, the soul should also be thus enslaved; and yet thus it is in an intemperate person, his very soul must be sacrificed to this brutish appetite, for the sin of intemperance, though it be acted by the body, yet the soul must share in the eternal punishment of it, Secondly, Consider how ex­treme short and vanishing this pleasure is, it is gone in a moment, but the pains that at­tend the excess of it, are much more durable, and then surely it agrees not with that com­mon reason, wherewith as men we are indu­ed, to set our hearts upon it. But then in the third place it agrees yet worse with the temper of a Christian, who should have his heart so purified, and refined with the expe­ctation of those higher and spiritual joyes he looks for in another world, that he should very much despise these gross and brutish plea­sures, which beasts are as capable of, as we, and to them we may well be content to leave them, it being the highest their natures can reach to; but for us, who have so much more excellent hopes, it is an intolerable shame, that we should account them as any part of our happiness. Lastly, the sin of Gluttony [Page 177] is so great and dangerous, that Christ thought fit to give an especial warning against it; take heed to your selves, that your hearts be not o­vercharged with surfetting, &c. Luke 21. 34. And you know what was the end of the rich glutton, Luke 16. He that had fared deli­ciously every day, at last wants a drop of wa­ter to coole his tongue. So much for that first sort of temperance, that of eating.

PARTITION VIII.

§. 1. THe second is temperance in drinking, Temperanc [...] in Drink [...]ing. and the ends of eat­ing and drinking being much the same, I can give no other direct rules in this, then what were given in the former, to wit, that we drink neither of such sorts of liquor, nor in such quantities as may not agree with the right ends of drinking, the preserving of our lives and healths: Only in this there will be need of putting in one cau­tion, for our understandings being in more danger to be hurt by drink then meat, we must take care to keep that safe, and rather not drink what we might safely in respect of our healths, if it be in danger to distemper our [Page 178] reason. This I say because it is possible some mens brains may be so weak, that their heads cannot bear that ordinary quantity of drink which would do the [...]r bodies no harm. And whoever is of this temper must strictly absta [...]n from that degree of drink or that sort of it, which he finds hath that effect, yea though it do in other respects appear not only safe, but useful to his health. For though we are to preserve our healths, yet we are not to do it by a sin, as drunkenness most certainly is.

2. But alas, of those multitudes of drun­kards we have in the world, False ends of drink­ing. this is the case but of very few, most of them going farr be­yond what their health requires, yea or can bear even to the utter destruction thereof. And therefore it is plain men have set up to them­selves some other ends of drinking, then those allowable ones forementioned, it may not be amisse a little to examine what they are, and withal to shew the unreasonableness of them.

3. The first, Good fel­lowship. and most owned is that, which they call good fellowship: One man drinks to keep another company at it. But I would ask such a one whether if that man were drinking rank poison, he would pledg him for compa­ny? If he say he would not, I must tell him▪ that by the very same, nay, far greater reason, he is not to do this. For immoderate drink­ing is that very poison, perhaps it doth not always work death immediately (yet there want not many instances of its having done even that, very many having died in their drun­ken [Page 179] fit) but that the custome of it does usually bring men to their ends, is past doubt, and therefore though the poison work slowly, yet it is still poison. But however it doth at the present work that which a wise man would more abhor then death; it works madness, and frenzy turns the man into a beast, by drowning that reason which should difference him from one. Certainly the effects of drink are such, that had being drunk been first enjoyned, as a punishment, we should have thought him a more then ordinary Tyrant, that had invented it.

4. A second end of drinking is said to be the maintaining of friendship and kindness a­mongst men. Preserving of kindness But this is strangely unreaso­nable, that men should do that towards the maintaining of friendship, which is really the greatest mischief that can be done to any man. Did ever any think to befriend a man by help­ing to destroy his estate, his credit, his life? Yet he that thus drinks with a man does this, and much more, he ruines his reason, yea his soul; and yet this must be called the way of preserving of friendship; this is so ridiculous that one would think none could own it, but when he were actually drunk. But besides, Alas, experience shews us, that this is fitter to beget quarrels then preserve kindness, as the many drunken brawles we every day see, with the wounds, and sometimes murders, that ac­company them, do witness.

5. A third end is said to be the cheering of Cheering the spirits. [Page 180] their spirits, making them merry and jolly. But sure if the mirth be such that reason must be turned out of doors before it begin, it wil be ve­ry little worth; one may say with Solomon, Ecc. 2. 2. The laughter of such fools is madness. And sure they that will be drunk to put themselves in this temper, must by the same reason be glad of a frenzy, if they could but be sure it would be of the merry sort. But little do these merry folks think what sadness they are all this while heaping up to them selves, often in this world, when by some mad pranks, they play in their jollity, they bring mischief upon themselves, but however certainly in another, where this mirth will be most sadly reckoned for.

6. A fourth end is said to be the putting a­way of cares; Putting a­way cares. but I shall ask what those cares are? be they such as should be put away? perhaps they are some checks and remorses of conscience, which must be thus charmed. And I doubt this hath proved too effectual with many to the laying them asleep: But this is the wickedst folly in the world; for if thou think­est not these checks to have somthing conside­rable in them, why do they trouble thee But if thou do, it is impossible thou canst hop [...] this can long secure thee from them. Thou maist thus stop their mouths for a wh [...]le, but they will one day cry the louder for it. Suppose a thief or a murderer knew he were pursued to be brought to justice, would he think you to put away the fear of being hang­ed, fall to drinking, and in the mean time take no care for his escape, or would you not think [Page 181] him desperately mad if he did? Yet this is the very case here, thy conscience tells thee of thy danger, that thou must ere long be brought before Gods judgment-seat; and is it not madness for thee, in stead of endeavour­ing to get thy pardon, to drink away the thought of thy danger. But in the second place, suppose these cares be some worldly ones, and such as are fit to be put away; then for shame do not so disgrace thy reason, thy Christianity, as not to let them be as forci­ble to that end, as a little drink. Thy reason wil tell thee it is in vain to care, where care wil bring no advantage; and thy Christianity will direct thee to one, on whom thou must safely cast all thy cares, for he careth for thee, 1 Pet. 5. 7. And therefore unless thou mean­est to renounce being both a man and a Chri­stian, never betake thee to this pitiful shift, to rid thee of thy cares. But besides, this will not do the deed neither; for though it may at present, whilst thou art in the height of the drunken fit, keep thee from the sense of thy cares, yet when that is over, they will return again with greater violence, and if thou have any conscience, bring a new care with them, even that which ariseth from the guilt of so foul a sin.

7. A fifth end is said to be the passing a­way of time. Passing a­way time. This though it be as unreasona­ble as any of the former, yet by the way it serves to reproach idleness, which is, it seems, so burdensome a thing, that even this vilest i [...]ployment is preferred before it. But [Page 182] this is in many a very false plea. For they often spend time at the pot, not only when they have nothing else to do, but even to the neglect of their most necessary business. How­ever it is in all a most unreasonable one, for there is no man, but he may find somewhat, or other to imploy himself in. If he have little worldly business of his own, he may yet do somewhat to the benefit of others; but how­ever there is no man but hath a soul, and if he will look carefully to that, he need not complain for want of business; where there are so many corruptions to mortifie so many inclinations to watch over, so many tempta­tions (whereof this of drunkenness is not the least) to resist the graces of God, to improve and stir up, and former neglects of all these to lament, sure there can never want sufficient imployment; for all these require time, and so men at their deaths find; for then those that have all their lives made it their business to drive away their t [...]me, would then give all the world to redeem it. And sure where there is much leisure from worldly affairs, God ex­pects to have the more time thus imployed in spiritual exercises. But it is not likely those meaner sort of persons, to whom this book is intended, will be of the number of those that have much leisure; and therefore I shall no farther insist on it; only I shal say this, that what degree of leisure they at any time have, it concerns them to imploy to the benefit of their souls, and not to bestow it to the ruine [Page 183] of them, as they do, who spend it in drinking.

8. A sixth end is said to be the preventing of that reproach, which is by the world cast on those that will in this be stricter then their neighbours; Preventing reproach. but in answer to this, I shall first ask, what is the harm of such reproach? sure it cannot equal the least of those mischiefs, drunkenness betrayes us to. Nay, if we will take our Saviours word, it is a happiness, Blessed, saith he, are yee when men shall revile you, & say all manner of evil against you for my sake, Mat. 5. 11. And St. Peter tells us, 1 Pet. 4 14. If ye be reproached for the name of Christ, happy are ye, and sure to be reproached for obedi­ence to any command of Christs, is to be re­proached for his name. Secondly, Let it be remembred, that at our Baptism we solemnly renounced the world; and shall we now so farr consider it, as for a few scoffs of it to run our selves on all the temporal evils before mentioned, and which is much worse, the wrath of God and eternal destruction? But Thirdly, if you fear reproach, why do you do that, which will bring reproach upon you from all wise and good men; whose opinion alone is to be regarded? And it is certain, drinking is the way to bring it on you from all such. And to comfort thy self against that, by thinking thou art still applauded by the foolish and worst sort of men, is as if all the mad men in the world should agree to count themselves the only sober persons, and all others mad, which yet sure will never make [Page 184] them the less mad, nor others the lesse sober. Lastly, consider the heavy doome Christ hath pronounc'd on those that are ashamed of him, and so are all those that for fear of reproach shall shrink from their obedience to him, Mat. 8▪ 38. Whosoever shall be ashamed of me and of my words in this adulterous and sinful gene­ration, of him shall the Son of man be ashamed when he cometh in the glory of the father with the holy Angels. There is none but will at that day desire to be owned by Christ: But whoe­ver, will not here own him; that is, cleave fast to his commands, notwithstanding all the scornes, nay, persecutions of the world, shall then certainly be cast off by him. And he that will adventure thus to maintain his credit a­mong a company of fools and madmen, de­serves well to have it befal him: But after all this is it not sure that even these will despise thee for thy sob [...]iety, it is possible they may seem to do so, to fright thee out of it; but if their hearts were searched, it would be found, they do even against their wills, bear a secret reverence to sober persons, and none fall more often under their scorn, and despising then those that run with them to the same ex­cess of riot, for even he that sticks not to be drunk himself, will yet laugh at another that he sees so.

9 There is a seventh end, Pleasure of the drink. which though every man think too base to own, yet it is too plain, it prevails with many. And that is the bare pleasure of the drink; but to these [Page 184] I confesse it will not be fit to say much, for he that is come to this lamentable degree of sottishness, is not like to receive benefit by any thing can be said. Yet let me tell even this man, that he of all others hath the most means of discerning his fault, for this being such a ground of drinking as no body wil own, he is condemned of himself, yea, and all his fellow drunkards too, for their denying it is a plain sign, they acknowledg it a most abo­minable thing. And if Esau were called a profane person, Heb. 12. 6. For selling but his birth-right for a m [...]sse of pottage▪ and that too, when he had the necessity of hunger upon him, what name of reproach can be bad e­nough for him, who sells his health, his rea­son, his God, his soul for a cup of drink, & that when he is so far from needing it, that per­haps he hath already more then he can keep? I shall say no more to this sort of persons, but let me warne all those that go on in the sin, on any of the former grounds, that a little time will bring them even to this, which they pro­fess to loath, it being daily seen, that those which first were drawn into the sin for the love of the company, at last continue in it for love of the drink.

10 I can think but of one end more: Bargain­ing. That is, that of bargaining. Men say it is necessary for them to drink, in this one respect, of trading with their neighbours, bargains being most conveniently to be struck up at such meetings. But this is yet a worse end, then [Page 186] all the rest, for the bottome of it is an aime of cheating & defrauding others▪ We think when men are in drink, we shall the better be able to over-reach them: And so this adds the sin of cousenage and defrauding to that of drunk­enness. Now that this is indeed the intent, is manifest, for if it were onely the dispatch of bargains were aimed at, we should choose to take men with their w [...]s about them, there­fore the taking them, when drink hath di­stempered them, can be for nothing, but to make advantage of them. Yet this often proves a great folly, as well as a sin; for he that drinks with another in hope to over­reach him, doth many times prove the weaker brain'd, & becomes drunk first, & then he gives the other that opportunity of cheating him, which he designed for the cheating of the other. Now this end of drinking is so far from becoming an excuse, that it is a huge heightning of the sin; For if we may not drink intemperately upon any occasion, much less upon so wicked a one, as is the cousening and defrauding of our brethren.

11. I suppose I have now shewed you the unreasonableness of those motives, Degrees of this sin. which a [...]e ordinarily brought in excuse of this sin. I am yet further to tell you, that it is not only that huge degree of drunkenness, which makes men able neither to go nor speak, which is to be lookt on as a sin, but all lower degrees, which do at all work upon the understanding, whe­ther by dulling it, and making it less fit for [Page 187] any imployment, or by making it too light and airy, apt to apish, and ridiculous mirth, or, what is worse, by inflaming men into rage and fury. These, or whatever else make any change in the man, are to be reckoned into this sin of drunkenness; Nay further, the drinking beyond the natural ends of drinking; that is, beyond moderate refreshment, is a sin, though by the strength of a mans brain it makes not least change in him, and therefore those that are not actually drunk, yet can spend whole dayes, or any considera­ble part of them, in drinking, are so far from being innocent, that that greater woe belongs to them, which is pronounced Isa. 5. 22. against those that are mighty to drink. For though such a man may make a shift to pre­serve his wits, yet that wit serves him to very little purpose, when his imployment is still but the same with him, that is the most sottish­ly drunk; that is, to powre down drink.

12. Nay, The great guilt of the strong drinkers. this man is guilty of the greater waste; First, of the good creatures of God; That drink, which is by Gods providence in­tended for the refreshing and relieving of us, is abused and mispent, when it is drunk beyond that measure, which those ends require, and sure there is not the meanest of these creatures we enjoy, but the abuse of them shall one day be accounted for, and he that drinks longest, hath the most of that gnilt. But in the second place, this is a waste of that which is much more precious, our time, which is al­lowed [Page 188] us by God to work out our Salvation in, and must be strictly reckoned for, and therefore ought every minute of it to be most thriftily husbanded to that end in actions of good life, but when it is thus laid out, it tends to the direct contrary, even the working out our damnation. Besides, he that thus drinks, though he escape being drunk himself, he is yet guilty of all the drunkenness, that any of his company fall under, for he gives them en­couragemennt to drink on by his example, especially if he be one of any authority, but if he be one whose company the rest are fond of, his drinking is then a certain ensnaring of them, for then they will drink too, rather then lose him. There is yet a greater fault, that many of these stronger brained drinkers are guilty of; That is, the setting themselves purposely to make others drunk, playing, as it were, a prize at it, and counting it matter of triumph, and victory to see others fall before them; This is a most horrible wickedness, it is the making our selves the Devils factors, endeavouring all we can to draw our poor brethren into eternal misery, by betraying them to so grievous a sin; and therefore it may well be reckoned as the highest step of this vice of drinking, as having in it the sin of mischieving others, added to the excess in our selves. And though it be lookt upon in the world as a matter onely of jest and merriment to make others drunk, that we may sport our selves with their ridiculons behaviour, yet [Page 189] that mirth will have a sad conclusion, there being a woe expresly threatned by God to this very sin. Hab. 2 15. Woe unto him that giveth his neighbour drink, that puttest thy bottle to him and makest him drunk, that thou mayest look on their nakedness: And sure he buyes his idle pastime very dear, that takes it with such a woe attend­ing it. The great mischiefs of this sin.

13. I have now gone through the several motives to, and degrees of this sin of drunk­enness, wherein I have been the more parti­cular, because it is a sin so strangely reigning amongst us, no Condition, no Age, or scarce Sex free from it, to the great dishonour of God, reproach of Christianity, and ruine not onely of our own Souls hereafter, but even of all our present advantages and happi­ness in this life; the [...] being no sin which be­trayes each single committer to more mis­chiefs in his understanding, his health his credit, his estate, then this one doth. And we have reason to bel [...]eve this sin is one of those com­mon crying guilts, which have long layen heavy upon this Nation, and pulled down those many sad judgements we have groaned under. Exhorta­tion to for­sake it.

14. Therefore, Christian Reader, let me now intreate, nay conjure thee, by all that tenderness and love thou oughtest to have to the honour of God, the credit of thy Chri­stian profession, eternal welfare of thine own Soul, the prosperity of the Church and Na­tion, [Page 190] whereof thou art a member; Nay, by that love which certainly thou hast to thy own Soul, to think sadly of what hath been spoken; And then judge, whether there be any pleasure in this sin, which can be any to­lerable recompence for all those mischiefs, it brings with it; I am confident no man in his w [...]s can think there is & if there be not, then be ashamed to be any longer that fool, which shall make so wretched a bargain, but begin at this instant a firm and a faithful resolution, never once more to be guilty of this swinish sin, how often soever thou hast heretofore fallen into it, and in the fear of God betake thee to a st [...]ct temperance, which when thou hast done, thou wilt find, thou hast made not onely a gainful, but a pleasant exchange; For there is no man that hath tryed both courses, but his own heart will tell him, there is infinitely more present comfort, and pleasure in sobriety and temperance, then ever all his drunken revelli [...]gs afforded him.

15. The main difficul [...]y is the first break­ing off the custome, The diffi­culties of doing so considered. and that arises partly from our selves, partly from others. That from our selves may be of two sorts, the first is, when by the habit of drinking, we have brought such false thirsts upon our selves, that our bodies seems to require it, Seeming n [...]ssity of drink. and this wants nothing bnt a little patience to overcome. Do but refrain some few daies, and it will after­wards grow easy; for the hardness arising onely from custome, the breaking of that [Page 191] does the business. If thou say, it is very un­easy to do so, consider whether thou hadst [...] me disease, which would cer [...]ainly kill thee, [...]f thou didst not for some little time refrain [...]mmoderate drinking, thou wouldst not rather forbear, then dye; If thou wouldst not, thou art so brutish a sot, that it is in vain to perswade thee; but if thou hadst, then con­sider how unreasonable it is for thee not to do [...]it in this case also; the habit of drinking may well pass for a mortal disease, it proves so very often to the body, but will most cer­tainly to the Soul, and therefore it is madness to stick at that uneasiness in the cure of this, which thou wouldst submit to in a less danger. Set therefore but a resolute purpose to endure that little trouble for a small time, and this first difficulty is conquered, for after thou hast a while refrained, it will be perfectly easy to do so still.

16 The second difficulty is that of spend­ing the time, Want of imployment which those that have made drinking their trade and business, know scarce how to dis [...]ose of. But the very naming of this difficulty directs to the cure, get thee some business, somewhat to imploy thy self in, which, as I have already shewed, will be easily found by all sorts of persons, but those meaner to whom I now write, can sure never want it ready at hand; they being generally such as are to be maintained by their labour, and therefore to them I need only give this ad­vice, to be diligent in that business they have, [Page 192] to follow that close as they ought; and they will have little occasion to seek out this way of spending their time.

17. There is another sort of difficulty, Perswasi­ons and re­proaches of men. which I told you arises from others, and that is either from their perswasions, or reproaches. It is very l [...]kely if thy old companions see thee begin to fall off, they will set hard to thee, to bring thee back to thy old course, they will urge to thee the unkindness of forsaking the company of thy friends, the sadness of renounc­ing a [...]l that mirth and jollity, which good fel­lows (as they call them) enjoy, and if thou canst not thus be won, they will affright thee with the reproach of the world, and so trye if they can mock thee out of thy sobriety.

18 The way to ove come this difficulty is to foresee it, The means of resisting them therefore when thou first enter­est on thy course of temperance, thou art to make account thou shalt meet with these (per­haps many other) temptations, and that thou maist make a right judgment, whether they be worthy to prevail with thee, take them before hand, and weigh them, consider whether that false kindn [...]ss, that is maintained among men by drinking, be worthy to be compared with that reall and everlasting kindness of God, which is lost by it; Which the advantages [...] the hurt. Whether that foolish, vain mi [...]th bear any weight with the present joyes of a good conscience here, or with those greater of Heaven hereafter. Lastly, whe­ther the unjust reproach of wicked men▪ the shame of the world be so terrible, as the just re­proof [Page 193] of thine own conscience at the present, and that eternal confusion of face that shall befal all those, that go on in this sin, at the last day; Weigh all these, I say, I need not say, in the balance of the Sanctuary, but even in the scales of common reason, and sure thou wilt be forced to pronounce, that the motives to temperance infinitely out-weigh those a­gainst it; When thou hast thus advisedly judged, then fix thy resolution accordingly, and when ever any of these temptations come to stagger thee, remember thou hast formerly weighed them, knowest the just value of them, and that they are a most unworthy price for those precious advantages thou must give in exchange for them. And therefore hold fast thy resolution, and with indignation re­ject all motions to the contrary.

19. But be sure thou thus reject them at their very first tender, Reject the temptation [...] at the ve [...] beginning▪ and do not yield in the least degree; For if once thou givest ground, thou art lost, the sin will by little and little pervail upon thee. Thus we see many, who have profest to be resolved upon great tempe­rance, yet for want of this care, have adven­tured into the company of good fellowes, when they have been there, they have at the first been over intreated to take a cup, after that another, till at last they have taken their rounds as freely as any of them, and in that floud of drink drowned all their sober re­solutions▪ Therefore whoever thou art, that dost really desire to forsake the sin, take care [Page 194] to avoid the occasions, and beginnings of it; To w [...]ch end it w [...]ll be good openly to de­clare, and own thy purpose of sobriety, that so thou mayest discourage men from assaulting thee. But if either thou art ashamed to own it, or seemest to be so, they will quickly make use of that shame to bring thee to break it.

20. If thou be thus wary to keep thee from the first beginnings, The se [...]uri­ty of doing so. thou art then sure never to be overtaken with this sin; For it is like the keeping the out-works of a besieged City, which so long as they are stoutly defended, there is no danger, but if they be either sur­prized or yielded, the City cannot long hold out: The advice therefore of the wise man is very agreeable to this matter, Eccles. 19. 1. He that despiseth small things shall perish by little and little. But because as the Psalmist saith, Psa. 127. 1. Except the Lord keep the City the watch-man waketh but in vain; therefore to this guard of thy self add thy most earnest prayers to God, that he will also watch over thee, and by the strength of his grace enable thee to resist all temptations to this sin.

21. If thou do in the sincerity of thy h [...]art use these means, The effica [...]y of these means if not hindred by love of the sin. there is no doubt, but thou wilt be able to overcome this vice, how long soever thou hast been accustomed to it there­fore if thou do still remain under the power of it, never excuse thy self by the impossibili­ty of the task▪ but rather accuse the falseness of thy own heart, that hath still such a love [Page 195] to this sin, that thou wilt not set roundly to the means of subduing it.

22. Perhaps the great commonness of the sin and thy particular custome of it may have made it so much thy familiar thy bosome acquaintance, That lov [...] makes m [...] loth to be [...]lieve it dangerou [...] ▪ that thou art loth to enterta [...]n hard thoughts of it, very unwilling thou art to t [...]ink that it means thee any hurt, and therefore art a [...]t to speak peace to thy self, to hope that either this is no sin, or at most but a frailty, such as will not bar thee out of Heaven; But deceive not thy self, for thou mayest as well say there is no Heaven, as that drunkenness shall not keep thee thence; I am sure the same word of God which tels us there is such a place of happiness, tels us also that drunkards are of the number of those, that shall not inherit it. 1 Cor. 6. 10. and again, Gal. 5. 21. Drunkenness is reckoned among those works of the flesh, which they that do, shall not inherit the Kingdom of God. And indeed had not these plain texts, yet meer reason would tell us the same; That is, a place of infinite purity, such that flesh and blood, till it be refined, and purified, is not capable of, as the Apostle tels us, 1 Cor. 15. 53. and if as we are meer men, we are too gross, and impure for it, we must sure be more so, when we are changed our selves into swine, the foulest of beasts, we are then pre­pared for the devils to enter into, as they did into the herd, Mark 5. 13. and that not onely some one or two, but a Legion, a troop [Page 196] and multitude of them. And of this we daily see examples, for where this sin of drunken­ness hath taken possession, it usually comes as an harbinger to abundance of others; each act of drunkenness prepares a man not onely for another of the same sin, but of others; lust and rage, and all brutish appetites are then let loose, and so a man brings himself under that curse, which was the sadest David knew how to foretel to any, Psa. 69. 28. The fall­ing from one wickedness to another. If all this be not enough to affright thee out of this drunken fit, thou must still wallow in thy vo­mit, continue in this sottish, senseless condi­tion, till the flames of Hell rowse thee, & then thou wilt by sad experience find, what now thou wilt not believe, that the end of these things, as the Apostle sayeth, Rom. 6. 21. is Death. God in his infinite mercy timely awake the hearts of all that are in this sin, that by a timely forsaking it, they may flye from that wrath to come. I have now done with this second part of temperance, concern­ing drinking.