SECTION I.

VVHen you are thus a­wake, and are risen out of your bed, that you may walke with GOD the remainder of the day: It will be needfull that you first renew your peace with God, and then keepe it, by doing those workes of pietie, equitie, mercy, and sobrietie, which any way may concerne you that day. For [Page 29] Amos 3. 3 how can two walke together safe­ [...]y (especially a weake one with him that is strong) except they be agreed? And how can any walke with God, if hee be not holy in [...]ll his conversation? You have as much cause to beware of him, and to obey his voice and not provoke him who goeth before you in the wildernesse of this world, to guide and bring you to his heavenly kingdome; as the Israelites had, Exod 23. 20, 21, 22 to beware of him who went be­fore them to keepe them in the way, and to conduct them unto the earthly Canaan, the place which he had promised and pre­pared for them. It was for this, that Iosuah told the people, that Iosh. 24. [...]4. 1 [...] except they would feare the Lord and serve him in sincerity, and put away their strange gods, they could net serve God, they could not walke with him. For he is (saith he) a holy God: he is a iealous God: hee will not forgive your transgres­sions, nor your sinnes.

[Page 30]For this cause (if unavoydable necessity hinder not) Begin the day with solemne Ps. 92. 1, 2 Psal 88 13 prayer and How to begin the day with prayer. thanksgiving. Before which (that these duties may bee the better performed) it wil be convenient, if you have time, that you Ps. 57. 7. Lam. 3. 40, 41. Iob 11. 13. pre­pare your selfe by meditation▪ the matter whereof should be an en­quiry into your present estate, how all things stand betweene God and you. How you have carried your selfe since you last prayed and renewed your peace with God, what sinnes you have committed, what graces & bene­fits you want, what fresh favours Psa. 116▪ unto 13. God hath bestowed on you since last you gave him his Tribute of thankes, and how much prayse and thanks you doe owe to him also for continuance of the old. Thinke also what imployments you shall have that day; Consi­der likewise what ground and warrant you have to approach to the Throne of Grace, to aske [Page 31] [...]ardon, and to aske, and expect [...]avour and helpe of God. Vpon [...]hese considerations rightly pro­ [...]ecuted, you must worke your [...]eart to a resolution through Gods grace, to reforme whatsoe­ver Iob 11. 14. you find to be amisse: And that you will flie unto, and only relie upon Gods mercy in Christ; that you will acknowledge him in all things; and that you will now seeke grace and helpe of him, whereby you may walke as in his sight in all well-pleasing, all that day.

To further you herein, doe thus:

First, lay a peremptory charge upon your conscience to deale unpartially, plainely, and fully in this examination and judging of your selfe.

Secondly, you should be so well acquainted with the summe Deu. 6. 8, 9 and meaning of the Law, that you may bee able to carry in your head a Catalogue or Table of the [Page 32] principal duties, and vices, re­quired, and forbidden in each Commandement: whereby you may try your obedience past, and may set before you a rule of your life for time to come.

Thirdly, (lest the calling to minde the multitude and great­nesse of your sinnes by the Law, should make you despaire of Gods favour) you should be so well exercised in the Articles of the Christian faith, and in the principall promises and precepts of the Gospell, that you may be able also quickly to cal them to mind for the strengthening of your faith and hope in God. The pat­terne of wholesome words should 2 Tim. 1. 13 be familiar unto you for these purposes.

All this need not take up 1 Reasons of due prepa­ration be­fore praier much time: you will finde it to bee time well redeemed. For, first, by such preparation you shall keepe your selfe from that rude and rash thrusting yourselfe into [Page 33] Gods holy presence, whereof [...]ou are warned in the Scrip­ [...]ures, Eccles. 5. 1, 2.

Secondly, when by this meanes [...]ou have well humbled, softe­ [...]ed, 2 seasoned, and set streight your heart to God-ward, so that you can say, you Ps 66. 1 [...] Ioh. 9. 31. regard no ini­quity in your heart: and when hereby you have called your thoughts in from stragling, and have gotten composednesse of minde, and inward strength of soule, without which the arrow of prayer can never flye home to the marke; then you may ap­proach unto Gods speciall pre­sence with more faith and bold­nesse; you shall be more able to utter before him apt confessions, lawfull requests, and due thankes­givings, more understandingly, more distinctly, more humbly, more devoutly, more feelingly, more fervently, and with more assurance of a gracious hearing▪ (all which are requisite in pray­er) [Page 34] then possibly you could ever be able to doe without such pre­paration.

Thirdly, this due preparation 3 to prayer doth not only fit you to pray▪ but is an excellent furtherer of a godly life. For it maketh the conscience tender and watchfull o­ver you, by the daily exercise of the knowledge of the precepts and threats of the Law, and of the precepts and promises of the Gospell: And it being enforced to examine, accuse, judge, and passe sentence, yea, to doe a kind of execution upon you for your sinne, smiting your heart, and wounding it selfe with godly feare, griefe, and shame (a worke to which the cōscience is loth to come, till it must needs:) where­fore to prevent all this trouble, vexation, and smart, it will ra­ther give all diligence in other acts which are more pleasing, namely, it will direct you in the wayes of God, check and warne [Page 35] [...]ou before-hand, lest you should sinne; to the end that when you come to examine your selfe a­gaine, it might finde matter, not of grieving and tormenting, but of reioycing & comforting your heart, which is the most proper, 2 Cor. 1▪ 12 and most pleasing worke of a sancti­fied conscience. He that knoweth that he himselfe must (and none for him) be at much paines to make himselfe whole and cleane when hee is wounded and defi­led, will take the more heed lest he wound and defile himselfe.

Fourthly, this due preparation to prayer, taken up in good part with examining, judging and re­forming your selfe, doth prevent Gods iudging of you; for when you iudge your selfe, you shall not 1 Cor. 11. 31. be iudged of the Lord, saith the A­postle.

Being rightly prepared, you How to be disposed in the act of prayer. must draw neare into Gods spe­ciall presence, Psal 55. falling low at his footstoole, representing him to [Page 36] your thoughts in the apprehensi­on of one who is in himselfe, and of himselfe, the onely heavenly, all-knowing, and All-mighty Ma­iesty Mat. 6. 9. and Deity: now become your loving and mercifull Father through Christ his Sonne, your Lord. Then you must 1 Sam. 1. 15 powre out your soule before him in confes­sing your sinnes, and in making Phil. 4. 6. your desires ( through the spirit) knowne unto him in the name of Christ, for your selfe and o­thers in all lawfull petitions, and supplications, with thankesgi­ving; And all this with 1 Cor. 14 15 under­standing, with the intention and full bent of the soule Iam. 5. 16 with ser­vor, and Marke 11. 2 [...] expectation of being heard, in due time and measure, and in the best manner.

The rule and boundary to you for all things required in prayer, is the Lords Prayer. If you would have reasons to perswade you to this dutie of prayer, and would have further information, tou­ching [Page 37] the fore-pointed-at parti­cular requisites in prayer, I refer you to that which I have already *published upon the Lords Pray­er. The Key of Heauen. And touching the chiefe im­pedients to prayer, with their removals, I referre you to the Epistle of my loving and reve­rend friend, Master D ^r. Sibbs, written before the said Treatise.

SECTION 2. Cautions and advertisements about Prayer.

UNto the Directions Cautions to be ob­served in preparati­on to pray­er, and in prayer. both for preparation to prayer, and concer­ning prayer it selfe, take these Cautions:

First (if it may be) Omit neither the one, nor the other, and let them be the Psa. 5. 3. first worke after you are up. But if that cannot be, because of some necessary let, yet per­forme [Page 38] them so soone as you can, and as well as you can: though you can doe neither, either so soone, or so well as you would, yet omit them not altogether. Breake thorow all seeming ne­cessities, which will daily cast in themselves to hinder and thrust out these duties. The Devill, knowing that nothing doth un­dermine & overthrow his king­dome more than these duly per­formed; knowing also that this spiritual performance of them is tedious to corrupt nature, hee will thrust upon you seeming necessities, so many, and so oft, that if you bee not watchfull to gaine, and to take time, breaking thorow all such lets as are not truly necessary; you shall oft­times by the circumvention of the flesh, and of the Devill, be brought to an omission of Prepa­ration, or Prayer, or both. Vpon which will follow like occasi­ons, together with a pronenesse [Page 39] to the like neglect, and a greater indisposition to these duties af­terward.

Secondly, lay not too great a taske upon your selfe in this prepa­ration to prayer, I meane, so much as will take up more time than the workes of your calling, and other needfull affaires will per­mit: but contrive and husband your time so, that every lawfull busines may have his Eccle. 3. 1 owne time. God hath subordinated the works of your generall and par­ticular calling in such sort, that, ordinarily, the one shall not drive out the other.

If through taking too much time in preparation to prayer, and in prayer, either of them grow necessarily tedious & bur­thensome; Satan will circumvent you by this meanes, causing you out of a true wearinesse of too much (even before you are a­ware) to omit them altogether.

Thirdly, (whereas when you [Page 40] prepare your selfe to pray, and when you doe pray, it is lawfull to thinke of your worldly busi­nesse, to the end that you might pray for direction and for good successe therein; for you may aske your Mat. 6. 11 daily bread) you must take heede when you thinke on these things, that your thoughts be not worldly through Lu. 12. 29 distem­pers and distractions about the same. For these will abate your spiritualnes and strength in prai­er, and will shut the eares of God against your prayer.

I remember you desired mee to shew you the signes and reme­dies of distempers and distractions about worldly things in your prepa­rations to prayer. By distempers, I meane inordinate trouble about the meanes, and by distractions, I meane a vexing trouble about successe.

You may know that your mind is distēpered with world linesse (euen in thinking on [Page 41] [...]wfull businesse) when you pre­ [...]re your selfe to praier, by these [...]rkes.

First, when (except in case of [...]cessitie in their apparent dan­ [...]r) your worldly affaires are [...]st in your thoughts to bee the [...]atter of your meditation. For [...]oughts how to hallow Gods [...]me, and how his kingdome may [...]e, and how you may doe his [...]ll, should ordinarily be in your [...]inde, before those that con­ [...]rne your daily bread.

2. When they interpose them­slves, interrupt and iustle out [...]ose good thoughts whereon you [...]ere thinking before, before [...]at you have thought of them [...]fficiently.

3. When your thoughts of [...]orldly businesse are with grea­ [...]r intention of minde, than the [...]oughts of things spirituall and [...]eavenly.

4. When they last longer than [...]ch as immediately concern the [Page 42] glory of God, and the good of your soule; or hold you too long upon them.

5. You shall know it by the Signes of distēpred thoughts through worldlines in prepa­rations to prayer. ends which you propound to your selfe in your thoughts of worldly businesse; Are the ends you propound, onely, or chiefly that you may prevent povertie, or that you may have where­with to satisfie your naturall de­sires? If you propound not o­ther, and more spirituall ends, your thoughts of them at that time, are worldly: but if your thoghts of your worldly businesse, be to the end that you may lay them to the rule of Gods Word, that you may not offend him in your labour and care about them; or that you might crave Gods di­rection and blessing upon your said care and labour, you being spiritual in thoughts of worldly businesse, then your thoughts of lawfull businesse are not distem­pered with worldlinesse.

[Page 43]To remedie these distempe­red thoughts; First, get a sound Remedies against di­stempered thoughts in prepa­ration to prayer. and cleare iudgement to discerne of what is good, what is bad, al­so what is best, and what is least good; preferring things spiritu­all, heavenly, and eternal, incom­parably before those which are corporall, earthly, and tempora­ry. Make those best things Mat 6. 21 your Treasure, then your heart will bee chiefly set, and your thoughts will chiefly run on them: and will be moderate in thinking of those things which are lesse needfull.

2. Doe as a wise Counsellor at Law, and as a Master of Requests, who must heare many Clients, and receive and speed many Pe­titions. Consider whose turne it is, and what is the most impor­tant sute, and dispatch them first. Let thoughts of worldly busines be shut out, and made stand at doore, till their turne be to be thought upon, and till the more excellent, and more needfull be dispatched.

[Page 44]3. If thoughts of the world will impudently intrude them­selves, and will not be kept out; rebuke them sharply, give them no hearing, but dishearten them, and rebuke the porter and kee­per of the doore of your heart, smite, wound, and checke your con­science, because it did not checke and restraine them.

4. In all lawfull businesse, inure yourselfe hoc agere, Eccles. 9. 10 fully and sufficiently to intend that one thing which you have in hand for the pre­sent; and at all times restraine wandring thoughts as much as may be. Let your Reason get such power over Phantasie, that you may bee able to thinke of what you please, when you please You will say, to a sickle brain this is hard, if not impossi­ble. To this I answer, If you wold not nourish and entertaine evill flying, & unseasonable thoughts when they arise; and would (as oft as they offer themselves) be [Page 45] much displeased with them, and with your selfe for them; then in time you shall finde it possible, and not exceeding hard to think of what good things you would, and not of what evill things you would not.

5. Lastly, when the time and turne of thinking and doing of your worldly businessesis come, then thinke thereof sufficiently, and to good purpose▪ for then they will be the l [...]sse troublesome in thrusting themselves in out of place, because it is known that in their place, they shall be fully re­garded. Idlenesse and improvi­dence about these things, puts a man into streights many times, and into distempers about his worldly businesse, more then, cls, needs, or would be.

How to know that thoughts about suc­cesse in worldly busines are distractiōs in prepa­ration to prayer, with the remedy. You would also know when your thoughts of successe in your worldly affaires are distractions in your preparation to prayer together with a remedy against them.

[Page 46]To thinke, that, if you be not provident and diligent in your calling, and▪ that if God doe not blesse your diligence, you may doe the works of your calling in vaine, and that you may looke for ill successe; thus to thinke is lawfull and usefull. For it will raise up in you a resolution to be provident & diligent; and when you haue done all you can, these thoughts also will quicken you to prayer unto God for successe. But if your thoughts of thriving, or not thriving, be other then these, and doe bring forth other effects; namely, if desire of suc­cesse drive you to thinke of using unlawful meanes, from doubting that you cannot so soon, or so cer­tainly, or not at all, speed by the onely use of lawfull: if it make you full of anxietie and feare, that though you use what good meanes you can, all will be in vaine: if you be yet doubtfull and Mat. 6. 25 take thought about what you [Page 47] shall eate, what you shall drink, and what you shall put on, or how you & yours shall live ano­ther day, then your thoughts a­bout successe in worldly busines, are worldly, and distractfull.

I shall let this sinne with its remedy appeare morefully when I shall write against taking care in any thing, cap. 13.

Yet for the present, know: All the fruit you shall reape through eating up your heart with feare and distrust, doubting of suc­cesse, will be nothing else, but a farther degree of vexation of heart. For all the carking in the world cannot bring good suc­cesse. Besides, nothing provoketh the Lord to give ill successe soo­ner, then when you shall nourish distrustfull care.

Secondly, consider the ability and faithfulnesse of GOD, who hath taken care of the successe of your labour upon him: com­manding you not to care, but to [Page 48] 1 Pet. 5. 7 cast all the care on him. If you would rest upon this, you might be secure of good successe in [...]our outward state, even accor­ding to your desire; or else God will more then recompence the want thereof, by causing you to thrive, and to haue good successe in spirituall things, which is much better, & which you should desire much more.

4. A fourth caution to be ob­served in your preparation to prayer, and in prayer, is, Be not sleight and formall herein, which is, when cursorily, and out of an overt custome, you only cal your sins, your duties, Gods favours and his promises unto a bare and fruitlesse remembrance. For if the heart be not withall affected with anger, feare, griefe, and shame for sinne. And if it be not affected with ioy, and with an acknow­ledgement of being beholding to God for his favours. Moreover, if it be not affected with hope and [Page 49] confidence in God at the remem­brance of his blessed promises. And if withall, the heart be not gained to a renowed resolution for to reforme what is faulty, and to cry earnestly to God for grace and mercy, and for the time to come to endevour to live a godly life; all your preparation is nothing▪ Nay, this slight and fruitlesse eal­ [...]ing of vice and vertue to remem­ [...]rance, and no more, is a great [...]holdner and strengthner of sinne; [...]nd a great weakner and quencher [...]f the Spirit. For sinnes are like to [...]dle vagrants, and lawlesse sub­ [...]ects; If Officers call such before [...]hem, and, either say nothing to [...]hem, or onely give them threat­ [...]ing words, but doe not make [...]hem smart, they grow ten times [...]ore bold, more insolent, and [...]wlesse. Good thoughts are like [...] dutifull servants and loyall [...]bjects, such as are ready to [...]ome at every cal, & offer them­ [...]lves to be imployed in all good [Page 50] services: now if such be not che­rished in their readinesse, they ( 2 Sam. 19 3. like Davids people) returne dis-heartned, and their edge to future readinesse is taken off. Be­sides, this cursorie performing of holy duties, is the high way to an habit of hypocrisie, that cursed Marre-good.

5. My last caution is▪ that if in your meditations, and in your prayers you finde a dulnesse and want of spiritualnesse, I would haue you to be humbled in the sense of your impotency and in­firmity; yet, Be not discouraged▪ nor yet give them over: but rather betake your selfe to these duties with more diligence▪ & earnest­nesse. When you want water, (your Plumpe being dry) you, by powring in a little water, and by much labour in plumping, can fetch water; so, by much la­bouring the heart in preparation, and by Luk. [...]1. 13. prayer, you may recover the gift of prayer. And as when [Page 51] your fire is out, you, by laying on fuell, and by blowing the sparke remaining, doe kindle it: so by meditation whereby you must 2 Tim. 1 6▪ stirre up the grace that is in you, and by the breath of prayer, you may revive and inflame the spi­rit of grace and prayer in you. Yet, if you finde that you have not time to prepare by medita­tion, or hauing time, if you finde a confusion & distraction in your meditation, then it wil be best to breake through all lets, & with­out further preparation fal upon the duty of prayer, onely with premeditation of God to whom, and of Christ by whom through the Spirit you must pray.

If for all this you doe not sa­tisfie your selfe in these holy ex­ercises, yet give them not over: for God is many times best plea­sed with your services, when, through an humble sense of your failings, you are displeased with your selfe for them. Yea, if when [Page 52] you have wrastled and conten­ded with God in praier, you are forced to Gen. 32. 25. 31. goe halting and lim­ping away with Iacob, in the sense of your infirmities; yet be not dismaied, for it is a good signe that you haue prevailed with Hos. 12. 4. God, as Gen. 32. 28 Iacob did.

God useth, when hee is over­come by praier, to work in them that do overcome some sense of weakenesse, to let them know, that they prevaile with him in prayer, not by any strength of their own, or by any worthines of their prayer (when they have praied best) but from the good­nesse of Gods free grace, from the worthinesse of Christs inter­cession, by whom they tender their praiers, and from the truth of his promise made unto them that pray. If it were not thus, many, whē they haue their harts desire in prayer, would ascribe all to the goodnes of their prai­ers, and not to the free grace of [Page 53] God; and would be proud of their owne strength, which in truth is none at all.

SECTION 1.

VVHen you haue thus be­gun the day by prayer by your selfe, thus making your peace with God, & craving his gracious presence to goe along with you, and for you, that day: you must then conscionably, ac­cording to the nature of the day (be it one of the sixe dayes, or the Sabbath and Lords day) apply your selfe to the businesse of that day, whether it be in acts of Re­ligion, or of your personall calling, or in any other workes belong­ing [Page 54] unto you, as you are superiour or inferiour in Family, Church, or Common-wealth; whether it be also in acts of bodily repasts, re­creation, or sports, doing all as in Gods sight.

And because all lawfull busi­nesse is 1 Tim. 4. 5 sanctified by the Word and Prayer, and for that it is part of your calling (as you are Master of a Family) to gouerne your people in the feare of GOD, and to teach them to live godly, therefore it is your part to take the fittest time in the morning to call them together and pray with them, before which prayer, it will be profitable to read the Scripture in order, with due reve­rence, taking also opportunities in al fit times to instruct them in the principles of Religion, oft Deut. 6 7 whetting the Word upon them.

If it be a working day, Betake your selfe ordinarily to the worke of your particular calling. For whosoever hath no calling wher­by [Page 55] hee may be profitable to the society of man in Family, Church or Common-wealth: or having a lawfull calling doth not follow it, he liveth 2 Thes. 3. 10, 11. inordinately. God never made any man for play, or to doe nothing. And whatso­ever a man doth, he must doe it by vertue of his calling, recei­ving warrant from it, else hee cannot doe it in faith; Heb 11. 6 without which no man can please GOD. Besides, whosoever is called to Christianitie, hath no way to heaven, but by walking with GOD in his 1 Cor. 7. 17. 24. personall and parti­cular calling, as well as in his ge­nerall calling.

1. That you may doe this, first, be sure that the thing wher­about you labour, either with head, or hand, be lawfull and How a mā should carry him­selfe be­fore God in his cal­ling. good.

2. Be Eph. 4. 25. diligent and industri­ous, for the Pro. 13. 4 sluggard and idle per­son desireth, but hath nothing: but the Pro. 10. 4 diligent hand maketh rich.

[Page 56]3. Let there be truth, plaine­nesse, and equity in all your dea­lings with men. 1 The. 4. 6 Circumvent and defraud no man. Make not your own gaine the waights and measures to trade by. I will pro­pound unto you sealed waights and rules, according to which, you must converse with all men.

(1) Consider your neighbours good as well as your owne. Weigh unpartially with your selfe what proportionable commoditie (in common estimation according to the times) your neighbour is like to have for that which you receive of him. For you must Mat. 22. 39 love your neighbour as your selfe. In whatsoever you have to doe with men, you must not looke onely to your owne advantage, but to the benefit also of Phil. 2. 4. your neighbour.

(2) Observe the Royall Law, the Standard of all equitie in this kinde: Mat. 7. 12. Whatsoever you (with a [Page 57] rectified judgement and honest heart) would that men should doe unto you, doe you even so unto them: for this is the Law and the Prophets.

4. Be provident that you let Prov. 6. 6, 7, 8 not slip your opportunities: and take heed lest in these evill times you be circumvented by fraud, and falshood, and be insnared by unnecessary Pro. 11. [...] Suretiship.

5. Whereas in every calling Pro. 22. 26 Prov. 6. 1. to 6. there is a mysterie, and, for the most part, each calling and con­dition of life hath its speciall sin or sinnes, which the Devill and custome for gaine or credit sake amongst wicked men, hath made to seeme lawfull; yea, hath put a kinde of necessitie thereupon, which cannot bee shunned but with exposing a mans selfe to losse, or censure: Looke you nar­rowly by the light of the Word, and by experience to finde out that or those sinnes, then be as carefull to avoid them.

SECTION 2. Concerning Superiours and Inferiours.

THere are other works also, such as concerne you as you Rules to direct su­periors. are a superiour, and in authoritie, or as you are inferiour and sub­ject, either in Familie, Church, or Common-wealth, in doing whereof you must take GOD a­long with you, following the di­rections of his Word and Spi­rit.

1. As you are a Superiour, first, walke worthy of all honour and due respect, carrying your selfe in your place with such holines, wisedome, gravitie, justice and mercy, keeping such a meane betweene too much rigour and remisnesse, betweene straining your authoritie Lev. 25. 43. too farre, and loosening it too much, that those under your charge may have [Page 59] cause both to feare and love you.

2. Wait on your office, and be watchfull over your charge with all diligence and faithful­nesse, using all good meanes to containe them in their duties of 1 Tim. 2 2. Godlinesse and honesty; which is the onely end why God hath set you over them. The meanes are: (1) Goe before them in good example. Examples of Su­periours Meanes wherby su­periours may con­taine infe­riours in their du­ties. have a kind of constrai­ning power working powerful­ly and insensibly upon inferiors. (2) Iob 1. 5. Pray with, and for them. (3) Command onely things law­full, possible, and convenient, and onely those to which the extent of your authority from God and man doth allow you. (4) As much as in you is, procure for them the meanes, and put them upon the Exo. 20. 8, 9, 10. opportunities of being, and of doing good. (5) Prevent likewise and remove all occasi­ons of their being, and of doing evill. (6) Protect and defend [Page 60] them, as much as lyeth in you, from all wrongs and injuries. (7) When they doe well, Ps. 101. 6 in­courage them, by letting them see that you take notice as readily of their well doing, as of their faults; and so farre as shall be fit, let them have the Pro. 31. 31. praise and fruit of their well-doing. (8) When they doe evill, rebuke them with more or lesse heat of anger, ac­cording to the greatnesse of their fault: but never with Col. 3. 19 21 Ephes. 6. 9. bitternes, in rating, and reviling them by tearmes of disdaine, and base contempt. There should bee al­wayes more strength of reason in your words to convince them of their sinne, and to make them see their danger, and to know how to be reformed; then heat of anger, in uttering your owne displeasure. (1) If admonitions and words will reclaime them, then, proceed not to corrections and blowes: but if they regard not your reproofes, Prov. 29. 15. 17. 19 then ac­cording [Page 61] to the nature of the fault, and condition of the per­son, and the limits of your au­thoritie, you must, in mercie to their soule, give them sufficient, but not excessive punishment. (10) When you have done thus, and have waited a convenient time for their amendment, but finde none, then, when they de­clare themselves to bee rebelli­ous, you must Deut 21. 18, 19, 20, 21 Meanes to keepe go­vernours from abu­sing their authority. crave the helpe of higher authority.

That you may governe accor­ding to these directions: Consi­der well and oft, first, that those whom you governe, are such whom you must not oppresse, nei­ther may you rule over them with Leu. 25. 39. 43. rigour; because they now are, or may be 1 Pet. 3. 7 Philem. 16 heires of the same grace together with you.

Secondly, Remember oft that you have a Eph. 6. 9. Col. 4. 1. Superiour in heaven, that you are his servant and de­putie, governing under him; that all your authority is from him, [Page 62] and that all you doe, in gover­ning, must be for him, and how at last a time will come when you must give account to him of your Government.

As you are Ex. 20▪ 12 under Authoritie, Rules to direct in­feriours. (1) You must honour and reve­rence all whom God hath set over you. (2) You must Eph. 5 24 & 6. 1. 5. Heb. 13. 17 obey them in all such their lawfull commands as are within the compasse of their Authoritie and commission, and that with fidelitie, and singlenesse of heart, for the 1 Pet 2. 13, 14. Eph. 6. 5, 6. Lords sake. (3) You must submit to their reproofes, cor­rections and just restraints with patience, without murmuring, muttering, and Tit▪ 2. 9. answering againe, or resisting; For if you doe not submit to the powers that be or­dained of God, or if you Rom▪ 13. 2 resist them, you rebell against God, and doe resist the ordinance of God: which who so doth, shall receive to himselfe damnation. But if you not onely for wrath, [Page 63] but chiefly for Rom. 13. 5. Conscience to God doe submit your selves to every 1 Pet. 2. 13. 14. ordinance of man, doing therein the Eph 6. 6, 7, 8. will of God from the heart; then, whether men requite you, or not, you shall be sure of the Col. 3. 24 Lord to receive the reward of in­heritance: for thus obeying men, you serve the Lord Christ.

SECTION 3. Touching Repasts and Recreations.

THe constitution of mans soule and body is such, that they cannot long endure to bee imployed, and stand bent with earnestnesse upon any thing, wherefore refreshing is needful.

First, the whole man is re­freshed by eating and drinking: In which you must be first holy: secondly, iust; thirdly, temperate.

1. It was their sin, which fed [Page 64] themselves without all Iud. 12. feare of God. Meats and drinkes are not good to a man, if he be not Tit. 1. 15. 1 Tim. 4. 4, 5. pure Rules for eating and drinking. and holy, and if they be not re­ceived with prayer and thankes­giving.

2. You must not eat bread Pro. 20. 17 2 The. 3. 12 of deceit, or ill gotten food: every man must eat his owne bread, God would have no man to eat the Pro. 4. 17 bread of wickednesse, nor yet drinke the wine of violence.

3. Moreover, you must not eat for gluttony, and Rom. 13. 13 Pro. 23. 20, 21. drunken­nesse, to please the pallate, and to glut the appetite; but for Eccle. 10. 17 health and strength.

2. A man when he is wearie, may bee refreshed likewise by varietie and interchange of the duties of his particular, and ge­nerall calling. And the best Recre­ation to a spiritual mind, when it The best recreation is wearie of worldly imploy­ments, is to walke into Can. 4. 12 13, 14, 15 And 5. 1. Christs garden, and there, by reading and Ps. 94. 19 meditating, singing of Psalmes, [Page 65] Col. 3. 10 and holy conference, you may solace your selfe with the sweet comforts of the holy Spirit, and may worke your heart to joy in God, even to ioy in the holy Ghost, and to a Psal. 119 14. 16. 24. delight in the Comman­dements and Word of God. This is the most profitable, most ravish­ing, and most lasting delight of all other. Now, by as much as the soule is of a better, and of a more heavenly constitution, by so much it more contenteth, and satisfieth it selfe in these de­lights.

Yet sith Sports, even bodily and naturall delights, are part of our Christian libertie, therefore (taking heed that you abuse not your libertie) you may when you have need, recreate your selfe with them. Now that you may sport as in Gods sight, fol­low these directions:

1. The matter of your sports Rules for sporting. must bee of a common nature, and of things of indifferent use. [Page 66] Things holy are too good, and things vicious are too bad to be sported or played with.

2. Sports must bee seasonable for time; Not on the Sabbath day, in which time God forbiddeth all men to seeke their Isa. 58. 13. owne plea­sures. Ordinarily sports must be used not before, but after the bo­dy or mind hath beene through­ly imployed in honest businesse. Not over-long to the expence and losse of your precious time, which you should study to Eph. 5. 16 re­de [...]me, not to passe away.

3. Sports must alwayes bee kept within the lists of 1 Cor. 16 14. Charity, both to your selfe, and to your neighbour. If your sports doe im­peach, or hazzard your owne, or your neighbours name, life, e­state, or comfortable living, your sport is unlawfull.

4. Although Sports may bee used, yet they must not be loved, or used immoderately to fill your selfe with earthly delights, loo­king [Page 67] at no further or higher end: For as he that eateth and drink­eth that hee may enlarge his ap­petite, that he may yet eate and drinke: so he that sporteth that he may sport, is brutish and sen­suall. It is very Epicurisme: God hath threatned that he that Prov. 21. 17. lo­veth sports, shall be a poore man, and he that loveth wine and oyle, shall not be rich.

5. Whatsoever your sport be, you must so recreate the out­ward man, that you be no way worse, but rather better in the in­ward man. For God hath set such a blessed order in all lawfull things; that the meanest being lawfully used, shall not hinder, but further the best things.

6. In all sports you must pro­pound the right end: the next and immediate end is to revive your weary body, and to quicken your dull minde: but your fur­thest and principall end is, that with this your refreshed body [Page 68] and quickned spirit, you may the better serve, and 1 Cor. 10 31. glorifie God. For, whether you eate or drinke, or whatsoever you doe else, let all be done to the glory of God, saith the Apostle.

Thus much shall serve for di­rection how you should walke with God upon any of the sixe dayes, except there be speciall cause of setting a day apart for holy use, as, for fasting and prayer.

SECTION 1.

I Forbeare to write of the ma­ny kinds of Fasts, and of kee­ping Wednesday, Friday, and Lent Fasts: Onely thus much, It is evident, both by the Hom. li. 2. Page 89. profes­sion and practise of our Church [Page 69] and State in England, that with us they are held to be Civill, ob­served for the good of the Com­mon-weale. For choise hath beene oft made of Wednesdayes and Fridayes both in and out of Lent for to be kept for Religious Fasts, Anno 1629 which needed not to haue been, if the Fasts kept before upon those daies had beene judged to be Religious; Yet they have their lawfull use, so farre forth as they conduce to their civill end, and are freed from Popish abuse and superstition. And I doe advise you, and all good Subjects, ac­cording Rom. 13. 1. 5 1 Pet▪ 2. 13 14 as it will stand with your health, for to observe them.

The Fast which I mentioned in the end of the former Chapt. of which I am to treat in this, is a Religious Fast. Which is, A sanctifying a day to the Lord by a willing abstinence from me at [...] and drinke, and from delights & world­ly labours, that the whole man may [Page 70] be more thorowly humbled before God, and more feruent in prayer.

This Fast hath two parts; the one, outward, the chastening the body; the other, inward, the af­flicting of the soule, under which are contained all those Religious acts which concerne the setting of the hart straight to Godward, and the seeking helpe of God for those things, for which the Fast is intended.

Take Fasting strictly for bodi­ly abstinence, so it is an indiffe­rent thing, and is no part of Gods worship: But take it as it is joyned with the inward part, and is re­ferred to a religious end, being a profession of an extraordinary humiliation, and a great furthe­rance to a mans spirituall & rea­sonable service of God, giving a stronger and speedier wing to prayer, which Ezr. 8. 23 Ps. 35. 13. must alwaies goe with it, so it is more then an ordi­nary worship.

It hath the name from the out­ward [Page 71] part; it being most sensible: But hath its excellency and effi­cacy Mar. 9. 29. 1 Cor. 7. 5. Act. 13. 3. from the inward, it being that for which the outward is observed.

It is called Publicke, when a whole State, or when any one publike Congregation doth fast.

Private, when one alone, one family, or some few together do fast.

God commanded a set Fast to be observed yearely of the Iewes; Lev. 16. 29 30. Lev. 23. 27 Num. 29 7 By which they (forbearing one­ly the Sacrifices and publike So­lemnities) did learn to keepe the private, according as they had cause.

Publike and private haue their warrant from the new Testament, as well as from the Old; Which a Iudg. 20▪ 26 1 Sam. 7▪ 6 sheweth that religious Fasts were not peculiar to the Iewes; but are a Christian dutie belonging to all fitly qualified for them.

In the times of the government of Chro. 20. 3 Ioel 2. 15. Iudges, and 2 Sam 12 19 Psa. 35. 13. Kings, before the [Page 72] Captivitie, and of the Hest. 4. 16 Dan. 9. 3. Nehe. 9. 1 Ezr. 8. 21. Rulers of the Iewes after the Captiuitie, we have manifold examples of pri­vate Fasts; and examples & com­mandement for publike.

Our Lord and Saviour said, Mat. 9. 15 that his Disciples after his departure from them should fast; & giveth direction unto all touching Mat. 6. 16 17 pri­uate fasts. The Apostle 1 Cor. 7. 5 speaketh of the husbands and wiues ab­staining from the marriage bed, that they might giue themselvs to fasting and prayer: And wee haue the practise of the Act▪ 13. 2, 3 Act. 14. 23 Apostles againe and again for publike fasts. All which prove fasting to be a Christian duty.

The case of a mans selfe, of o­thers, A generall reason of Fasting. yea of the Church and Com­mon-wealth may be such, that or­dinary humiliation and prayer will not suffice. For as there were some Divels that could not be cast out, Mar. 9. 29 but by fasting and pray­er; so it may be that such hard­nesse of heart may be grown up­on [Page 73] a man; or some sinfull lusts [...]ay have gotten so much strēgth [...]at they will not be subdued; [...]ome 1 Sam 7. 5. 7. Iudg. 20. 18. 13. com­pared with vers. 26. evils private and publike, [...]hich cannot be prevented or [...]moved; some speciall graces [...]d blessings, which shall not be [...]tained or continued, but by [...]e most importunate seeking of [...]od, by Fasting and Prayer.

Fasting is contrary to that ful­ [...]sse 1 Reasons why the body must be affli­cted. of bread, which maketh [...]th body and soule more prone [...]vice, and indisposed to religi­ [...]s duties through drowsinesse [...]head, heavinesse of heart, dul­ [...]sse and deadnesse of spirit; [...]ow these being removed, and [...]e pamprednesse and pride of [...] flesh taken down by fasting, [...] body will be brought into [...]jection to the soule, and both [...]dy and soule to the will of [...]d more readily, then other­ [...]e they would be.

A day of Fast is a great fur­ [...]rance 2 to the soule for the bet­ter [Page 74] performing of holy duties, such as Meditation, Reading, and Hearing the Word, Prayer, Exa­mining, Iudging, and Reforming a mans selfe; both because his spirits are better disposed, when he is fasting, to serious and sad devotion; &, by reason of so large a time wherein the minde is ta­ken wholly off frō the thoughts, cares, and pleasures of this life, he may be more intent, & more wholly taken vp in seeking of God.

Fasting is an open profession 3 of guiltinesse before God, and an expression of sorrow and humili­ation, it being a reall acknow­ledgement of mans unworthi­nesse, even of the common ne­cessaries of this present life.

But it is not enough that the 1 Reasons why the soule must be affli­cted. Isa. 58. 5. body be chastned, if that the souls be not withall afflicted; because, (1) it is else but a meere bodily exercise which profiteth little▪ nay, it is but an by pocriticall fast, [Page 75] abhorred & condemned of God, frustrating a chiefe end of the outward fast, which is, that the soule may be afflicted.

Afflicting the soule worketh 2 Repentance, another chiefe end, and companion of Fasting. For godly sorrow causeth repentance, ne­ver 2 Cor. 5. 10 to be repented of.

When the soule is afflicted, and 3 heavie laden with sinne, then a man will readily and earnestly seeke after God, even as the sick will to the Physitian for Physicke, and as a condemned man to the Hos. 5. 15. King for a Pardon. In their affli­ction (saith God) they will seeke me diligently. If this be true of the outward, then much more of in­ward affliction.

The afflicted soule is a fit obiect 4 of Gods mercy; to him doth God looke that is poore and of a con­trite Isa. 66. 2. spirit, that trembleth at his word; yea, the bowels of his fa­therly Ier. 31. 19, 20. compassion are troubled for him that is troubled and ashamed for his sin.

[Page 76]Moreover, upon a day of hu­miliation (if a man deale sincere­ly) this affliction of his soule dri­veth him quite out of himselfe to seeke helpe of God in Christ, and maketh him endevour to bring his soule into such good frame, that hee may truely say that he doth no [...] regard iniquity Psa. 66. 18. in his heart; and ha [...] his unfained purpose is, and endevour shall be to keep a good [...]onscience, to­ward God and man [...] Whence followeth boldnesse, and assurance that God will be Ioh. 15. 7. found of him; and that in Gods owne time, and in the best man­ner he shall have all his holy de­sires fulfilled.

All whom lawfull Authority Who are to keepe a publike fast. enjoyneth, are to keepe a Ioel 1. 14 publik Fast, so farre as health will per­mit.

These onely may keepe a pri­vate Fast.

Such as are of understanding, 1 els how can they search out their [Page 77] wayes, judge thēselves, or pray.

In publike Fasts, if Authoritie thinke fit, little children may be Who may keep a pri­vate Fast. Ioel 2. 16. caused to fast, that the Parents, and others of understanding may (as by objects of misery) be stir­red up to a more thorow humi­liation; but, in private, Children and Ideots are to be exempted.

Secondly, Novices and unex­perienced 2 Mat. 9 14 16, 17. Luk. 5 33, 34, 35, &c. Christians are not to fast in private; such were Christs Disciples, then, when exception was taken at our Saviour, because they fasted not; whom he excu­seth, not onely for that it was unseasonable to fast in a time of joy, while he the Bridegroom was with thē: but because they were not able to beare so strong an ex­ercise, they being like old vessels, and old garments, which would be made worse rather than better by the new wine, or new cloath of fasting. Strong physick is good, but not for babes. There is not the same reason why they may [Page 78] fast in private as in publike, be­cause the Minister by teaching them, & by praying with them, and for them, taketh from them the greatest part of the burden of the fast in publike.

Thirdly, all such as are not in their owne power, are not to keepe a private fast, when those under whose power they are, shall ex­presly contradict it. For the hus­band might disallow the vow of his wife, even that wherewith Numb. 30. 5. 8. 13. she had bound her selfe to afflict her soule by fasting. Wherefore none may fast against the will of those which have full power to command their service and at­tendance. How oft we must fast.

Publike Fasts are to be kept as oft as Authoritie shall see cause.

Private, as oft as a man shall have more then ordinary cause 2 Sam. 12. 16. Neh. 1. 4. of seeking unto God, either for others or himself, for removing or preventing imminent judge­ments from the Church and Com­mon-weale; [Page 79] or for the procuring their necessary good; for subdu­ing some head-strong lust; for Dan. 9. 3. Act. 10. 30. obtaining some necessary grace, or speciall blessing; for prepa­ring himselfe for some speciall service of God, or the like.

Though I cannot but justly complain of Christians seldome fasting; yet I dare not allow you to make this extraordinary ex­ercise of Religion to be ordinary and common; for then it will soone degenerate into meere Forme, or Superstition: but wish you to observe it as you shall have speciall occasion, and when ordinary seeking of God is not likely to prevaile.

It is indifferent which of the six daies you set apart for fasting according as shall best sute with your occasions. As for the Lords day, though it cannot be denyed but that if the present necessitie require, you may fast upon that day, neither can I utterly denie [Page 80] servants, and such as are under the power of others (if they can have no other time) sometimes to make choyce of that day; yet because the Sabbath is a day of Christian Chearefulnesse; And for that Heretikes have hereto­fore The Mani­ches, Aug. Casulan [...]. Episl. 86. made the Sabbath their Fa­sting day, and so it may be a scan­dall to Religion; and because Fa­sting is somewhat of the nature of a free-will-offering, I thinke you shall doe best to set such a day apart to your selfe for Fa­sting, which is more your owne, and not the Lords day.

The Scripture hath not deter­mined How long we must fast. Host 416. how long a continued fast should be kept. We have exam­ples that some have fasted a lon­ger time, as Three dayes; some a shorter, but none lesse than one day. In hotter Countryes they Iudg. 20. 26. could without impeachment of health abstain from food longer then wee can who live in a col­der; but the body cannot be suf­ficiently [Page 81] afflicted through want of food in lesse time than one day.

Thus I have proved Religious Fasting to bee a Christian dutie. And have shewed what it is; also the parts and kindes of it; Who should and may fast, when, and how long. It remaineth that I shew you how you may keepe a Fast acceptably to God, and profi­tably for your selfe, which is the principall thing to be regarded in a fast. And this I doe the ra­ther, because many wel-affected Christians have importuned mee thereunto; who have professed that they would gladly set about the dutie; but ingeniously con­fessed, that they knew not how to doe it, and (in particular) how to bee intentive and spiritually imployed for want of matter for a whole day together. But of this in the next Section.

SECTION 2.

BY way of preparation to a religious Fast, doe thus: Preparati­on to a fast 1

Take but a moderate supper the night before; for if a man glut himselfe over night, hee will be more unfit for the duty of humi­liation the next day, and it diffe­reth, in effect, little from brea­king of fast next morning.

When you commend your 2 selfe to God alone by praier, that night (as every good Christian usually doth) then set the time al­loted, apart for that holy work; setting your selfe in a special sort to seek the Lord, as the Saints of 2 Chr. 20. Dan. 10. 12 God in the beginning of their fasts have done; propounding to your selfe the end of your inten­ded Fast; Remembring this, that if the chiefe occasion and end be your owne private good, that you forget not others, nor the publike; or if it be the publike; [Page 83] yet minde also your owne pri­vate; For untill you have made your owne peace with GOD, your fasting and praying will prevaile little for the publike. And God having joyned the publike with our private good in prayer, we must not disjoyne them in our fasting. Resolve with your selfe, to the utmost of your power, to keepe a religious fast unto God, according to his will; For this cause, in those your prayers, adde serious petitions to God in that behalfe.

When you awake that night, 3 let not your thoughts bee upon worldly businesse, much lesse upon any wicked thing; but let them be holy, such as may tend to the furtherance of the holy actions to be done the next day.

Fourthly, (if necessitie hinder 4 not) Arise early the day of your fast. It agreeth wel with a fasting day (whereon your flesh is to be tamed) that you give not your [Page 84] selfe to so much sleep as at other times. It is probable, that for this cause some lay on the ground, o­thers 2 Sam. 12. 16. in sackcloth, in the nights of their fasts, not onely to ex­presse, but to further their humi­liation, Ioel 1. 13. by keeping them from sleeping over-much, or over­sweetly. Your body being emp­tie, if withal your soule continue earnestly bent upon afflicting it selfe, these will keepe you from drowsinesse that day.

When the day is come, Be you strict in observing the outward Fast. To this end,

First, forbeare all Hest. 4. 16. Luk. 5. 33. meat and drinke, untill the set time of the Fast be ended, which usually is about Supper time. A generall Councell in the Primitive Church Chalced. decreed, that totall abstinence should be observed untill Eve­ning prayer was ended. In case of necessitie, that is, when totall abstinence shall indeed disable you from doing the maine du­ties [Page 85] of that day, you may eat or drinke; for in such cases GOD will have mercy rather than sacri­fice; but then it must bee a small refection▪ onely such, and so much as may remove the im­pediment to the spirituall per­formance of the duties of that day.

Secondly, Abstaine from all o­ther 2 worldly delights, as, (so farre as will stand with comelinesse) from fine and best Exod. 33. 4, 5, 6. apparell, also from all Isa. 58. 3. sports and pleasant mu­sicke, from the 1 Cor. 7. 5 Ioel 2. 16. marriage-bed, and the like.

Thirdly, Abstaine from all world­ly labour, as upon a Sabbath day; 3 Isa. 58. 3. for worldly busines, & the cares thereof doe, as well as worldly delights, distract the thoughts, and hinder humble devotion; and a ceasing there-from, giveth a full opportunitie to holy im­ployments the whole day. Ther­fore the Iewes were commanded to sanctifie a fast. And that yearely Ioel 2. 16. [Page 86] Fast, called the day of Atonement, was upon perill of their lives to be kept by a forbearance of Lev. 23. 27 28, 29, 30. all manner of worke. Now al­beit the Ceremonials of that day are abolished in Christ, yet, for­bearing worke as well as meate and drinke (being of the sub­stance of a Fast,) doth remaine to bee observed in all such as may properly be called Religious Fasts.

Thus much for the outward fast, you must be as strict in ob­serving the inward.

Begin the day with prayer, ac­cording as I directed you to doe every day; but with more than ordinary preparation, with fer­vency and faith, praying for Gods special grace to enable you to sanctifie a fast that day accor­ding to the Commandement.

Then apply your selfe to the maine worke of the day, which hath these parts, (1) unfained Humiliation, (2) Reformation, [Page 87] together with Reconciliation, and (3) earnest Invocation.

The soule is then humbled, the heart rent, and truly afflicted, when a man is become vile in his owne eyes, through conscience of his owne unworthinesse, and when his heart is full of compun­ction and anguish, through feare of Gods displeasure, & with godly sorrow and holy shame in him­selfe, and anger against himselfe for sinne. These affections stirred doe much afflict the heart.

To attaine this deepe humiliati­on, know that it is to be wrought partly by awakening your Con­science through a sight of the Law, and apprehension of Gods just judgements due to you for the breach of it, which wil break your heart; and partly by the Go­spell, raising up your heart to an apprehension and admiration of the love of God to you in Christ, which will melt your heart, and cause you the more kindely to [Page 88] grieve, and to loath your selfe for sin, and withall to conceive hope of mercy, whence wil follow re­conciliation, reformation, and holy calling upon God by prayer.

To worke this Humiliation, there must be,

First, Examination, to find out your sinne.

Secondly, a Accusation of your selfe, with due aggravation of your sinne.

Thirdly, Iudging and passing sentence against your selfe for sinne.

Sinne is the transgression of the 1 Ioh. 3. 4. Law, and revealed will of God; Wherefore for the better search and finding out of your sinne, you must set before youthe glasse of the Law for your Light and Rule. And if you have not lear­ned, Psal. 119. 105. or cannot beare in minde the heads of the manifold duties commanded, or vices forbidden; then get some Catalogue or Ta­ble, wherein the same are set [Page 89] downe to your hand, which you may reade with pausing, and due consideration, staying your thoughts most upon those parti­cular sinnes whereof you finde your selfe most guiltie.

If, of those many that are, you doe not meete with one more fit for this purpose, or which you shall like better, then use this Examinatorie Table in manner as Followeth:

But expect not herein an enu­meration of all particular sinnes, which is beyond my skill, nor yet of all the heads of duties or kindes of sinnes, which would require a volumne; but of those which are principall and most common; yet hereby, if your Conscience be awake, it will be occasioned to bring to your thoughts those other not men­tioned in the Table, if you bee thereof guiltie.

The first Table of the Law con­cerneth duties of love and pietie [Page 90] to God, the performance where­of tendeth immediately to the glory of God, and mediately to the salvation and good of man.

SECTION 1.

THere is no time wherein you shall not be either a­lone or in Company, in ei­ther of which you must walke in all well-pleasing, as in the sight of God.

Touching being alone. First, Affect not solitarinesse; be not a­lone, except you have just cause, namely, when you set your selfe apart for holy duties, and when your needfull occasions do with­draw you: for out of these cases, two are better then one (saith Sa­lomon) Eccl. 4. 9 10 and woe be to him that is alone.

2. When you are alone, you must be very watchfull, & stand upon your guard well armed, [Page 185] lest you shall fall into manifold temptations of the Divell. For Gen. 3. 1. Gen. 39. 11 2 Sam. 11. 2 solitarinesse is Satans opportunity, which he wil not lose, as the ma­nifold examples in Scripture, a Mat. 4. 1. and our daily experience doth witnesse. Wherefore you must have a ready eye to observe, and an heart ready bent to resist all his assaults. And it will now the more concerne you to keep close to God, and not lose his compa­ny; that, through the weapons of your Christian warfare, you may by the power of Gods might Ephe. 6. 10 &c. quit your selfe, and stand fast.

3. Take speciall heede, lest when you be alone, you, your selfe, conceive, devise, or plot a­ny evill, to which your nature is then most apt.

And beware in particular, lest you commit alone, by your selfe, Mich. 2. 1 Psal. 36. 4. Mat. 5. 28. [...] contemplative wickednesse, which is, when by feeding your fancy, and pleasing your selfe, in Co­vetous, Adulterous, Revenge­full, [Page 186] Ambitious, or other wicked thoughts, you act that in your minde and phantasie, which ei­ther for feare, or shame, you dare not; or for want of opportunity or meanes, you cannot act other­wise.

4. When you are alone, be sure that you ordinarily be well and fully exercised about some­thing that is good, either in the works of your calling, or in reading, or in holy meditation, or prayer. For whensoever Mat. 12. 44 Satan doth find you idle and out of imployment in some or other of those works which God hath appointed, he will [...]ake that as an opportunity to garnish you for himselfe, and to imploy you in some of his works. But if you keepe alwaies in your place, and [...]o some or o­ther good worke of your place; you are under Gods speciall pro­tection, as the Bird in the Deu. 22. 6 Law was, while she face upon heregs or yong ones, keeping her owne [Page 187] nest; in which case no man might hurt her.

I have already shewed how you should behave your selfe as in Gods sight, both in prayer, and in the works of your calling. I wil write some thing for your direction touching reading, and Meditation.

SECTION 2. Of Reading.

BEsides your set-times of rea­ding the holy Scriptures, you shall doe well to gaine some time from you vacant houres, that you may read in GODS Booke, and in the good bookes of men.

First, when you read any part How to read pro­fitably. of the word of God, you must put a difference betweene it and the best writings of men, preferring it farre before them. To this end [Page 188] (1) Consider it in its properties and excellencies. No word is of like absolute Psal. 197 10, 11 authority, holinesse, equity, truth, wisedome, true elegan­cie, power, and eternity. (2) Consi­der this Word in its ends, and good effects. No booke that aimeth at Ioh. 5. 39 2 Cor. 3. 18 Gods glory, and the Rom 15. 4 Iam. 1. 21. salvation of mans soule like this, none that concerneth you like to this. It discovereth your misery by sinne, together with the perfect Rom. 3. 23, 24 reme­die. It propoundeth perfect Isa. 55. 1, 3 hap­pinesse unto you, affordeth means to Rom. 1. 16 1 The. 2. 13 worke it out in you, & for you. It is mighty through GOD to 2 Cor. 10 4, 5 prepare you for grace. It is the immortall seed to 1 Pet. 1. 23 beget you un­to Christ. It is the 1 Pet 2. 2 Heb. 5. 13 14 milke and stronger meate to nourish you up in Christ. It is the onely 2 Tim. 1 13 soule­physicke to recover you, and to rid you of all spirituall evils. By it Christ giveth spiritual sight to the blind, hearing to the deafe, speech to the dumbe, strength to the weake, health to the sicke: [Page 189] yea, by it he doth cast out Divels, and raise men from the Ioh. 5. 25 death of sinne (they beleeving it) as cer­tainly as he did all those for the bodies of men by the word of his power while he lived on the earth. This Book of Go [...] doth con­taine those many rich Legacies be queathed to you in that last He [...]. 9. 15 16, 17, 18 Will and Testament of God sealed with the bloud of Iesus Christ our Lord. It is the Isa. 8. 20. Magna Charta, and Statute-booke of the King­dome of heaven. It is the booke of Rom. 6. 14, [...]a 1 Ioh. 5. 13 Priviledges and Immunities of Gods children, It is Act. 20. 32 the word of grace, which is able to build you up, and to give you an inheritance amongst all them that are sancti­fied. For it will make you 2 Tim. 3 15, 17 wise to salvation, through Faith in Christ [...]esus, making you perfect, throughly furnished unto all good workes.

Wherefore as when you heare this Word preached, so when at any time you read it, you must [Page 190] receive it, not as the word of man, but as it is in truth, the Word of God; 1 The. 2. 13 then it wil worke effectually in you that beleeve.

Secondly, when you read this Word, lift up the heart in Psa. 119. 18. prayer to God for the Spirit of under­standing & wisedome, that your minde may be more and more enlightned, and your heart more & more strengthned with grace by it. For this Word is spiritual, containing the secrets & hidden things of GOD in a mysterie, which, as the bare letter doth signifie, is as a Isa. 29. 11 12. booke sealed up in respect of discovery of the 1 Cor. 2. 10, 11. things of God in it to al that have not the helpe of Gods Spirit, so that none can know the inward and spirituall meaning thereof, powerfully and savingly, but by the Spirit of God.

Thirdly, read the Word with an hunger and thirst after know­ledge and 1 Pet. 2. 2 growth of grace by it, with a reverent, humble, teacha­ble, [Page 191] and Luk. 8. 15 honest heart, beleeving all that you reade, trembling at the threats & judgements against sinners; reioycing in the promi­ses made unto, and the favours bestowed upon the penitent, and vpon the godly, willing and re­solving to obey al the Comman­dements.

Thus if you read, blessed shall you be in your Rev. 1. 3. reading, and blessed shall you be in your Iam. 1. 25 deede.

The holy Scriptures are thus to Who must read Scrip­tures. be read of all of every sort and condition, and of each sex, for all are commanded to Ioh. 5. 39 search the Scriptures, as well the Laytie as the Cleargie, Act. 17. 11 12. women as well as men; 2 Tim. 3. 15. yong as well as old, all sorts of Isa. 34. 1. 16. Rev. 1. 3. all Nations. For, though the Spirit of GOD is able to worke conversion and holinesse imme­diately without the Word, as he doth in all those infants that are saved; yet in men of yeares the holy Ghost will not (where the [Page 192] Word may be had) worke Luk. 16. 2 [...] with­out it as his instrument; using it as the hammer, plow, seed, fire, water, sword, or as any other in­strument to pull downe, build up, plant, purge, cleanse. For it is by the Word both Rev. 1. 3. read and preached, that Christ doth Iohn 1 [...] 17 Ephe. 5. 26 27 san­ctifie all that are his, that he may present them to himselfe, and so to his Father, without spot or wrinkle, a Church most glorious.

And whereas it is most true, A Caution not to for­beare reading Scripture, be­cause of the diffi­culty of it. that those which are 2 Pet. 3. 1 [...] unlearned and unstable, doe wrest not one­ly hard Scriptures, but all other also to their destruction; Yet, let not this (as Papists would in­ferre) cause you to forbeare to read; no more, then, because ma­ny surfeit and are drunke by the best meats and drinkes, you doe forbeare to eate and drinke.

But to prevent misse-under­standing and wresting of Scrip­tures to your hurt, doe thus. (1) Get and cherish an humble [Page 193] and honest heart, resolved to obey when you know Gods will: Ioh. 7. 17 If any man will doe his will, saith How to reade and not mistak and wrest Scriptures Christ, he shall know of the doctrine whether it be of God. (2) Get a cleare knowledge of the first Principles of Christian Religion, be­leeve them stedfastly. And inde­vor to frame your life according [...]nto those more easie & known [...]criptures, where on these prin­ [...]iples and first Oracles of God [...]e grounded; For these give [...]ight, even by the first entrance, i Psal. 119 130 [...]nto the very simple. This doe, [...]d you shall never be unlearned [...] the mysteries of Christ, nor [...]et unstable in his wayes. (3) Be [...]uch in Isa. 8. 20 hearing the Word in­ [...]preted by learned and faithfull [...]inisters. (4) If you meet with place of Scripture too hard for [...], presume not to frame a sense it of your owne head; but take [...]tice of yourignorance, admire [...]e depth of Gods wisdome, sus­ [...]nd your opinion, and take the [Page 194] first opportunity to ask the mea­ning of some or other, Mal. 2. 7. Motives to read Scrip­ture. whose lips should preserve knowledge.

Let no colourable pretence keepe you from diligent reading of Gods Booke; for hereby you shall be better prepared to heare the Word preached. For it lay­eth a Act. 8. 28 3 [...], 35. ground-worke to preach­ing, making way to a better un­derstanding thereof, and to [...] ­ter [...]eeping it in memory [...] also to ena [...]le you to Act 17. 11 1 Ioh. 4. 1. 1 The. 5. 21 try the Spirits and Doctrines delivered, even to try all things, and to keepe what is good.

1. In reading mens writings, How to read mens writings profitably. reade the best, or at least those by which you can profit most.

2. Reade a good booke tho­rowly, and with due considera­tion.

3. Reject not hastily any thing you reade, because of the mean opinion you have of the autho [...] Beleeve not every thing yo [...] reade, because of the great opin [...] [Page 195] on you have of him that wrote it. But (in all bookes of faith and manners) try all things by the Isa. 8. 20▪ Mar. 22. 29▪ 31. Scriptures. Receive nothing up­on the bare testimony or judge­ment of any man, any further then hee can confirme it by the Lu. 10 26. Canon of the word, or by evidence of reason, or by undoubted expe­rience, alwayes provided that what you call reason and expe­rience, be according unto, not a­gainst the Word. If the meanest speake according to it, then re­ceive and regard it: but if the most judicious, in your esteeme, yea, Gal. 1. 8. if he were an Angell of GOD should speake or write other­wise, refuse, and reject it.

Thus much for privat reading. Caution in private reading.

Onely take this Caution. You must not thinke it to be sufficient that you read the Scriptures and other good Bookes at home in private, when you shall by so do­ing neglect the hearing of the Word read, and preached in pub­like. [Page 196] For God hath not appoin­ted, that reading alone, or prea­ching alone, or prayer, or Sacra­ments should singly, and alone save any man, where all, or more then one of them may be had; but he requireth the joynt use of them all in their place and time. And in this variety of means of salvation, God hath in his holy wisedome ordained them to be such, that the excellency and suf­ficiencie of the one, shall n [...]t, in its right use, keepe any from, but leade him unto a due perfor­mance of the other, each serving to make the other more effectu­all to produce their common ef­fect, namely, the Salvation of mans soule.

Indeed when a man is necessa­rily hindred by persecution, sick­nesse, or otherwise, that he can­not heare the Word preached, then God doth blesse reading with an humble & honest heart, without hearing the Word prea­ched. [Page 197] But where hearing the Word preached, is either con­temned or neglected for reading sake, or for prayer sake, or for Prov. 28. 9. any other good private dutie, there, no man can looke to bee blessed in his reading, or in any other private dutie, but cursed rather. Witnesse the evill effects which by experience we see doe issue thence, viz. Selfe-conceited­nesse, Singularity in some dan­gerous opinions; many times a rending away from the Church by Schisme, yea, too oft, a falling away into damnable Heresies and Apostacie.

SECTION 3. Of meditation.

VVHen you are alone, then also is a fit season for you to be taken up in holy medi­tation. For according to a mans [Page 198] meditations, such is the man. Isa. 32▪ 8. The liberall man deviseth liberall things: the Churle the contrary. The godly man studieth how to please God, the wicked how to please himselfe.

In meditation the minde or reason of the soule stayeth it selfe What me­ditation is upon some thing conceived or thought upon for the better un­derstanding thereof, and for the better application of it to a mans selfe for use.

In meditating a right, the mind of man exerciseth two kind of The di­stinct acts and parts of medita­tion. acts; the one direct upon the thing meditated; the other re­flect upon himselfe, the person meditating. The first is an act of the contemplative part of the un­d [...]rstanding; the second is an act of Conscience. The end of the first is to enlighten the mind with knowledge: the end of the se­cond, is, to fil the heart with good­nesse. The first serveth (I speake of morall actions) to finde out the [Page 199] rule whereby you may know more clearely & distinctly, what is truth, what is falshood, what is good, what is bad; whom you should obey, & what manner of person you should be, and what you should doe, and the like: The second serveth to direct you how to make a right and profita­ble application of your selfe, and of your actions to the Rule.

In this latter are these two acts. First, an examination whether you and your actions bee accor­ding to the Rule, or whether you come short, or are severed from it, giving true judgment of you, according as it doth finde you.

The second is a perswasive and commanding act, charging the soule in every faculty, understan­ding, will, affections, yea, the whole man, to reforme and con­forme themselves to the Rule, that is, to the will of God, if that you finde your selfe not to be ac­cording to it: which is done by [Page 200] confessing the fault to God with remorse, praying for forgivenes, returning to God by repentance, reforming the fault through new obedience. This must be the resolution of the soule. And all this a man must charge upon his soule peremptorily, comman­ding himselfe to endevour the doing of them.

When you meditate, joyne all these three acts, else you shall ne­ver bring your meditation un­to a profitable issue. For if you onely muse and studie to finde out what is true, what is false, what is good, what is bad, you may gaine much knowledge of the head, but little goodnesse to your heart. If you onely apply to your selfe that wheron you have mu­sed, and no more; you may by finding your selfe to bee a trans­gressour, lay guilt upon your conscience, and terrour upon your heart without fruit or com­fort: but if to these two you lay [Page 201] a charge upon your selfe to fol­low GODS counsell touching what you should beleeve & doe, when you have offended him: if you with all bring your heart to a resolution through GODS grace to be such an one as you ought to be, and to live such a life for hereafter as you ought to live; then unto science you shall adde conscience, and to knowledge you shall joyne practice, and shall fill your selfe full of comfort. Ob­serve Davids meditations, & you shall finde they come to this is­sue. His Ps. 119. 59 thoughts of God, and of his wayes made him turne his feete unto Gods testimonies. The meditation of Gods benefits made him resolve to Psal. 116 12, 13, 14 take the cup of salvation, and call upon the name of the Lord, and to pay his vowes: When he considered what God had done for him, and thence in­ferred what he should be to God againe, he saith to his soule, Psal. 10 [...]. 1, [...], 3 My soule and all that is in mee, prayse [Page 202] his holy Name. When hee in his meditation found that it was his fault to have his soule disquie­ted in him through distrust, he Psa. 42. 5. 11. chargeth it to wait on GOD, and raiseth up himselfe unto confidence. I will meditate on thy precepts (saith he.) What, is that all? no, but he proceedeth to this last act of meditation, and saith, Psal. 119. 15, 16, 106 I will have respect unto thy wayes.

Gods holy nature, attributes, Word, workes, also what is du­tie, Rules of meditatiō. what is a fault, what you should be, and doe; what you are, and what you have done, what be the miseries of the wic­ked, what is the happinesse, and what are the privileges of the godly, are fit matter of medita­ting, by the direct act of the un­derstanding.

That which must settle your judgement and be the rule to di­rect your judgement, what to hold for true and good, must be the [...] Pet. 1. 19. Canon of Gods Word rightly [Page 203] understood, and not your owne reason or opinion: nor yet the o­pinions or conceits of men; for these are false and crooked Rules.

In seeking to know the secrets Cautions about the matter of meditati­on. and mysteries of God, and god­linesse, you must not pry into them farther than God hath re­vealed; for if you wade therein farther than you have sure foo­ting in the Word, you will pre­sently lose your selfe and be swal­lowed up in a maze, and whirle­poole of errors & heresies. These Ps. 131. [...] Rom. 12. [...] deepe things of god must bee un­derstood with sobrietie, according to that measure of cleare light which God hath given you by his Word.

When Sinne happeneth to bee the matter of your meditati­on, take heed lest while your thoughts dwell upon it (though your intention be to bring your selfe out of love with it) it steale into your affections, and worke in you some tickling motions to [Page 204] it, and so circumvent you. For the Eccl. 7. 24. 26, 28 cunning devices of sinne are undiscoverable: and you know that your heart is Ier. 17. 9 deceitfull a­bove all things. Wherefore to prevent this mischiefe; (1) As Ephe. 5. 3 Sinne is not to bee named, but when there is just cause; so is it not to be thought upon, but upon speciall cause, namely, when it sheweth it selfe in its motions, and evill effects, and when it concernes you to try and finde out the wickednes of your heart and life. (2) When there is cause to thinke of sinne, represent it to your mind as an evill, the Gen. 39. 9 grea­test evill, most lothsome, & most abominable to GOD, and as a thing most hatefull and hurtfull to you. Whereupon you must worke your heart to a detestati­on of it, and resolution against it. (3) Never stand reasoning or di­sputing with it, as Gen. 3. 2, 3 Eve did with Satan, but without any plodding thereupon, you must doe pre­sent [Page 205] execution upon it, by shea­thing the Mat. 4. 4. 7. 10 Word, the Sword of the Spirit, into the heart of it, and by the Rom. 8. 13 deeds of the Spirit, kill it. And if you would insist long in meditating upon any subject, make choise of matter more plea­sant, and lesse infectious.

It is needfull that you be skil­full in this first part of meditati­on, for hereby you finde out, and lay downe propositions. Whence you may conclude; who is to be adored, who not; what is to be done, what not; what you should be, what not. But the life of me­ditation lyeth in the reflect acts of the soule, whereby that know­ledge which was gotten by the former act of meditation, doth reflect, & 2 Chro. 6 37 returne upon the heart, causing you to assume and apply to your selfe what was propoun­ded; whence also you are indu­ced to endevour to worke your heart unto that which you have learned it ought to be.

[Page 206]This, though it be most pro­fitable; yet, because it is tedious to the flesh, is most neglected. Wherefore it concerneth you which are well instructed in the points of faith and holinesse, to be most conversant in this, when you are alone, whether of set purpose, or in your journyings, or otherwise.

You should therefore be well read in the 1 Cor. 11 28. 31. 2 Cor. 13. 5 booke of your consci­ence, as well as in the Bible. Com­mune oft with it, and it wil fully acquaint you with your selfe, and with your estate. It will tell you what you were, and what you now are; what you most delighted in, in former times, what now. It will tell you what streights and feares you have beene in, and how graciously God delivered you; what temp­tations you have had, and how it came to passe, that sometimes you were overcome by them; & how, and by what meanes some­times [Page 207] you overcame them. It will shew what conflicts you have had betwixt flesh & spirit, what side you tooke, what was the Psa. 77 1. to 13. issue of the conflict: whether you were grieved and humbled when sinne got the better; whe­ther you rejoyced & were thank­full in any sort when Gods grace in you held his owne, or got the better. Your conscience being set aworke, will call to remem­brance your over-sight, and ad­vantages which you gave to Sa­tan and to the lusts of your flesh, that you may not doe the like another time. It will remember you by what helpes and meanes through Gods grace you prevai­led & got a good conquest over some sinne, that you may flye to the like another time. If you shal thus take observation of the pas­sages, and conflicts in this your Christian race and warfare, your knowledge will be an experimen­tall knowledge, which, because it [Page 208] is a knowledge arising from the often proofe of that whereof you were taught in the Word; it becommeth a more grounded, a more perfect, and a more fruit­full knowledge than that of meere contemplation.

It is onely this experimentall knowledge that will make you expert in the trade and warfare of Christianitie. Take me a man that hath onely read much of Husbandry, Physicke, Merchan­dise, Policie, and martiall affaires, who hath gotten into his head the notions of all these, and maketh himselfe beleeve that he hath great skill in them: yet one that hath not read halfe so much, but hath beene of long practice, and of great experience in these, goeth as farre beyond him in Husbandry, in giving Physick, in Trading, in Policie, & in true feats of Armes, as he goeth beyond one that is a meere novice in them. Such dif­ference there is betweene one [Page 209] that hath onely notions & brain­knowledge of Christianitie, and in may be some practice withal, but severed from experimentall observation; and him that taketh notice of his owne experiences, and is oft looking into the Records of his owne Conscience, through­ly to peruse them.

The experiments which by this meanes you shall take (of Gods love, truth, and power; of your enemies falshood, wiles, and me­thods; of your owne weaknesse without God, & of your strength by God to withstand the greatest lusts, and strongest Divell; yea, of an abilitie to doe all things through him that strengthneth you) will beget in you, faith and confidence in God, and love to him, watchfulnesse and circum­spection, lest you be overtaken with sinne, yea such humilitie, wisedome, and Christian cou­rage, that no opposition shall daunt you, neither shall any drive [Page 210] you from the hold you have in Christ Iesus.

Where reade you of two such Champions, as 1 Sam 17 36. David and 2 Tim. 1. 12. 2 Tim. 4. 7. 17, 18. Paul? and where doe you reade of two that recorded, and made use of their experiences like these?

Wherefore next to Gods booke, which giveth light and rule to your Conscience, reade oft the booke of your Conscience. See what is there written for, or against you. When you finde that your selfe and life is according to the rule of God▪ booke; keepe fast to that with comfort; but, wherein you finde your selfe not to be ac­cording to this rule, give your selfe no rest, untill in some good measure, at least in indevour, you doe live according to it.

I have insisted the more large­ly on this point of meditation, because of the rarenes, necessitie, and profitablenesse of it; manie of Gods people omit it, because they know not how to doe it, [Page 211] and because they know not their neede, nor yet the benefit which they may reape by it. I have in­devoured to shew you how.

That you have neede to medi­tate: Motivesto meditati­on. Consider, that reading, hea­ring, and transient thoughts of the best things upon whatsoever occasion, leave not halfe that im­pression of goodnesse upon the soule, which they would doe, if [...]y meditation they might be re­called, and be made to stay, and [...]t sometime upon it. Without [...]his meditation, the good food of the soule passeth thorow the understanding, & either is quite [...]ost, or is like raw & indigested [...]eate, which doth not nourish those creatures that chew the [...]d, till they have fetched it [...]acke and chewed it better. Me­ditation is in stead of chewing [...]he cud. All the outward meanes of Salvation doe little good in comparison, except by meditati­on they be pondered and laid up in the heart.

[Page 212]2. That meditation will do [...] you much good, know it by these▪ (1) It doth digest, ingraft, and turne the spirituall knowledge tendered in Gods ordinances, into you, and it doth frame and turne you into it, so that Gods will in his Word, and your will become one, willing the same things▪ (2) Meditation fitteth for prayer, nothing more. (3) This Meditation maketh for practice of godlinesse, nothing more. (4) Nothing doth perfect & make a man an expert Christian more then this. (5) Nothing doth mak a man know and enjoy himselfe with inward comfort, nor is a clearer evidēce that he is in state of happines, then this. For Ps. 94. 19 in the multitude of my thoughts within me ( [...]aith David to GOD) thy com­forts delight my soule. And he doth by the Spirit of GOD pronounce every man blessed, that doth thus Psal. 1. 2. meditate in Gods Law day and night.

SECTION 1.

VVHen you shall be in company of whatsoever [...]rt you must amongst them [...]alke with God.

Directions hereunto are of two How a man should car­ry himselfe to all. [...]rts. First, shewing how towards [...]ll: Secondly, how towards good [...]r bad.

First, in whatsoever companie you are, your Conversation in word and deede must be such, as [...]a [...] procure (1) Mat. 5. 16 Glory to God; [...]2) 1 Tim. 6. 1 Credit to Religion: (3) Gen. 2. 18 All [...]utuall lawfull content, helpe, and [...]ue benefit to each other. For these [...]re the ends, first, of societie; se­condly, of the variety 1 Cor. 12 7. 25 of the good [...]ifts that GOD hath given unto men to doe good with.

[Page 214]To attain these ends, your con­versation must be, 1. holy: 2. hum­ble: 3. wise: 4. loving.

First, it must be 1 Pet. 1. 15. holy, you must as much as in you is, prevent all evill speech & behaviour, which might else breake forth, being a­like carefull to breake it off, if it be alreadie begun in your com­pany. Suffer not the name and Religion of God, nor yet your brothers name to be traduced; but in due place, and manner, contest against either. Be diliget to watch, and to take all good occasions to utter, and to nourish good speech, and good motions; even whatsoever may tend to the practice, and increase of god­linesse, and honestie.

Secondly, your conversation must be humble. You must give 1 Pet. 2. 17 Ephe. 5. 21 all due respect to all men, accor­ding to their severall places, and gifts; reverencing your betters, submitting to all in authoritie o­ver you. Esteeme your Phil. 2. 3. equals [Page 215] better then your selves, in ho­nor preferring them before you, Condescend unto, and tender them of the Rom. 12. 16 lower sort.

Thirdly, you must be wise and [...]iscreet in your carriage towards all, and that in divers particu­lars.

1. Be not too open, nor too reserved. Not 1 Cor. 13 7 over-suspicious, nor Ioh. 2. 24 Ier. 40. 14 15, 16 over-credulous. For the Pro. 14. 15 sim­ple beleeveth every word, but the prudent looketh well to his going.

2. Apply your selfe to the se­verall conditions & dispositions of men in all indifferent things, so farre as you may without sin against God, or offence to your brother, 1 Cor. 9 19, 20, 23 becomming all things to all men, comporting with them in such sort, that if it be possible, you may live in Rom 12. 18 peace with them, and may gaine some interest in them to doe them good.

But farre be it from you to be A Caution to [...]hing becoming all things to all men. as many, who, under this pre­tence, are for all companies, see­ming [Page 216] religious with those that be religious; but indeed are pro­phane and licentious with those that are prophane & licentious: for this is carnal policy, and dam­nable hypocrisie, no true wise­dome.

3. Intermeddle not with 1 Thes. 4 11 other mens businesse, but upon due cal­ling.

4. Know when to 1 Tim. 5 13 speake, and when to be silent. How Eccle. 3. 7 excellent is a word spoken in season? As ei­ther speech or silence will make for the glory of God, and for the cause of Religion, and good one of another, so speake, and so Pro. 15. 23 Pro. 25. 11 hold your peace.

5. Be not Prov. 29 11 hastie to speake, nor be Po. 17. 27 Eccl. 10. [...]4 much in speaking, but onely when just cause shall re­quire; for as it is Pr. 18. 13 shame and folly to a man to answer a matter be­fore he heare it: so it is for any to speake before his Iob 32. 4, [...]5, 6 time, & turne. This is commended to you in the example of Elihu in Iob. Like­wise [Page 217] know, that in the Pro. 10. 19 multi­tude of words wanteth not sin; but he that refraineth his lips, is wise.

6. Be sparing to speake of your selfe, or actions, to your owne prayse, except in case of 2 Cor. 12 11 necessary Apologie, and defence of Gods cause maintained by you, and in the clearing of your wronged in­nocency, or needfull manifesta­tion of Gods power and grace in you; but then it must be with all moddestie, giving the prayse Phil. 4. 12 13 unto God. Neither must you cun­ningly hunt for prayse by deba­sing or excusing your selfe and actions, that you might give oc­casion to draw forth commenda­tions of your selfe from others. This seeking of prayse any way, argueth pride and folly. But doe prayse-worthy actions, seeking therein the prayse of God, that God may be glorified in you, then you shall have Rom. 2. 29 prayse of God, whatsoever you have of mā. Howsoever, follow Salomōs rule; [Page 218] Pro. 27. 2 Let another prayse thee, not thine owne mouth, a stranger, and not thine owne lips.

7. As you must bee wise in How to mak [...] a good use to a mans [...]fe by o­thers com­pany. your carriage toward others, so you must be wise for your selfe, which is to make a good use to your selfe of all things that fall out [...] company. Let the good you se [...], be [...]er of con [...]ent, and of thankes to GOD, and for your Rom. 12. 9 imita [...]ion. Let the evill you see, be matter of grefe & humiliation, and a warning to you, lest you commit the like, sith you are made of the same mould that o­thers are made of. If men report good of you to your face, represse those speeches as soone, and as wisely as you can, Gen 41. 15, 16. Act. 12. 23. giving the prayse of all things to God, know­ing that this is but a temptation, Pro. 27. 14. and a snare, and a meanes to breed and feed selfe-love, pride and vaine-glory in you. If this good report be true, blesse God that he hath enabled you to give cause [Page 219] thereof, and studie by vertuous li­ving to continue it. If this good re­port be false, endevour to make it good by being hereafter answe­rable to the report.

If men report evill of you to your face; Be not so much inquisitive who raised it, or thought-some how to bring him to his answer, or how to cleare your reputation amongst men, as to make a good use of it to your owne heart be­fore God.

For you must know, this evill report doth not rise without 2 Sam. 16 11. Gods providence. If the report be true, then see Gods good providence, it is that you may see your error and fault, that you may repent. If the report be false in respect of such or such a fact: yet consider, have you not runne into the ap­pearance and occasions of those e­vils? then say, Though this re­port be false, yetit commeth just­ly upon mee, because I did not shunne the occasions and appea­rances. [Page 220] This should humble you, and cause you to bee more cir­cumspect in your wayes. But if neither the thing reported be true, neither yet have y [...] runne into the occasions thereof, yet see GODS wise and good providence; not onely in discovering the folly of foolish, and the malice of evill men, who raise and take up an e­vill report against you without cause▪ but in giving you war­ning to looke to your selfe, iest you deserve thus to be spoken [...]. And what doe you [...]now, [...]at that you sho [...]d have [...]allen into the same, or the [...]ke ev [...]ll, if by these reports you had not beene for [...] ­warned? Make use of the railings and 2 Sam 16 10, 11, 12 reviling of an enemy: for though he be a bad Iudge, yet he may bee a good Remembrancer; for you shall heare from him those things, of which flatterers will not, and friends being blin­ded, or over-indulgent through love, doe never admonish you.

[Page 221]Fourthly, your conversation amongst all must be loving▪ you should be kinde and Tit. 3. 2. courteous towards all men: Doe Gal. 6. 1 [...] good to all, according as you have abili­ty and opportunity. Give 1 Cor. 10 32 offence wittingly to none. Doe 1 Cor. 6. 1, 7, 8 wrong to no man either in his name, life, chastitie, or estate, or in any thing that is his, but be ready to Col. 3. 13 forgive wrongs done to you, and to take wrong rather then to revenge, or unchristianly to seek to be righted. As you shall have calling and opportunitie, doe all good to the soule of your neigh­bours, 1 Thes 5. 14 exhort and incourage un­to well-doing. If they shew not themselves to be Mat. 7. [...]. dogs and swine, that is, obstinat scorners of good m [...]n▪ & con [...]emners of the pearle of good counsell, you must so far as God giveth you any interest in them, Levit. 19 admonish and informe them with the spirit of meeknes and wisdome. With this 1 Pet. 48 cloak [...] of love you should cover and cure [Page 222] a multitude of your companions infirmities and offences. In all your demeanour towards him, seeke not so much to Rom. 15. 2▪ please your selfe, as your Companion, in that which is good to his edification.

Tit▪ 3. 2. Speake evill of no man, nor yet speak the evill you know of any man, exceptin these or like cases. (1) When you are thereunto In what cases a man may speake of others e­vill deeds, yet not speak evil. lawfully called by Authoritie. (2) When it is to 1 Cor. 1. 11. those whom it concerneth, to reforme and reclaim him of whom you speake, and that you doe it to that end. (3) When it is to prevent cer­taine Act. 23. 6 dammage to the soule or state of your neighbour, which would ensue, if it were not by you thus discovered. (4) When the concealment of his evil may make you guiltie and accessary. (5) When some particular re­markeable judgement of God is upon a notorious sinner for his sinne, then to the end that GOD may be acknowledged in his just [Page 223] judgments, and that others may be warned, or brought to repent of the same or like sinne, you may speake Psa. 52. 6 of the evils of o­ther. But this is not to speake evill, so long as you doe it not in envy and malice to his person, nor with aggravation of the fault more then is cause, nor yet to the judging of him as concerning his finall estate.

When you shall heare any in your company speake evill of your neighbor, by slandering, or whispering tale-bearing, where­by hee detracts from his good name, you must not onely stop your eares at such reports; but must set your speech and counte­nance against him, like a Pro. 25. 23. North­wind against raine.

When you heare another well reported of, let it not be grievous to you, as if it detracted from your credit; but rejoyce at it, in so much that God hath ena­bled him to be good, and to doe [Page 224] good; all which maketh for the advancement of the common cause, wherein you are interes­sed: Envie him not his due prayse.

Detract not from any mans credit, either by open Psal. 15. 3 backbi­ting, or by secret Pro. 16. 28▪ whispering, or by any cunning meanes of ca­sting evil aspersions, whether by way of pittying him, or other­wise: As, He is good, or doth well in such and such things; But, &c. This but marreth all.

And to heape up all in a word, In all your speeches to men, and cōmunication with them, your speech must bee Col. 4. 6. gracious, that which is good to the use of edify­ing, that it may minister grace, not vice, to the hearers. It must not be prophane, nor any way Eph. 4. 29▪ corrupt, filled out with oathes, curses, or prophane jests, it must not be Iob 17. 5 flattering, nor yet de­tracting▪ Not Eph. 4. 31 bitter, not railing, not girding, either by close [Page 225] sq [...]is or salt Eph. 5. 3▪ [...] iests against any man; It m [...]t not be Col. 3 8 wanton, ribal­dry, lasci [...]ious and filthy. It must not be Col. 3. 9▪ false; no nor yet 1 Cor. 15 33▪ foolish, idle, and fruitlesse: For all evi [...] communication d [...]th corrupt good manners. And, Mat. [...] 36▪ Wee must answer for every idle word which wee speake. Besides, a man may easi­ly be discerned of what Country he is, whether of Heaven, or of the earth, by his language; his speech will bewray him.

There is no wisdome or pow­er Meanes of good spech & carriage in all com­pan [...]e. here below can teach and en­able you to doe all, or any the forementioned duties. This wis­dome and power must bee had from Iam 3. 13 to 18▪ above. Wherefore if you would in all companies carrie your selfe worthy the Gospell of Christ:

First, be sure that the Psal▪ 37. 30, 31 Pro. 31. 26▪ Law of God, and the power of grace bee in your heart, else the Law of grace and kindnesse cannot bee in your life and speech. You must be in­dued [Page 226] therefore with a spirit of holinesse, humilitie, love, gen­tlenesse, appeaseablenesse, long­suffering, meekenesse, and wise­dome; else you can never con­verse with all men as you ought to doe. For such as the heart is, such the conversation will bee. Mat. 15. 19. Out of the evill heart come evill thoughts and actions; but Mat. 12. 34, 35. A good man, out of the good treasure of his heart bringeth forth good things, and according to the abundance of the heart the mouth speaketh A man must have the Pro. 16. 23. heart of the wise, before the tongue can be taught to speake wisely.

Secondly, You must resolve before-hand (as David did) to Ps. 39. 1. take heed to your wayes, that you sinne not with your tongue: And that you will keepe your mouth as with a bridle. And, before your speech and actions, be well advi­sed; weigh and ponder in the bal­lance of discretion, all your acti­ons and words, before you vent them.

[Page 227]Thirdly, Let no passion of joy, griefe, feare, anger, &c. get the head, and exceed their li­mits. For wise and good men, as well as bad, when they have beene in any of these passions, have spoken Iob 3. 3. 2 [...]. Psal. 106. 32. 3 [...]. Mar. 9. 5, 6 Ion. 4. 8, 9. Mar. 6. 22, 23. unadvisedly with their lips. And experience will teach you, that your tongue doth never runne before your wit, so soone, as when you are over-fea­red, over-grieved, over-angry, or over-ioyed.

Fourthly, You must be much in prayer unto God, before you come into company, that you may be able to order your con­versation aright: Let your heart also be lifted up oft to God when your are in company, that he would Psal. 141. 3, 4. set a watch before your mouth, and keepe the doore of your lips, and that your heart may not incline to any evill thing, to pra­ctise wicked workes with men that worke iniquity, and that he would Ps 51. 1 [...] open your lippes, that your mouth [Page 228] may shew forth his prayse, and that you may Col. 4. 6. speake as you ought to speake, knowing how to answer e­very man; for the tongue is such an unruly evill, that no man, onely God, can tame and governe it. Iam. 3, 8

SECTION 2. Of ordering a mans selfe well in ill Company.

VVHen Company is sinfull and naught (if you may Rules of ordering ones selfe in ill com­pany. choose) Pro. 1. 15 Pro. 23. 20 Psa 26. 4, 5 come not into it at all. For keeping evill company, wil (1) blemish your Name. (2) It wil expose you oft-times to ma­ny 1 Kin. 22. 29, 31, 32 2 Chro. 18 31 and 22. 6. 8. 9 Gen. 14. 11 12 hazards of your life & state, And (3) you are alwayes in dan­ger to be corrupted by the Pro. 22. 24, 25 con­tagious infection of it.

By bad company, I doe not onely understand seducers, and such as are openly prophane, or rio­tous; but also such civill men, who [Page 229] yet remaine meere worldlings, and all luke-warme professours, who are neither hot nor cold. For although the sinnes of these latter, doe not carrie such a ma­nifest appearance of grosse im­pietie and dishonestie, as doe the sinnes of open Blasphemers, Drunkards, whore-Masters, and the like; yet they are not lesse dangerous; your hart wil quickly rise against these manifest enor­mous evils: but the other, by rea­son of their unsuspected danger, through that tolerable good opi­nion which (in comparison) is had of them, though in truth they be as dangerous and as hatefull, will sooner insnare & infect you, by an insensible chilling of your spirits, & by taking off the edge of your zeale which you had to the power of godlinesse: And so by little and little draw you to a remissenesse, and indifferencie in Religion, and to a love of the world. [Page 230] If you shall thinke, that by kee­ping evill company, you may convert them, and draw them to goodnesse; be not deceived: It is presumption so to think▪ Hath not God expresly Pro. 23. 20. forbidden you such company? If you be not necessarily called to be in sinfull company, you may justly feare that you shall be sooner Psa. 106. 34. 35. perver­ted, and made naught by their wickednes, than that they should be converted and made good by your holinesse.

Secondly, when by reason of common occasions in respect of the affaires of your calling, ge­nerall, or particular, in Church, Common-wealth, and Familie, you cannot shunne ill company: Looke, (1) that in speciall sort your conversation be 1 Thes. 4 12. honest, Phil. 2. 15 16. Eph. 5. 15, 16. un­blameable, & harmelesse, even with a Dove-like Mat. 10. 16. innocency, that by your good example, they may 1 Pet. 3. 1 without the Word be brought to the Word, and to a love of the [Page 231] power and sinceritie of that true Religion which you professe. Howsoever, 1 Tim. 5. 14. give no advantage to the adversary to speake evill, ei­ther of you, or of your Religion; but, by a holy life, 1 Pet. 2. 15. stop the mouths of ignorant and foolish men: or if they will notwithstanding speake against you; this your ho­ly life 1 Pet. 3. 16. shall shame all that blame your good conversation in Christ Iesus. (2) Be Col. 4. 5. Mat. 10. 16. wise as serpents: Walke warily, lest they bring you into trouble, and doe harme you: but especially lest they in­fect you with their sinne; for 1 Cor. 5. 6 a little leaven will quickly sowre the whole lumpe.

That you may not be infected How to be kept from infection of sin by ill compa­ny. by that ill company which you cannot avoid; use these preser­vatives: (1) Be not Rom. 11. 20. high minded; but feare, lest you doe commit the same, or the like sinne; for you are of the same nature, and are subject to the same, and like temptations. He that seeth his [Page 232] neighbour slip and fall before him, had need to 1 Cor. 10 12. ta [...] heed l [...]st he himselfe fall. (2) Your soule, (like the riotous soule of Lot) must be 2 Pet. 2. 8 Psal. 119 136, 158 vixed daily with seeing and hearing their unlawfull deeds. (3) Raise your heart to a sensi­ble loathing of their sinne; yet have Iud. 22. 23 compassion on the sinner, and, so farre as you have calling, 2. Thes. 3 14, 15 admo­nish him as a brother. (4) When you see or heare any wickednes, lift up your heart to GOD, and before him Psal. 120 5, 6 confesse it, and dis­claime all liking of it, pray unto God to keepe you from it, and that he would forgive your com­panion his sinne, and give unto him grace to repent of it.

Lastly, though you may con­verse with sinnefull companie (when your calling is to be with them) in a common and [...]older kinde of fellowship, by a com­mon love, whereby you do wish well to all, and would doe good to all; yet you must not converse [Page 233] with them with such speciall and intimate Christian familiaritie, and Psal. 16. 3 delight, as you doe with the Saints that are excellent. Thus doe, and the Lord can and will keepe you in the midst of Ae­gypt, and Babel, as hee did Io­seph, and Daniel, if hee call you [...]o it.

Thirdly, As soone as possibly you can, Pro. 14 7 depart out of their com­pany, when you finde not in them the [...]ppes of knowledge; or when they [...]ny way declare that they have onely a 2 Tim. 3 5 forme; but deny the power of godlinesse. From such turne away, [...]aith the Apostle. And so use the preservatives prescribed, or any other whereof you have proofe, that you depart not more evill; or lesse good, then when you [...]ame together.

SECTION 3. How a man should carry him­selfe towards good company.

NOw touching good com­pany. First, Psa. 163 highly esteeme of it, and much desire it. For you should 1 Pet. 2. 17. love the brotherhood, how­soever the world scoffe at it; and Heb. 10. 25. forsake not the fellowship, or con­sorting with the godly, as the manner of some is: But (with David) as much as may be, Psal. 119. 63. be a companion with them that feare God.

Secondly, when you are in good company, you must expresse all brotherly love; improving your time together for your mutuall good, chiefly in the increase of each others Rom. 1. 11, 12. faith and holinesse, Heb. 10. 24. provoking one another to love, and to good workes.

Then you love brotherly, [Page 235] (1) When you love them out of a 1 Pet. 1. 22. pure heart fervently, which [...]s, when you love them, because they are brethren, Heb. 3. 1. partakers of the same Faith and Spirit of A­doption, having the same Father, and being of the same Gal 6. 10 houshold of faith with you. (2) When you love them not onely with a love of humanity, as they are men, (for so you love all men, even your enemies;) nor yet onely with a common love of Christiani­ty, wherewith you love all pro­fessing true Religion, though a­ctually they shew little fruit and power thereof; but with a spe­cialty 1 Pet. 1. 22 1 Pet. 4. 8. of love, for kinde, spirituall; and for degree, more abundant. Therefore it is called Rom. 12. 10. brotherly kindnesse, and a servent love, di­stinct from charitie, or a common love, 2 Pet. 1. 7.

Where this love is, it will knit hearts together, like 1 Sam. 18 1. [...]onathans and Davids; making you to be of Act. 4. 32 Benefits of brotherly love. one heart and soule. It will [Page 236] make you enjoy each others so­cietie with spirituall Psal. 16▪ 3 delight: It will make you to beare one with another; and to Gal. 6. [...] beare each others burthens. It will make you to communicate in all things com­municable, with gladnesse, and Act. 2. 46 singlenesse of heart, as you are able, and that by a Gal 6. 10 specialtie, be­yond that which you shew to them which are not alike excel­lent. Yea it is so entire and so ar­dent, that you will not hold your life to be too deare, to lay downe 1 Ioh. 3. 16 for the common good of the bre­thren.

When therefore you meete How bro­therly love is expres­sed. with those that feare God, make improvement of the Communi­on of Saints, not onely by com­municating in naturall, and tem­porall good things as you are a­ble, and as there is neede; but e­specially in the communion of things spirituall, Iude 20. 1 The. 5. 11 edifying your selves in your most holy faith, by holy speech and conference, and [Page 237] in due time and place) in rea­ding the holy Scriptures & good Bookes, and by prayer, and sing­ing of Col. 3. 16 Rules of singing. Psalms together.

That your singing may please God, and edifie your selfe and others, observe these:

Sing as in Gods sight, and, in 1 Psal. 30. 4. matter of prayer & praise speake [...]o God in singing.

The matter of your Song must 2 Col. 3. 16 be spiritual, either indited by the Spirit, or composed of matter a­greeing thereunto.

You must sing with understan­ding. 3 1 Cor. 14. 15

You must sing with judge­ment, 4 being able in private to make choise of Psalmes befitting the present times and occasions; And both in private and publike to apply the Psalme sung to your owne particular, [...]s, when & how [...]o pray and praise in the words of the Psalme, taking heede that you do not apply the imprecati­ons made against the enemies of [Page 238] Christ and his Church in gene­rall, to your enemies in parti­lar; also know how to confirme your faith, and incline your will and affections when you sing the prophesies of Christ, promi­ses, threats, commands, mercies, judgements, &c.

You must make melody to the Lord in your heart, which is 5 Col. 3. 16. done (1) by Psa. 57. 7. preparing and set­ting the heart in tune, it must be an honest heart: (2) the heart must be Psa. 25. 1. lift up, (2) the 1 Cor. 14 15. minde intentive, (4) the affections fresh and Psa. 33. 3 Rev. 14. 3. new (the heart beleeving) and, in matter of prayse and thanks, Psa. 84. 1. joyous.

Lastly, the voyce must be di­stinct, 1 and tuneable.

Lose not your short and preci­ous time, with idle complemēts, worldly discourses, or talke of 1 Tim. 5. 13. other mens matters and faults; nor yet Act 17▪ 21 Athenian-like in a bar­ren and fruitlesse hearing and tel­ling of newes, out of affectation [Page 239] of strangenesse, and novelty. But [...]et the matter of your talke be, [...]ither of God, or of his Word and [...]ayes wherein you should walk; [...]r of his works of Creation, Pre­servation, Redemption, Sanctifica­ [...]ion, and Salvation; of his Iudge­ments which he executeth in the world, and of his mercies shewed towards his people: or matter of Christian advice, either of the things of this life, or of that which is to come. Impart also each to other the experiments and proofes you have had of Gods grace and power, in this your Christian warfare. And (as there shall be cause) 1 Thes. 5 11. 14. Meanes to live, and love bro­therly. Exhort, admonish, and comfort one another.

To doe all these well, it will re­quire a specialty of godly wisdome, humility, and love. If these three be in you and abound, your so­cietie will bee profitable: The strong will not Rom. 14. 1. 3. despise the weak, neither will the weake iudge the strong. You will be farre from [Page 240] 1 Ioh. [...] 10 Rom. 14. 13. 19 putting a stumbling-blocke, or an occasion to fall in your brothers way, but you will follow after the things which make for peace, and things wherewith you may edifie one another. You will then Rom. 15. 1, 2, 3 beare with each others infirmities, and not seeke to please your selfe, but your neighbour, for his good to e­dification.

You must first be wise to make choise, not onely of such matter of speech as is good and lawfull, but such as is fit, considering the condition and neede of those be­fore whom you speake. In pro­pounding questions, you must not onely take heed that they be not 2 Tim. 2. 23. vaine, [...]colish, and needlesse, such as Tit. 3. 9. ingender strife, and doe 1 Tim. 1. 4 minister and multiply questions, rather than godly edifying; but you must be carefull that they be apt, and pertinent, both in respect of the person to whom they are propounded, & in respect of the person or persons before whom they [Page 241] must bee answered.

Some men have speciall gifts for one purpose, some for ano­ther. Some for interpreting Scripture; some for deciding of controversies; some for discove­ring Satans methods and enter­prises; some are excellent for comforting, and curing afflicted and wounded consciences; some are better skilled & more exerci­sed in one thing, than in another. And some also of Gods deare children, as they are not able to [...]eare Mat. 9 15 16, 17. all exercises of Religion, so neither are they capable of hea­ring and profiting Heb. 5. 11 12▪ 13. by all kinde of discourses of Religion. If this were wisely observed, Christian con­ [...]rence would bee much more [...]uitfull than usually it is▪

Secondly, you must be lowly­ [...]ded, and of an humble spirit, or Rom 12. 3 presuming above your gifts [...]nd calling. When you speake [...]f the things of God, be reve­ [...]end, serious, and sober, keeping [Page 242] your selfe within your 2 Cor. 10 13 sine, both of your calling, and the measure of the knowledge and grace which God hath given you, speaking positively, and confidently only of those things which you clear­ly understand, and whereof you have experience, or sure proofe. Thinke not your selfe too good to Act. 18. 26 learne of any, neither harden your necke against the admoni­tions and reproofes of any. If you have an humble heart, you will doe as David did, when he was admonished and advised by a woman. He saw God in it, and blessed him for it, he received the good counsell, and blessed it, he tooke it well at Abigails hands, and blessed her. Now blessed bee 1 Sam. 25 32, 33 God which hath sent thee to meet me this day (saith he) and blessed be thy advice, and blessed bee thou which hast kept mee this day from comming to shed bloud, &c.

Thirdly, there will be need of the exercise of much servent love [Page 243] and charitie, even amongst the best. For sith that Satan doth spite all good company, and good conference, he will cast in matters of jarres, difference, and discord. And because the best men differ in opinion, (though not in fun­damentals, yet) in Ceremonies, and lesse necessary points of Re­ligion; and for that they all have infirmities, and, while the re­liques of corrupt nature are in them, are subject and apt to mis­take and misconstrue one ano­thers actions and speeches, as also the ends of their actions and speeches; you will need that this bond of love be strong, that it be not broke asunder by any of these, or any other meanes: but that you remain fast and sweetly Ephe. 4. 3. knit together in the unitie of the Spirit, through this bond of peace.

I commend this Christian so­ciety Othermo­tives to brotherly love. in brotherly love the rather, because, 1. there is nothing gi­veth a more sensible evidence of [Page 244] your conversion, and translation from death to life than this. 2. No­thing doth more further the in­crease 1 Ioh 3. 14 Acts 2. 44, to 47. Acts 4. 32, 33 Note. and power of godlinesse in a­ny place or person then this. For let it be observed, though there be never such an excellent Mini­strie in any place; you shall see little thriving in grace amongst the people, untill many of them become of one heart; shewing it by consorting together in bro­therly fellowship, in the Com­munion of Saints 3. Nothing bringeth more feeling joy, com­fort, and delight (next the com­munion with God i [...] Christ) then the Psa. 16. 2. Acts 2. 46, 47. actuall communion of Saints, and the love of brethren. It is the beginning of that our happinesse on earth, which shal be perfected in Heaven. It is for kind the same, that onely differeth in degrees.

And, to conciude this subject, What must be done after aman hath been in compa­ny. after that you have beene in com­pany, good or bad, it will be worth your while to examine how far [Page 245] forth you have hindred any evill in other, & have preserved your selfe from evill: how farre you have endevoured to doe good to others, and how much you haue bettered your selfe in know­ledge, good affection, zeale, or a­ny other good grace, by your company; and according as you find, let your heart checke, or cheare you.

SECTIONI.

VVHen at any time you Rules of a holy carri­age, when things suc­ceed well. prosper in any thing, and have good successe, that you may therein walke according to God:

First, Take heed of commit­ting those sinnes whereto man is [Page 246] most apt, when his heart is fat­ted with prosperity.

Secondly, be carefull to pro­duce those good effects, which are the principal ends why God giveth good successe.

The sinnes especially to bee shunned, are (1) Pro. 30. 9 Denying of God, by Deu. 6. 12 forgetting him and his wayes, Deut. 32. 15 departing from him, when you are fat like Iesurun, taking the more Iob 21. 14 licence to sin, by how much you shall prosper more in the world. (2) Dan. 4. 30 Hab. 1. 15 16 Ascribing the prayse of successe to your selfe or to secondarie causes, sacrificing to your owne net. (3) 1 Tim. 6. 17 High mindednesse, thinking too well of your selfe, because you have that which others have not, and de­spising and thinking too meanly of those, which 1 Cor. 11 22 have not as you have. (4) If riches increase, or if you thrive in any other earthly thing, Ps. 62. 10 1 Tim. 6. 17 set not your heart thereon, either in taking too much Iob 31. 25 de­light therein, or intrusting there­upon. [Page 247] Holy Iob, and good Da­vid were in some particulars o­ver-taken with this latter. When Iob was warm in his nest, he did hatch this secure conceit, that he should dye in his nest, and multi­ply Iob 29. 18 his dayes as the sand. And Da­vid Psal. 30▪ 6 in his prosperity said, he should never bee moved. But the LORD by afflictions taught them both to know by experience, how vaine all earthly things are to trust unto, and ingeniously to confesse their error.

I reduce the good effects, which The good effects of prosperity are the principall ends why God giveth good successe, unto these two heads: (1) professed prayse and thankes to God. (2) Reall proofes of the said thanks, in well using and imploying this good successe for God. Praise and thankes. Reasons why God is to be prai­sed, and thanked▪

First, prayse and thanke God. For (1) it is the chiefe and most lasting service & worship, which God hath required of you. (2) It is Psal. 29▪ 2 most due, and due to him one­ly, [Page 248] he onely is Rev. 11. Rev 5. 1 [...] worthy, for Rom. 11. 36. of him are all things, and he is called the God of prayses. (3) It is the end Pro. 16. 4 why God doth declare his ex­cellency and goodnesse both in his Word and Workes, that it may be matter of prayse and thankes, also why he hath given man an hart to understand, and a tongue to speake, that for them, and with them, as by apt instruments they might acknowledge his good­nesse and excellencie, thinking, and speaking to his prayse and glory: wherfore David speaking Psal. 57. [...]. compared with Ps. 16 9 and Act. [...] 26. Psa 108. 1. to his heart, or tongue, or both; when hee would give thankes, saith, Awake my glory, and I will give prays [...]. (4) There is not any service of God more 1 Tim. 4. 4 beneficiall to man, than to bee thankefull. For it maketh those gifts of God which are good in themselves, to be good to you, and they are the best continuers of good things to you, yea, Thanks are reall re­quests, and the Phil 4. 6, 7. best security [Page 249] you can have: for God will not withdraw his goodnesse from the thankefull.

This Prayse and Thankes is a religious service, wherein a man maketh knowne to God, that hee acknowledgeth every good thing to come from him, and that he is wor­thy of all prayse and glory for the infinite excellencie of his Wise­dome, Power, Goodnesse, and of all his other holy and blessed▪ Attri­butes manifest in his Word and Workes; and that he for his part standeth wholly beholding to God, for all that he hath had, now hath, and which hereafter hee hopeth to have.

Prayse and Thankes goe toge­ther, and doe differ only in some respect. The superabundant ex­cellency in God, shewed by his Ti­tles and Workes, is the obiect of prayse. The abundant goodnesse of God, shewed in those his Titles 1 Chr. [...]. 11, 1 [...], 13. Psal. 8 1▪ 9 and Workes, to his Church, to you, or to any person, nothing to [Page 250] which you have reference, is the obiect and matter of your thankes.

These things concerning praise 1 Chro. 29 14 and thankes, are needfull to be knowne and observed.

First, Who must give prayse What is re­quisite in praise and thankes. and thankes? Namely, you, and all that have understanding and Ps. 150. 6 breath, must praise the Lord.

Secondly, To whom praise and thanks are due? Ps. 50. 14 Psal. 115. 1 Only to God; Not to us, not to us (saith the Church) but to thy Name give glory.

Thirdly, By whom must this Sacrifice of thankes be offered? Even Eph. 5. 20 Heb. 13. 15 by Christ onely, the onely high Priest of our Profession, out of whose golden Censer our prayers and praises ascend, and are sweet-smelling to GOD, as Rev. 8. 3, 4 Incense.

Fourthly, For what must wee praise God, and give him thanks? Wee must praise him in all his workes, be they for us, or against us; we must thanke him Eph. 5. 20 for all things spirituall and temporall [Page 251] wherein he is any way good un­to us.

Fifthly, With what must wee prayse and thanke him? Even Ps. 10▪ [...] with our soules, and all that is within us, and with all that we have. We must praise and thanke GOD with the inward man, praise him with the Spirit, and with the understanding; praise him 1 Cor. 14. 1 [...] with the will, praise and thanke him with the affections, with all love, desire, joy, and gladnesse, praise him with the whole hart. Wee must likewise praise him with the outward man, both with tongue & hands; our words Psal. 35. 28 and our deeds must shew forth his praise. When our thankes are cordiall, orall and reall, then they make a good harmony, and sweet melodie, most pleasant in Gods eares.

Sixthly, When must we give thankes? Eph 5 20 Psa. 55. 17. Ps. 119. 164 Ps. 104. 33. Alwayes, Morning, Evening, Noone, at all times, as long as wee live, and have any be­ing, [Page 252] wee must praise him.

Seventhly, How much? Wee must praise and thanke him Psa. 48. 1. a­bundantly. Wee must endevour to proportion our praise to his worthinesse and goodnesse: As we must love him, so wee must thanke him with all our soule, and with all our strength.

There is no sinne more com­mon than Luk. 17. 17, 18. unthankefulnesse, for scarce one of ten give thankes, and that one which doth give thankes, besides many other his errors in thankesgiving, doth not thank God for one mercy a­mong twenty. Many in distresse will pray, Hos. 7. 14 or cry, and bowle at least, as they in Hosea, for Corne, and Oyle, but who returneth proportionable praises to his prayers? Whereas a man should be oftner in thanks, than in prayers, Psal. 59. 10 because GOD preventeth our prayers with his good gifts a thousand wayes.

Take heed therefore that you [Page 253] be not unthankfull. It is a most base, hateful, and damnable wic­kednesse. For he that is unthank­full Disswa­sives from unthank­fulnesse. to God, is (1) A most disho­nest and disloyall man, he is in­jurious to God, in detaining from him his due, in not paying his Tribute. (2) He is foolish and improvident for himselfe; for by not paying his reut of thankes, and for not doing his homage, he Deut. 28. 47, 48. Hol. 2. 8, 9. forfeits all that hee hath into the Lords hands, which forfei­ture, many times, he taketh: But if hee doe not presently take the forfeit, it will prove worse to the unthankefull in the end. For prosperity, severed from thanks­giving, alwayes Hos. 4. 7. Rom. 1. 21. increaseth sin, and prepares a man for greater destruction. The more such a one thrives, the more doth pride hard-heartednesse, and many o­ther noisome lusts grow in him. This unthankefulnesse is the high way to be given over to Rom 1. 21. to 19▪ a re­probate sense. Ps. 69. 22. Such prosperity al­wayes [Page 254] wayes proves a snare, and endeth in utter ruine. For the Pro. 1. 32 prosperitie of fooles shall destroy them. And when the wicked prosper, it is but like sheepe put into fat pastures, Ier. 12. 1 2, 3 that they may be prepared to be pluckt out for slaughter in the day of slaughter. An unthankfull man is, of al men, most unfit for to goe to heaven. Heaven can be no heaven to him: for there is prai­sing of God continually. Now to whom thankesgiving and sing­ing of the praises of God is tedi­ous, to him heaven cannot be ioy­ous.

It doth concerne you there­fore, that you be much and oft in thankes and praises unto GOD. For this cause, doe these things: (1) worke your heart to a reso­lution and longing so to doe. (2) Beware of, and remoove impediments to thankefulnesse. (3) Improve all good furtheran­ces thereunto.

For the first, Consider that be­sides Motives to thākfulnes [Page 255] that thankes is the best ser­vice, being the end of all other worship, and is Gods due, and is the end why God giveth matter, for which, and meanesby which we should be thankefull; and be­sides that, nothing is more bene­ficiall than thankefulnesse, nor more mischievous than un­thankfulnes, as hath beene alrea­dy noted; to adde more force with them, consider these mo­tives; Harty and constant thank­fulnes is a testimony of upright­nesse; it doth excellently Psal. 33. 1 be­come the upright to be thankefull. It is all the homage and all the ser­vice which God requireth at your hands, for all the good that he bestoweth on you. It is Ps. 147. 1 pleasant and delightfull. It is possible and easie through the grace of Gods Spirit. It is a small matter, to what God might exact; even as an homage-penny, or pepper-corne. Thankefulnesse doth fat, elevate, and enlarge the soule, making it [Page 256] fruitfull in good workes, no du­ty like it. For the thankefull man (with David) is oft consulting with himselfe, Psal. 116 12. what he shall ren­der to the Lord for all his benefits to him. Lastly, this spirituall praise and thankes to GOD by Christ, is the beginning of heaven upon earth, being part of the commu­nion and fellowship which wee have with God while wee live here. It is that everlasting service which indureth for ever.

Secondly, when you have Impedi­ments to thankful­nesse. wrought the heart unto a good will to be thankfull, then sh [...]nne the impediments thereunto. A­mongst many take heed espe­cially of these, (1) Ignorance, (2) Pride, (3) Forgetfulnesse, (4) Doubting of Gods love, (5) O­ver-eager affection to the benefits received, especially to such as are temporall.

First, If you be ignorant of the excellencie and worth of good things bestowed, or i [...] you mis­prize [Page 257] things, preferring naturall, temporall, or common gifts, be­fore spirituall, eternall, and spe­ciall graces, peculiar to GODS children, you can either give no thankes at all; (for who can give thankes for that hee esteemeth worth little or nothing?) or if you doe give any thankes, it will be proposterous, giving thankes for temporall blessings sooner, and more, then for spirituall, and eternall. Moreover, though you doe know each good gift accor­ding to its due value; yet if, through ignorance you mistake the Giver, you will bestow your thankes upon men, and inferiour creatures, upon second causes: but not on God, who is the Iam. 1. 17 Giver of every good and perfect gift.

Secondly, If you be proud and highly conceited of your worth and good deservings, you will expect greater matters than God will thinke fit to give; as 2 Kin. 5. 11, 12. Na [...] ­man did, before he was cleansed; [Page 258] and when you misse of your ex­pectation; you will be so farre from thanks, that you will mut­ter and complaine.

Thirdly, Though you know the worth of the gift, and doe know the Giver; also doe thinke your selfe unworthy of the gift; yet if you have not these good gifts of God in actuall remem­brace; if you have forgotten them, and they be out of minde, how can you be actually thankefull? Therefore when David calleth upon himselfe to be thankefull, he saith, Ps. 103. 2 Forget not all his be­nefits.

Fourthly, Suppose that you know wel the worth of the gift, and doe judge your selfe lesse then it, and remember well that you received it of God; yet if through doubting of Gods love, and through mis-beliefe, you thinke that God doth not give it to you in love and mercy, but in wrath, as he gave Ho. 13. 11 Israel a King; [Page 259] your heart will sinke, and be so clogd with this feare, that you cannot raise it vp to thankes, for any gift which you conceive to be so given.

Fiftly, Suppose that you quit your selfe of all the former im­pediments; yet, if you be over­eagerly affected with the gift, you will in a kinde of over-ioyednesse be so taken up with it, that (as little childrē, when their parents give them sweet-meates, or such things as they most delight in, fall to eating of the sweet-meat, and runne away for joy, before ever they have made a legge, and shewn any signe of thankfulnes) you will easily be overtaken in this kinde, and neglect God that gave it.

The furtherances of thankful­nesse, Furthe­rances of thākfulnes are most of them directly contrary to the former hindran­ces; of many, take these:

First, Get sound knowledge of God, and of his Psal. 8. infinite excellen­cies [Page 260] and Mat. 6. 13▪ Rom. 11. 36 absolutenesse every way, & of his independency on man, or any other creature: whence it is that he Psal. 50. 12▪ 15. 1 Chro. 29 14, 15, 16. needeth not any thing that man hath, or can doe, nei­ther can he be beholding to man: But know that you stand in Act. 14. 17 Act. 1 [...]. 28. need of God and must be beholding to him for al things. Know also that whatsoever God doth, by what­soever meanes it be, hee doth it Isa. 43. 25 Hos. 14. 4. from himselfe, induced by no­thing out of himselfe, being free in all that he doth. Know like­wise, that whatsoever was the in­strument of your good, God was the Author both of the good, and of the instrument.

Next, Fill your selfe with a due Iam. 1. 17. knowledge of the full worth and excellent use of Gods gifts, both common, and speciall. Wealth, honour▪ libertie, health, life, sen­ses, limmes, wit, and reason, &c. considered in themselves, and in their use, wil be held to be great benefits, but if you cōsider them [Page 261] in their absence, when you are sensible of poverty sicknesse, and the rest; or if you be so blessed, that you know not the want of them; then if you shall advised­ly, and humbly looke vpon the poore, base, imprisoned, captives sicke, deafe, blind, dumbe, di­stracted &c. Heb. 13. 3▪ Putting your selfe in their case, you will [...]ay that you are unspeakeably beholding to God for these corporal and tem­porall blessings.

But chiefely learne to know, a [...]d consider well, the worth of spirituall blessings: Phil. 4. 7. One of them, the peace of God, passeth all un­derstanding. To enjoy the Gos­pell upon any tearmes, to have [...]vation, such a salvation, offered by Christ, to have faith, hope, love, and other the manifold saving graces of the Spirit, though but in the least measure, in the very first seed of the Spirit, though no bigger then a Luk. 17. 6▪ grain of Mustard­seed, with never so much outward [Page 262] affliction, is of such value, and consequent, that it is more then 1 Cor. 2. 9 eye hath seene, eare hath heard, or ever entred into the heart of man. For besides that the least grace is invaluable in it selfe; it doth give proof of better gifts, namely, that God hath given his Spirit, hath given Christ, and in him, hath given himselfe a propitious, and gracious God, & hath given Rom. 8. 32 all things also. When you know God aright, & his gifts aright, know­ing all things in God, and God in all things, then you will be full of praises and thankes.

Secondly, Be 1 Chr. 29 13, 14 low and base in your owne eyes. Let all things be base in your eyes, in comparison of God, account them Psa. 146. 1, 3 Psa. 33. 16, 17 worth­lesse and helpelesse things with­out him. Iudge your selfe to be, as indeed you are, Gen. 32 10 lesse then the least of Gods mercies: For what are you of your selfe, but a com­pound of dust and sinne, unwor­thy any good, worthy of all mise­ry? [Page 263] You stand in need of God, [...]he not of you; Lam 3. 22 It is his mercy that you are not consumed. When you can be thus sensible of your owne neede, and that helpe can come onely from God, and that you are worthy of no good thing; then you will be glad, and thankefull at heart to God for any thing. An humble man will be more thank­full for a peny, then a proud man will for a pound.

Thirdly, Call all the foremen­tioned knowledge of God and of his gifts, into fresh memory. Commune with your soule, and cause it to represēt lively to your thoughts, what God is in himselfe, what to his Church and to you, Ps. 139. 17 how pre­cious his thoughts are to you-ward. Tell your selfe oft what Psal. 40. 5 God hath done, and what he will doe for your soule. Call to minde with what varietie of good gifts he doth store his Church, & blesse you: you will find that they will passe all account and number. [Page 264] When withal you call to minde that God is free in all his gifts to you, who are unworthy the least of them; If you would cause your selfe to dwell upon these, and the like thoughts; they would worke in you an holy rapture, and ad­miration, out of which you shall with David break out into these or the like prayses: Psalm. 8. Oh Lord, our Lord, how excellent is thy name in all the earth! I thanke thee, I praise thee, I devote my selfe, as Rom. 12. 1 my best sacrifice to thee, I will blesse thy Name for ever and ever.

Fourthly, Be perswaded of Gods love to you in these good things, which he giveth unto you: First, he loveth you as his creature; and if onely in that regard, he doth pre­serve you, and doe you good, you are bound to thanke him. Secondly, you cannot know but that he loveth you with a speciall love to Salvation; Gods revealed 1 Ioh 3. 16. 1 Tim▪ 2. 4 will professeth as much, you must [Page 265] not meddle with that which is secret. I am sure he maketh prof­fer of his love, and you daily re­ceive tokens of his love, both in means of this life, and that which is to come. Did not he love you, when out of his free and everla­sting good will towards you, Ioh. 3. 16 He gave his Sonne to die for you, that you beleeving in him, should not dye, but have everlasting life? What though yet you be in your sinnes? Doth hee not bid you Hos. 14. 2, 4. turne? and hath hee not said, [...]hee will love you freely? What though you cannot turn to him, nor love him as you would? yet endevour these in the use of all good meanes, to be, and doe, as God will have you, then doubt no [...], but that GOD doth love you; and you must wait, till you see it in the performance of his gracious promises unto Signes to know whē God gi­veth good things in [...]. you.

But if you would consider things aright you may know cer­tainly, [Page 266] that the good things you have received of God, are be­stowed in love to you; I will onely aske these Questions: Hath Gods mercie made you to be­thinke your selfe of your dutie and obedience to God, have you had a will to be thankefull upon the thoughts thereof? or if you finde a defect and barrennesse herein; hath not this unfruitfull and unthankefull receiving of good things from God, beene a great burden and griefe of heart to you? If yea, this is an evident signe, that God gave those good things to you in love, because this holy and good effect is wrought in you by them. Againe; D [...] you love God? would you love God, and his wayes, and Ordi­nances yet more? This provet [...] that God loveth you; for 1 Ioh. 4. 10. 19. [...] man can love God, till God have first loved him. Likewise, doe you love the 1 Ioh. 4. 7 children of God? The [...] certainly you are Gods childe [Page 267] and are loved of God; By these you have proofe of your calling and election, how that you are now 1 Ioh. 3. 14. translated from death to life: after which time, though God may give you many things in anger, as a father giveth corre­ction, yet he never giveth any thing in hatred and in wrath, as hee doth to his enemies. Rom. 8. 28 All things works together for good to them that love God: therfore what­soever he giveth to such, is in love.

Fifthly, Preferre the honour and 5 glory of God before, and above all things that may be beneficiall to your selfe: preferre likewise the kindnesse, and love of God in the gift, farre above the gift it selfe; then you will never bee so taken up with the enjoyment of the gift, as to forget to give prayse and thankes to the Giver.

Sixthly, unto the former helps 6 [...]dde this: take upon you with [...]n holy imperiousnesse over [Page 268] your soule, charge your selfe to be thankefull; and, sith you have good reason for it, take no nay. Say with David, Ps. 103. 1. Blesse the Lord, O my soule, and all that is within me, blesse his holy Name, &c.

Lastly, to all other meanes, ioyne earnest prayer to God, to give you a thankefull heart. It is not all the reasons you can alleage for it, nor at the morall perswasions you can propound to your soule can worke it, (though these bee good meanes, yea, Gods means▪) if you goe about to worke your heart to it in the power of your owne might, all will be in vaine. For as you cannot pray but by Gods Spirit, so neither can you give thankes but by the Spirit▪ Therefore, say as David did: Psal 51. 10. 15. Renew (O Lord) a right spirit in me; and, open my lippes, that my mouth may shew forth thy prayse.

SECTION 2. Touching proofes of Thanks.

IT is not enough to professe How a man may ap­prove his thanks. and utter prayse and thankes to God; you must give proofe of it.

First, Rom. 12. by devoting and giving your selfe to God, to be at the will of him, who is your Soveraigne Lord, who giveth you all that you have, who is alwaies giving unto you, and alwaies doing you good, Psa. 11 [...]. 14. Pay your vowes to him that performes his promises to you. Let it appeare that you ac­knowledge him to be such a one, as you say in your prayses, and that you stand bound and beholding to him indeed, as you say in your thankes; in that you carrie your selfe in your life towards him, as to him who only is Excellent, who onely is God, who is your God, the God of your life and sal­vation; [Page 270] and that, in all holy ser­vice, and in all holy living. For Thankes-doing is the proofe and life of Thanks-giving, and it is a divine saying, The good life of the Thankefull, is the life of Thankeful­nesse. Wherfore every new mer­cy should quicken your resoluti­on to persevere and increase in well-doing, serving God the ra­ther Deut. 28. 47. with gladnes of heart, because of the abundance of all things.

Secondly, Doe good with those blessings, which God gi­veth you. For every 1 Cor. 12. 7. good gift is given to a man to profit withall, not onely himselfe, but every member of that body, whereof he is part. Whatsoever good gift God hath given you, whether corporall, or spirituall, it must be imployed to Gods glory, and to your neighbors good, as well as to your owne, as God shall mi­nister opportunitie. If riches (and the same must be understood of health, strength, wisdome, skill, [Page 271] &c.) be given to you, you must Pro. 3. 9. honour God therewith: and as 1 Cor. 16 2. God doth prosper you in any thing, you must communicate to them that need; as to the poore, sicke, weake, simple, and ignorant. If God give knowledge, faith, spi­rituall wisdome, abilitie to pray, or any other of his rich graces, you must not hoard them up, and keep them reserved for your owne private benefit; but you must communicate them to o­thers, and improve them for the good of others; for the procu­ring their spirituall good, and edifying them in faith, hope, and love.

By communicating your goods and common gifts of God in this sort, you make your selfe Luk. 16. 9 friends with them, against a day of need; and when you honour GOD, and doe good with any the ta­lents which GOD putteth into your hand to trade with, then you make the best improvemēt [Page 272] of them. Hee who thus maketh God his friend in his prosperitte, shall certainely finde him to be his sure friend in adversity in this life: and when he shall be put out of his Stewardship at death, then L [...]k. 16. 9 he shall be received into the ever­lasting habitations. When, the more you prosper, the better you desire and endevour to be, and to doe more good, this is an infal­lible proofe of true thankfulnes, and is an evident signe that you walk with God in prosperity, as he would have you.

Give all diligence therefore, to learne this lesson, Phil. 4▪ 12 how to be full, and how to abound; But know it can be learned no where but in Christs Schoole, and can never be practised but by Christs strength. This is it which the Phil. 4. 12. 13. Apostle had learned, and said, he was able to doe it through Christ that streng­thened him. It is a most needfull and high point of learning, to be instructed, and to know, every [Page 273] where, and in every thing how to be full and to abound: of the two, it is more rare, and more difficult, then to know how to bee abased, and to suffer want, which shall be the subject of the next Chapter.

SECTION 1.

EVery day wil bring forth Ma [...]. 6. 3 [...] his evill, and crosse, whe­ther lighter & ordinary, or more heavy and rare. The first sort riseth partly from the common frailties of the per­verse natures of thē with whom you shall converse, and partly from your owne, as from tetchi­nesse, and aptnesse to take things in ill part. Such are discourtesies from those of whom you loo­ked [Page 274] for kindnesse; Imperious­nesse, and too much dominee­ring of Superiours; sullennesse, negligence, and disregard from inferiours; an awkewardnesse and crossenesse in the persons and things with which you have to deale.

Touching these, the Rule is:

Lay not these to heart, too Rules con­cerning lighter crosses. neare you, Make them not grea­ter than they be, through your im­patiency (as many doe) who, up­on every light occasion of dislike cast themselves into such an Hell of vexation and discontent, that all the blessings they receive that day, are scarce observed, or can make their lives comfortable. Whereas Wisdome should pre­vent, and Love and Wisedome should cover and passe by most of these; seeing, as if you saw not: or if you will give way to any passion at these, let it be with ha­tred of their and your sin, which is the cause of these, and all other [Page 275] crosses. These should occasion you to pitty, and pray for them that give you this offence, and for your selfe, who many times without cause take offence. You may (if need require) shew your dislike, and admonish the offen­der, if so bee you doe it with Iam. 3. 13 meekenesse of wisedome: but learne hereby to warne your selfe, that you give not the like offence.

But whether your crosses and Rules how to beare all crosses. afflictions be seeming onely, and in conceit, or indeed; whether from God immediately, or from man; whether light or heavie, follow these directions: 1. Be not transported with passion and choler like Gen. 4. 23, 24. proud Lamech, and Ionas 4. 7, 8, 9. froward Ionas. 2. Be not over­whelmed, or eaten up with griefe, like 1 Kin. 21. 4. covetous Ahab, and 1 Sam. 2 [...] 37. foolesh Nabal: But 3. Beare them patiently. 4. Beare them cheare­fully and thankefully. 5. Beare them fruitfully.

[Page 276]Now to helpe you, that passi­on and heat of anger kindle not, or at least breake not out, or last Remedies not. against sin full anger.

First, Convince your judge­ment thorowly, that passion and rash anger is Mat. 5. 22 Eccles. 7. 9. forbidden and ha­ted of GOD. It is a fruit of the Gal. 5. 20 flesh. A worke of the Iamos 3. 14, 15. Devill. Bred and nourished by Pro. 21. [...]4 pride, Pr. 14. 29 folly, and Ionas 4. 1, 2, 3. selfe-love. Also that it surpriseth all the powers of right reason, putting a man be­sides himselfe, causing him to a­buse his tongue, hands, and the whole man, making him like a foole, to let flye and cast fire­brands at every thing which crosseth him, and that not onely against his neighbour and 1 Sam. 20. 30. 33. dea­rest friends, but against God him­selfe. Ion. 4. 9. Consider likewise that it maketh a man out of case to 1 Tam. 2. 8 [...] pray, heare the 1 Pet. 2. 1 Iam, 1. 19. Word, or to performe any worship to God, and unfit to speak, or heare reason, or to give or receive good counsell. God [Page 277] barreth such as are froward, the Pr. 2 [...]. 14 company of good men, and saith, That such a one doth Pr. 29. 22 abound in transgression, & that there is Pr. 29. 20 more hope of a foole than of him. Wher­fore he must needs be exposed to all the just Pr. 19. 19 iudgements of God, temporall and eternall. By these and such like thoughts, worke your selfe to an ill opinion of this vice, and to such a loathing of it, that you may beware and shun it.

Secondly, Observe watchfully when anger beginneth to kindle and stirre in you, and before it flame & break forth into tongue or hand; set your reason aworke, let it step before it, to hold it in and bridle it. Nay, set Faith a­worke, having in readinesse, and calling to minde, such pregnant Scriptures as these: Eph. 4. 26 Be angrie, but sinne not. And, Eccl. 4. 9. Anger rest­eth in the bosome of fooles. And say thus, Shall I sinne against God? Shall I play the foole?

[Page 278]Then you sinne, and play the soole in your anger, first, when it is without cause, as, when nei­ther Rules shewing when a man sin­neth in his anger. GOD is dishonoured, nor your neighbour or your selfe in­deede injuried; when it is for trifles, and onely because you are crossed in your will, and desire, and the like: but chiefly when you are angry with any 1 Kin. 22 24. 26. for wel­doing. Secondly, though you have cause, yet if it be severed from love to the person of him with whom you are angry, so as you neglect the common and needful offices thereof. Thirdly, when it exceedeth due measure, as when it is over-much, and o­ver-long. Fourthly, it is sinfull when it bringeth forth evill, and unseemly effects, such as neglect, or ill performance of dutie to GOD, or man; also when it breaketh out into lowd, clamo­rous, reviling, or s [...]appish pee­ches, or into stamping, sta [...]ing, flinging, churlish, sullen, or dog­ged [Page 279] behaviour, or when it brea­keth out into any injurious act.

Thirdly, If you cannot keepe anger from rising, and boyling within you, yet be sure that you binde your tongue and hand to the good behaviour. Make a Cove­nant with them, & charge them not to shew it, nor partake with it any farther then considerate reason, and good conscience shall advise you. Set a Law to Psal. 39. 1. Psa 14 1. 3. your selfe, that you will not chide, nor strike while you are in your scalding heate of anger. If there be cause of either, de­ferre it untill you be your selfe. If you say, that if you doe them not in your heate, you shall doe neither. I answer, that in saying so, you discover a great deale of impotencie, folly, & corruption. I am sure you never doe them well in passion. And conscience of dutie should lead you to chi­ding, and correcting, when there is cause, not passion: for, in it, [Page 280] you serve and revenge your selfe upon the partie, but not God.

Fourthly, Both before and when you are in a chafe. See GOD by the eye of your Faith comming in, hearing you, and looking upon you. This will Psa. 11. 4, 5 make you whist, and quiet, cau­sing you not onely to hold your hands and tongue, as you finde by experience you use to doe, when some reverend friend cō ­meth in; but this will coole and abate your very inward heate and passion.

Fif [...]ly, if you feele your corrup­tion and weakenesse to be such, and the provocation to anger to be so great, that you feare you cannot hold, then if it be possi­ble, avoid all occasions of an­ger, remove your selfe, but in a peaceable and quiet manner, from the person, object, or occa­sion thereof. And at all times Pro. 22. 24, 25. shunne the company of an angry man, as much as your calling will [Page 281] give you leave, lest you learne his wayes.

Sixthly, Howsoever it may happen that anger doe kindle in you, and breake out; Be sure that you [...]u [...]d [...]e it before it grow into hatred of him with whom you are angry. For this cause, Eph. 4. 26 Let not the Sunne goe downe upon your wrath, you know not what ha­tred it may hatch before mor­ning. And the best means which I know to subdue it, is, If you finde your heart to boyle against any, Mat. 5. 44 pray heartily to God for him in particular for his good: this you are commanded. And be so farre from seeking revenge, that you force your selfe to be loving and kinde, shewing all good offices of love with wisedome, as you shal have occasion; overcome evill Rom. 12. 17 20, 21. with good. Pray also to God for your selfe, that he would please to subdue this passion for you. This act of love to him perfor­med before God, before whom [Page 282] you dare not dissemble, will ex­cellently quench wrath, and pre­vent hatred aganist him with whom you were angry, and will give proofe betweene God and your Conscience, that you love him.

If, pleading for your selfe, you shall say, It is my naturall consti­tution to be cholericke, and flesh and bloud will have their course, Know, this is to nourish your passion. Knowalso, it is a wicked and hateful constitution of body, which came in with the fall. And 1 Cor. 15 50. flesh and bloud shall not inherite the kingdome of God. Say not, I am so crossed and provoked, never any the like. For [...] Pet. 2. 23 Heb. 12. 2, 3. Christ was more injured and more pro­voked, yet was never in a chafe. And you provoke God daily a thousand times more every day, yet he is patient with you. Say not, It is such an head-strong passion, that it is impossible to one who is of a cholericke na­ture, [Page 283] thus to bridle and subdue it. For, I can assure you, that by u­sing the former meanes, if a man also do oft, and much shame and abase himselfe before God for his passion and folly, and daily repent thereof, and be watchfull over himselfe, he may of a most cholericke man, become most meeke before hee dye. I have seene it in old men (whose age in it selfe giveth advantage to tutchines and frowardnes) who were exceeding passionat intheir youth, yet through the grace of God, by constant cōflict against this vice, have attained to an ad­mirable degree of meeknesse.

Next, as carnal anger, so worldly griefe must be avoided in all sorts of crosses. For, by it you repine against GOD, fret against men, and doe make your selfe unfit for 1 Kin. 21 4. naturall, civill, and spiritual du­ties, and if it be continued, 2 Cor. 7. 10. it worketh death.

The best remedy against world­ly [Page 284] sorrow for any crosse, is to turn it into godly sorrow for sin, which is the cause of the crosse. Re [...]e lie against worldly griefe. This will cause 2 Cor. 7. 10. repentance to sal­vation, never to be repented of, and will drive you to Christ, in whom if you beleeve, you shall have joy and comfort; even such 1 Pet. 1. 6. 8. ioy unspeakeable which will dis­pell and drie up both this, and all other griefes whatsoever. For godly sorrow doth alwaies, in due time, end in spirituall joy.

SECTION 2. Of bearing all crosses patiently.

IN the third place, I told you that you must beare all your afflictions and crosses patiently. By Patience, I doe not meane a Stoicall sensclesnesse, or blockish stupiditie, like that of Gen. 49. 14, 15. Isachar. Nor yet a counterseit patience, like Gen. 27. 41, 42. Esau's, and 2 Sam. 13 13. 22. Absaloms. [Page 285] Nor a meere civill and morall pa­tience, which wise Heathen, to free themselves from vexation, and for-vaine-glorie, and other ends, attained unto. Nor yet a Rev. 2. 2. prophane patience, of men insen­sible of GODS hishonour. Nor a patience-perforce, when the suf­ferer is meerely passive; But a Christ an holy patience, wherein you must be sensible of Gods hand, and when you cannot but feele an unwillingnesse in nature to beare it; yet, for conscience to Gods Commandement, you doe submit to his will, and that vo­luntarily, with an active patience, causing your selfe to be willing to beare it so long as God shall please, like the Mat. 26. 39. 42. patience of Christ: Not my will, but thine be done. The excellencie of Christs suffe­ring, was not in that he suffered, but in that he was obedient in his suffering. He was Phil. 2. 8. obedient to the death. So likewise no mans suf­fering is acceptable, if he be not [Page 286] active and obedient in suffering.

This Patience is a grace of the Spirit of God, wrought in the heart A descrip­tion of Christian patience. and will of man, through beleeving, and applying the Commandement, and promises of God to himselfe; whereby, for 1 Pet. 2. 19 conscience sake to­wards God, he doth submit his will to Gods will, willing quietly to beare, without bitternesse and vexation, all the labours, changes, and evill oc­currents which shall be fall him in the whole course of his life, whether from God immediately, or from man; as also to wait quietly for all such good things which God hath promi­sed, but yet are delayed and unful­filled.

To induce you to get, and to shew forth this holy Patience, know that Heb. 10. 36. you have need of it, and that in these respects:

1. You are but halfe a Christi­an, Induce­ments to patience. you are imperfect in your parts, you want a principall part, if you want patience: thus S. Iames argueth, implying that hee that [Page 287] will be Iam. 1. 4. entire, and want nothing to make him a Christian man, he must have patience. This pas­sive obedience is greater than a­ctive, it is more rare, and more difficult to obey in suffering, than to obey in doing.

2. You have not a sure possession of your soule without patience; In your patience Lu. 21. 19. possesse yee your soules, saith our Saviour. A man without patience, is not his own man: hee hath not power Pro. 25. 28. nor rule over his owne spirit, nor yet of his own body. The tongue, hand, and feet of an impatient man, will not bee held in by reason. But he that is patient, enjoyeth himselfe, and hath Pro. 16. 32 rule over his spirit; no crosse can put him out of possession of himselfe.

Thirdly, There are so many op­positions and lets in your race, and growth of Christianity, that without patience to suffer, and to Rom. 8. 25. wait, you cannot possibly bring forth good fruit to God, nor [Page 288] hold out your profession of Chri­stianitie to the end; but shall give off, before you have enjoyed the Heb. 10. 36. promise. Therefore you are bid to Heb. 12. 3 runne with patience the race which is set before you. And the good ground is said to bring forth fruie with Luk. 8. 15 patience. And the faithfull are said Heb. 6. 12 through Faith and Patience to inherite the Pro­mises.

Fourthly, Patience worketh Rom 5. 5 experience, without which no man can be an expert Christian; this experiēce being of the grea­test use to confirme a Christian soule in greatest difficulties. This be said of the necessitie, together with the benefit of patience, that you may love it, and may desire to have, and shew it.

By what meanes you may at­taine it, followeth:

First, you must be after a sort Meanes of patience. impatient, and must spend your passion on your lusts which war in your members, fall out with [Page 289] them, Col. 3. 5. mortifie them; for nothing maketh a man impatient, so much as his lusts doe, both be­cause they wil never be satisfied, & it is death to a man to be cros­sed in them; and because the ful­filling of lusts doth cause a guilty conscience, whence followeth impatience & troublesome vexa­tion upon every occasion, like unto the raging Sea, which with every wind doth [...]ome, and rage, and Isa. 57. 20 cast up nothing but filth and dirt: And as Saint Iames saith, Iam. 4. 1. Whence are warres and braw­lings? So I say of all other fruits of impatiencie, But from your lusts that warre in your members. Take away the causes of impati­ency, then you have made a good way for patience.

Secondly, Lay a good sounda­tion of patience: you must be humble and low in your owne eyes, through an appre [...]ēsion that you are lesse then the least of GODS mercies, and that your Ezr. 9. 13 greatest [Page 290] punishments are lesse than your ini­quities have deserved. As any man hath abounded in humility, so hath [...]ee abounded in patience, witnesse the examples of Abra­ham, Moses, Iob, David, and o­thers.

Thirdly, Store your heart with faith, hope, and love: all these, and either of these do calm [...]he heart, and keepe it [...]eadie. For besides that, they quiet the heart in the maine, giving assurance of Gods love in Christ▪ Rom. 5. 1. 3, 4. For being ius [...]fi­ed by faith, we have peace with God, rei [...]yce in hope, whence joy and patience in tribulation. And who can be impatient with him whom hee loveth with all his heart and strength? These graces also doe furnish a man with an ability of spiritual reasoning and disputing with a disquieted soule, where­by it may be quieted in any par­ticular disquietment.

Wherefore the fourth meane of patience is, to doe as Dav [...] [Page 291] did, whensoever you finde your heart begin to boyle, and to be impatient, you must (before pas­sion hath got the bit in the teeth, and carried you out of your selfe into height of impatience) Ps. 42. 11 aske your soule what is the matter, and why it is so disquieted within you. This do seriously, and your heart will quickly represent to your thoughts, such and such crosse, or crosses, stretched out upon the tenters of manifold aggrava­tions. All which you must an­swer by the spirituall reasoning of your faith, grounded on the word of God, whereby you may quiet your heart, and put it to si­ [...]ence.

Whatsoever the affliction be that may trouble you; you may [...]e furnished with reasons why you should bee patient, taken (1) from GOD that sent it: (2) from your selfe, on whom it [...]eth: (3) from the nature and [...]e of the affliction it selfe: (4) by [Page 292] considering the evils of impati­ence: (5) by comparing the bles­sings you have, and are assured that you shall have, with the crosses you have, especially if patiently en­dured. You shall from all these considerations see reason, why your heart should be quiet un­der the greatest afflictions.

First, consider well, that what­soever the trouble and crosse be, and whatsoever bee the instru­ment of it, either in the sense of evill, or in the want of good pro­mised, God your Father, (1) who doth all things according to the wisedome and counsell of his will; (2) who doth afflict with most tender affection; (3) who correcteth and afflicteth in mea­sure; (4) who hath alwayes ho­ly purposes and ends in all affli­ctions, and that for your good, hath sent it.

First, consider that it was God that did it. [...]mos 3. 6 2 [...]am. 16. 10. There is no evil ( [...] of punishment) in a City, whic [...] [Page 293] the Lord hath not done, saith A­mos. 1 Sam. 3. 18. It is the Lord, let him doe what seemeth him good, saith El. Psa 39 9. I opened not my mouth, saith Da­vid, because thou ( Lord) didst it. Iob 1. [...]1 Hos. 6. 1. 1 Sam. 2. 6 7. The Lord hath given, and the Lord hath taken away, blessed bee the Name of the Lord, saith Iob.

2. All this GOD doth to his children with Heb. 12. 5, 6. a fatherly affecti­on in much love and pitty. He hath your Psa 31. 7 soule still in remem­brance, while you are in adversitie. Yea, he beareth some part of the burden with you: for (speaking after the manner of man) hee saith, that Isa. 63. 9. in all the afflictions of his children, he is afflicted. Lam. 3. 33 He delighteth not in afflicting the chil­dren of men, much lesse his owne children.

If you aske, Why then doth hee afflict, or why doth he not ease you speedily? I aske you, Why a tender-harted father, be­ing a Chirurgion, who is grieved and troubled at the paine and an­guish, [Page 294] which he himselfe caused his childe to feele with corro­sives, or hot irons, would not­withstanding apply the burning irons, and suffer those plaisters to vexe him for a long time? You will say, Sure the wound or ma­lady of the childe required it, and that else it could not be cu­red. This is the case betwixt God and you: Gods heart is tender, and yerneth towards you, when his hand is upon you: therefore beare it patiently.

3. Isa. 27. 8. God afflicteth you in mea­sure, fitting your affliction for kinde, time, and weight, according to your need, and according to the strength of grace which he hath already given you, or which certainely he will give you. He doth 1 Cor. 10 13. never lay more upon you, then what you shall be able to beare: and will alwayes with the crosse and temptation, make a way to escape. The husbandman will not alwayes bee Isa. 28. 24 25. plowing, and [Page 295] harrowing of his ground, but onely giveth it so many earths, and so many tynes, to some more, to some lesse, as the ground hath need, and as it can beare them. So likewise he thresheth his di­vers sorts of graine, with divers Instruments, according as the graine can endure them: Isa. 28 26 27, 28. the fit­ches are not threshed with a thre­shing instrument, neither is the cart wheele turned about upon the cummin: bread-corne is bruised: because hee will not ever be thre­shing it, nor breake it with the wheele of his cart, nor bruise it with his horsemen. If the hus­bandman doe all this by the dis­cretion wherewith God hath in­structed him; can you think that Isa 28. 29 God, who is wonderfull in coun­sell, and excellent in working, will plow, and harrow any of his ground, or thresh any of his corne, above that which is fit, and more than his ground and corne can beare? Should not [Page 296] you, his ground and corne, bee patient at such tillage, and at such threshing.

4. Gods end in afflicting, is al­wayes his owne glory in your good; as, to humble you, and to bring you to a sight of your sinne, to breake up the fallow ground of your heart, Hos. 10. 12 that you may sow in righteousnesse, and reape in mercy; to harrow you, that the seed of grace may take root in you. All Gods afflictions are either to re­move impediments of grace: ( Isa. 27. 9. By this, saith Esay, shall the ine­quity of Iacob bee purged, and this is all the fruit, to take away his sin. All the plowing is but to kill weeds, and to fit the ground for seed; all the threshing and win­nowing, is but to sever the chaffe from the corne; and all the grin­ding, and boulting by afflictions, is, but to sever the bran from the flowre, that Isa. 66. 20 Gods people may be a pure meate-offering acceptable to him.) Or else he afflicts, that [Page 297] his children might have experi­ence of his love & power in pre­serving and delivering them, or that they might have the exer­cise, proofe, and increase of faith, Rom 5. 4 hope, love, and other principall graces, scil. to worke patience and experience by them, which serve for the beautifying & perfecting of a Christian. 1 Cor. 11 32. God doth iudge his children here, that they may repent, and be reformed, that they may not bee condemned with the world. Gods end in chastising you, shall be found to be alwayes for your good, that you shall be able to say, Psal. 119 67 71. It was good for mee to be afflicted: For it is Heb. 12. 10, 11. that you may be partaker of his holinesse, and ac­cordingly of his glory and hap­pinesse. Beare therefore all affli­ctions patiently, for they are for your good.

If this be your crosse and trou­ble, that you want many of the graces and good gifts of GOD which he hath promised: Know [Page 298] also that this deferring to give graces and comforts, is of God, not out of neglect or forget ful­nesse of you; but of set, wise, and good purpose, even to you-ward: As to inkindle your desires more and more after them; and, it may be, that you should seek them in a better manner. It is likewise to try your faith, and hope, whe­ther you will doe him that ho­nour, as to wait and rest upon his bare word. When you are fit for them, you shall have them. You must therefore worke your heart yet to wait patiently for them, considering the faithful­nesse & power of God that pro­mised, and how that 2 Cor. 1. 20. all the pro­mises of God are Yea and Amen in Christ. He is wise, true, and able to fulfill them in the due time, and in the best manner; for Heb. 10. 23. 37. faith­full is he that hath promised, and will fulfill it: and yet a little while, and hee that shall come, will come, and will not tarry.

[Page 299]Secondly, when the Soule be­ginneth to be disquieted, consider your selfe how unworthy you are of any blessing, how worthy you are of all Gods curses, yea, of eternall damnation in Hell; and that justly, because of the sin of your nature, and wicked acti­ons of your life. When you shall doe thus, your heart will be qui­et and content, you wil say with the Church (whatsoever your trouble be,) Mic. 7. 9. I will beare the in­dignation of the Lord, for I have sinned against him. He that doth acknowledge that he hath deser­ved to be hanged, drawne, and quartered for an offence against the King, if the King will be so mercifull that he shall escape on­ly with a severe whipping, to re­member him of his disloyaltie, (though he smart terribly with those lashes,) yet in his mind he can beare them patiently, and gladly. If you can thinke thus, I deserve more punishment in [Page 300] this kinde, nay, in any other, to­gether with this, inal other with this one, or with these few, my punishment is Ez [...]. 9. 13 lesse than mine ini­quities deserve: for I might▪ have beene frying in Hell long since, and have beene past all meanes and hope of salvation, but I live, and have time, and meanes to make a good use of my afflicti­ons; These thoughts will cause you to say, Why am I? Why is living man sorrowfull? that is, im­patiently sorrowfull, or why doth he complaine (saith the Lam. 3. 39. Pro­phet) what? shall man who is pu­nished for his sinne, but not fully to his desert, yet complaine? for he yet Lam. 3. 40 liveth to search his wayes and turne to the Lord, and seeke mercy: Say with the Church in all your distresses, Lam. 3. 19 20, 21, 22. Its▪ Gods mercy it is not worse. It is Gods mercy I am not utterly consumed.

Thirdly, When your soule be­ginneth to bussle and bee out of quiet under afflictions, whether [Page 301] inward in soule, or outward in body or state; consider the na­ture & use of them to you-ward. To the eye and touch of sense they are Heb. 12 11. evill, and as poyson, things hurtfull and dangerous; but to the eye and touch of faith, they are good, & as good physicke, 2 Cor. 4. 16 most healthful to the soule, 2 Cor. 4. 17, 18. and saving. God the skilfull Physician hath quite altered the nature of crosses to his children; he that bringeth light out of darknesse, so tempers afflictions, that they become good antidotes and pre­servatives against sinne, and good Isa. 27 9. purgatives of sinne. The core, sting, and curse of the crosse; which remaineth to a wicked man, is by Christs patient suffe­ring, and Gods mercy, taken quite away out of the afflictions of beleevers. Afflictions to the godly, are not properly punish­ments serving to pacifie GODS wrath for sinne; but are onely chastisements to remove sinne, [Page 202] and are exercises of graces, and meanes of holinesse. For they serve either to prevent evil, or to reforme it: either to make way for grace, or to quicken and in­crease grace, or to discover and give proofe of it. God is as a wise and skilful Gold-smith, he knowes how to purge his Gold, by cast­ing it into the 1 Pet. 1. 7 fire of affliction, which fire is not the same to the drosse, which it is to the gold; it consumes the drosse, but refineth the gold, that it may be fit to be made a vessell of Honour. Fire serveth to trie gold, as Well as to purge it: for pure gold though it remain in the fire manie daies, the fire cannot waste it; when it is once pure, it will hold its waight still for all the burning. Hence it is that the Psalmist saith, Psal. 119. 67. 71. It is good for me that I have beene afflicted, that I might learne thy statutes: and the Apostle saith, Rom. 8. 28 All things worke together for good to them that love God. He is [Page 303] a froward & foolish person, who being sicke of a deadly disease, doth not patiently and gladly endure the gripings, & extreame sicknes of stomacke, and bowels, when he knoweth that this his sicknesse, caused by bitter phy­sicke, is for his health.

You will say, If you could Obiect. 4. finde that your afflictions did you any good, you should not onely be patient, but glad under any afflictions.

I answer: Whatsoever you Answ. feele, faith in Gods Word will tell you, that they both now doe you good, and hereafter you shall feele the benefit of it. The benefit of Physicke is not alwaies felt the day you take it, but chiefly when the Physicke hath done wor­king. The chiefe end why GOD tryeth and purgeth you by af­flictions, is, that he may humble you, and prove you, to doe you good at your latter end. Reade Deut. 8. 15, 16. You should therefore [Page 304] be patient in the meane time.

Fourthly, If yet your heart be­gin to be disquieted, because of 4 such or such an affliction; Con­sider with your selfe, what harme impatience will doe you, compared with the good that will follow a patient enduring of it. For, be­sides that it depriveth you of your right understanding, and maketh you to forget your selfe, as I have said, even to forget your dutie both to God and man; it is the readiest meanes to dou­ble, and lengthen the affliction, not to abate it, and take it off. That parent which intended to give a childe but light correcti­on, if this childe be impatient, and catch at the rod, and strug­gleth to get the rod, or to get a­way by force from him, is here­by more incensed, and doth pu­nish him more severely. But if in any affliction you doe patiently 1 Pet. 5. 6. submit your selfe under GODS mightie hand, (besides that ease [Page 305] and quiet it giveth to the soule, and experience and hope which it worketh in you,) it is the rea­diest meanes of seasonable deli­verance out of it; for then GOD will exalt you in due time. GOD is wise, and too strong to be over­come by any meanes, but by strong prayer, and humble yeeldance Hos. 12. 4. to his will.

Fifthly, If yet your soule be 5 disquieted within you at anie crosses; that you may quiet your soule, you must not (as most doe,) take onely into the one skale of your consideration, the waight and num­ber of your crosses, together with such and such aggravations; but withall put into the other skale the manifold mercies and favours of God, both in the evils you have escaped, and in the benefits which heretofore you have re­ceived, and doe now enjoy, and which (you beleeving) have cause to hope to receive hereaf­ter. But amongst all his mercies, [Page 306] forget not this one which you have alreadie, GOD hath given Christ unto you, whereby he him­selfe is yours, & is your portion. Now, if you have Christ, you have with him, Rom. 8. 32. all things also which are worth the having.

When you have thus weighed, unpartially, blessings & mercies against crosses, you will tell me, that for one crosse, you have an hundred blessings, yea, Psa. 119. 71. a bles­sing in your crosses, and you will say, that this one mercie of being in Christ, it alone weigheth up all crosses, and maketh them as light as nothing; giving you so much matter of joy & thankes, even in the midst of affliction, that you can neither have cause, not time, to be impatient, or to repine at a­nie affliction, but to Rom. 5. 1, 2, 3. reioyce even in your tribulations.

And as for the time to come, when you thinke thereof, you wil, with the Apostle Paul, when you have cast up all your crosses [Page 307] and sufferings of this presēt time, yet Rom. 8. 18 reckon, that they are not wor­thy to be compared with the Glorie that shall be revealed in you: For they are but short for time, and light for weight, being compared with the everlasting weight of glo­rie which they will cause to you, if you endure them patiently. I will say nothing of the shortnes and lightnesse of your afflictions [...]n comparison of the farre more intolerable and eternall weight of torments of Hell which you es­cape: and in comparing afflicti­ons with glorie; I will point out to you onely the Apostles grada­tion, you shall have, for 2 Cor. 4. 17. afflicti­on, glory; for light affliction, weight of glorie; for short affli­ction, an eternall glorie; for com­mon and ordinarie affliction, ex­cellēt glorie: And albeit, it might be thought that hee had said e­nough, yet he addeth degrees of comparison; yea, goeth beyond all degrees, calling it more excel­lent, [Page 308] farre more excellent: for thus he saith, Our light affliction which is but for a moment, worketh for us a farre more excellent and eter­nall weight of glory. Indeed you must not 2 Cor. 4. 18. looke at the things which are seene with the eye of sense: but at things which are not seene, (which are spirituall and eternall) seene onely by the eye of faith.

You will say, If you did beare afflictions for Christ, then you Doubt. could thus thinke, and thus ex­pect; but you oft-times suffer af­fliction iustly for your sinne.

I answer, Though this place Answ. principally point at martyrdom and suffering for Christs cause, yet it is all one, in your case, if you will beare afflictions pati­ently for his sake. A man may A mā may suffer for Christ two wayes. suffer afflictions for Christ two wayes; First, When he suffereth for his Religion, and for his cause. Secondly, When a man suffereth any thing which God layeth up­on him quietly for Christs with [Page 309] and commandement sake. This lat­ter is more general than the for­mer, & the former must be comprehended in this latter; else the former suffering for CHRISTS cause, if it be not in 1 Cor. 13 3 love and o­bedience, and for Christs sake, our of Conscience to fulfill his will, is nothing: whereas he that endureth patiently GODS just punishment for sinne, for Christs sake, endevouring to submit his will to the will of Christ; this man suffers, that is, patiently en­dureth affliction for CHRIST, though he never be put to it to suffer for profession of Christ: and, if such a one were put to it, hee would readily suffer for Christs cause. And such afflictions as these, thus patiently endured, worke also this excellent weight of glorie, as well as the other.

By these and the like reasonings of faith, you may worke your soule to patience, as David and o­thers Psal. 42. Psal. 43. have done, by casting anchor [Page 310] on God, and on his Word, fixing their staie and hope in GOD. Let the issue of your reasoning be this, I will waite on God, and yet, for al matter of disquietment, praise him who is the health of my countenance, and my God. Thus 1 Sam. 30 6. David quieted his heart, when he heard tydings, that his Citie Ziglag was burnt, and that his wives and all that he had, toge­ther with the wives & children, and all that his souldiers had, was carried captive; and when he saw that his souldiers began to mu­tine, and when he heard them speake of stoning him, hee incou­raged himselfe in the Lord his God. And good Iehosaphat, in his des­perate condition, cast anchor here, saying, 2 Chr. 20 12. O our God, we know not what to doe, but our eyes are on thee. Thus by the exercise of your hope in God, the heart may be wrought unto much pati­ence and quiet in all distresses. Thus much be said of the fourth [Page 311] meanes of patience in the several branches of it.

A fift meanes of patience is: 5 observe the patience of others, as of the Prophets and faithfull ser­vants of God, who are recorded in Scripture, and left as Iam. 5. 10 11. exam­ples of suffering affliction, and of pa­tience. We count them happy that en­dure, saith Iames. You haue heard of the patience of Iob, and have seene the end of the Lord, that the Lord is verie pittifull and of tender mercie. But especially represent to your thoughts the patience of your head and Saviour Iesus Christ, whom you pierced by your sins, who Isa. 53. 7. as a Lambe dumbe before the shearer, opened not his mouth. Now, if you would consider him who is the Author and finisher of your faith; who, Heb. 12. 1, 2, 3, &c. indured such contradiction of sinners, & such in­tolerable anguish of soule, when hee wrastled with his Fathers wrath; then you should not be wearied nor faint in your minds, [Page 312] when you are under any afflicti­on. If with Christ you set the ioy before you, you shall be able to en­dure the crosse, and despise the shame of all persecution for well­doing, and shall so runne that race that is set before you, with patience, that you shal in the end sit down with Christ, at the right hand of Heb. 12. 2. Rev. 3. 21. the Throne of God.

Sixthly, and lastly, Pray much for patience, waiting patiently for Iam. 1. 4, 5. it: and without doubt, the God of patience and consolation, who hath commanded it, who seeth that you have need of it, who hath promised to give you all your petitions which you make according to his will, will surely give you patience.

SECTION 3. Of bearing afflictions thanke­fully and fruitfully.

TO beare adversitie and af­flictions Of bearing crosses thankfully well, it is not e­nough that you beare them pati­ently, because you deserve them, and because they come from God; but you must beare them Lam. 3. 22 23. Iob 1. 21. thank­fully, Rom. 5. 3 chearefully, and comforta­bly (because they are as you have heard) for your Psal. 119 71. Lam. 3. 27. good. We doe not onely patiently endure the hand of the Chirurgion, and the [...]otions of the Physician, but wee [...]oe thanke them, pay them, and are glad of their receits, though Iam. 1. 2, 3. they put us to paine. Count it ex­ceeding ioy, saith Saint Iames, when you fall into divers temptations, knowing this, that the trying of your [...]aith worketh patience, &c.

Last of all, unto patience and Of bea­ring cros­ses fruit­fully. [...]hankefulnesse, you must adde [Page 314] Psal. [...]19 67. 71. fruitfulnesse, and growth of grace; this should be the fruit of al cros­ses and afflictions, that with Da­vid you may be better for them, and that you may with Iob 23. 10 [...]ob, come out of them as gold refined and purged from drosse. There­fore God doth chasten you as he did Iacob: Isa [...]27. 9. This is all the fruit, to take away your sinne, and that you should bee Heb. 12. 10. partaker of his holinesse. Be better therefore for crosses: then God hath his end, whē after his plowing, harrow­ing, and threshing of you, hee shall reape the crop of well-do­ing, which hee reapeth not so much for himselfe, as for you▪ for Heb. 6. 7. the ground that bringeth fort [...] fruit meet for him that dresseth it receiveth blessing from God. Al [...] good workes are treasured up i [...] heaven for the doers thereof.

When you▪ have learned thi [...] lesson also, Phil. 4. 11 12. How to bee abas [...] and to suffer need, as well as ho [...] to be full and to abound, together [Page 315] with all the fore-mentioned di­rections, how at all times, and in all things to walke with GOD, you shall approve your selfe to be a good Scholler in the Schoole of Christ, one of the highest forme, a good proficient in the profession of Christianitie, one that hath walked far with God; and you shal hereby declare, that you are neither 2 Pet. 1. 5 6▪ 7. 8. barren, nor un­fruitfull, in the knowledge of our Lord Iesus Christ.

Thus much concerning the outward frame▪ and forme of your life and conversation, according to which you must walke with God. The inward truth and life of all this, which is, doing all in uprightnesse, remaineth to bee spoken unto, which follow­eth.

SECTION 1.

ALL which I shall write concerning uprightnesse, will meet in this point. In your whole walking with GOD, you must be upright. Both these, to walke with God, and to be upright, are joyned in this precept; Gen. 17. 1 Walke with mee, and bee perfect, or upright. Hee speaketh not of an absolute per­fection of degrees, in the fulnesse of al graces, which is only aimed at in this life, towards which a man by watchfulnesse and dili­gence may come nearer, and nearer; but is never attained un­till we come to Heaven, amongst Heb. 22. 2 [...]. the spirits of i [...]st men made per­fect. He speaketh here of the per­fection of parts, and of truth of grace in every part, expressing it [Page 317] selfe in unfainednesse of will and endevour; which is uprightnesse.

That you should bee sincere and upright, Reade Iosh [...]a 24. 14. 1 Chro. 28. 9. And the Apo­stle telleth you, that 1 Cor. 5 7, 8 sith Christ Iesus your Passeover is slaine, you must keepe the seven dayes feast of unleavened bread (which shadow­eth forth the whole time of our life here) with the unleavened bread of sincerity and truth. The examples of Gen. [...]. [...] Noah, Iob. 1. 1. Iob, Ioa. 1. 47. Na­thaniel, with many others in the Scripture, are therefore written, that of them you may learne to be upright. There is speciall rea­son why you should be upright.

First, Your God with whom 1 Reasons of upright­nesse. you walke, is M [...]t. 5 4 [...] perfect and up­right: hee is truth, [...]sa 51. 6. Hee loueth truth in the inward parts; all his workes are done in truth; and there was 1 Pet. 2. 21, 22. no guile ever found to be either in the mouth, hand, or heart of your Head Christ Iesus. Now, you should please GOD, [Page 318] and be like your Father, and like your head CHRIST IESVS, following his steps.

Secondly, it is to no purpose to 2 doe that which is right in Gods sight, in respect of the matter of your actions, if in the truth and disposition of your soule you bee not upright therein. For the best acti­on voyd of uprightnesse, is but like a well-proportioned body without life and essential forme. And that is counted as Zach. 7. 5, 6. not done at all to God, which is not done in uprightnesse. This exception is taken against Amaziahs good actions. It is said, Hee did that which was right in the sight of the Lord, but hee did it not in up­rightnesse, he did it not with a per­fect 2 Chr. 25. 2 heart.

Thirdly, the best actions with­out 3 uprightnesse, doe not onely lose their goodnesse; but in Gods account are held to be abomina­ble evils. Such were the Isa. 1. 13, 14 Isa 66. 3. Pray­ers and Sacrifices of the hypocri­ticall [Page 319] Iewes. For GOD holdeth such actions, and such services, to be meere Psal. 78. 34, 36, 37. flatterie, lying, and mocking him to his face.

Now, because there is none so ready to presume and say, he is upright, as is the hypocrite. So E­phraim; Hos 1 [...]. 8. In all my labours they shall finde no iniquitte in mee: that were sinne. And, because there are none so ready to doubt, whe­ther they be upright, as are the tender-hearted and sincere. So it Psal. 51. 10 was with David, when he pray­ed to have a right spirit renewed in him. It will be needfull and use­ful that I shew you, what upright­nesse is, and by what infallible marks you may know whether you be upright or no.

Christian uprightnesse (for of A descrip­tion of Christian upright­nesse. that I meane) is a saving grace of the holy Ghost, wrought in the heart of a man rightly informed in the knowledge of God in Christ, whereby his heart standeth so in­tirely and sincerely right to God­ward, [Page 320] that in the true disposition, bent, and firme determination of his will, hee would, in every facul­tie and power of soule and body, approue himselfe to be such a one, as God would have him to be, and would doe whatsoever God would have him to doe, and all as God would have him, and that for and unto God.

The Author of this upright­nesse is Gods sanctifying Spirit.

The common nature of it, where­in it agreeth with other graces, is, it is a saving grace; It is peculiar to them that shall be saved: for onely they are indued with it; but it is common to all, and to each of that sort, who are effectually called.

The proper seat of this grace is the will.

The ground or spring in man, from whence, through the speci­all grace of the holy Ghost, it ri­seth, is sound knowledge of God and of his will, touching those [Page 321] things which the will should choose, and refuse; and from faith in Christ Iesus, the conduit­pipe through which everybelee­ver doth, of his fulnesse of up­rightnesse, receive this grace to be upright. Herby Christian up­rightnes differeth from that up­rightnesse, which may bee in a meere naturall, superstitious, and mis-beleeving man, yea, in an heathen Idolater; for even such may be unfained in their actions in their kinde, both in actions ci­vill and superstitious, doing that which they doe, in their igno­rance and blindnesse, without dissimulation either with GOD, or man. This S. Paul did before his conversion, hee did as hee Act. 26. 9. thought he ought to doe.

The forme, and proper nature of uprightnesse, is the good inclina­tion, disposition, and firme intenti­on of the will to a full conformitie with Gods will, and that, not in some faculties and powers of [Page 322] man, or in some of his actions, but, universally for subject and object, he would be entire and sincere in all his parts, and in all things; hee would be, and doe, as GOD would have him to be and doe, making Gods will revea­led in his Word and Workes, to be his will, and Gods knowne ends to be his ends.

This holy uprightnesse expres­seth it selfe in three actions▪ two inward, the other both inward and outward.

First, it sheweth it selfe in a Act 11. 2 [...]. Psal. 119 5 [...]. 106. well-grounded and unfained pur­pose 1 Three acts in separa­ble from upright­nesse. and resolution to cleave to the Lord, and to make Gods will to be his will. This is an act of the will guided and concluded from sound judgement.

The second act is an unfained desire and longing of the heart to attaine that his good purpose and 2 resolution, willing or desiring in all Heb. 13. 18 things to live honestly, and to live worthy the LORD in all well­pleasing; [Page 323] longing (with David) after Gods precepts. This is an act Psal. 119. 40. of the affection of desire, a motion of the wil, drawing and thrusting a man forward, giving him no rest, untill he have obtained (at least in some good measure) his said purpose.

Thirdly, uprightnesse sheweth 3 it selfe in a true endevour and ex­ercise (according to the strength and measure of grace received) to be, and to doe according to the former resolutions & desires. Act. 24. 16. Such was the Apostles indeuour, to have alwayes a conscience void of offence towards God and towards men. This indevour is an act of the whole man. All and every active power of soule and body, as there shall be use of them, are imployed in unfained inde­vour.

Now touching indevour, know, there be many thinke they inde­vour sufficiently, when they doe not: others, that they doe not, [Page 324] when yet they doe. The first, if they, to the sluggards longing and wishing, doe joyne an out­ward Some think they endevour, which doe nor. conformity to the meanes of being made good, as to heare the Word, pray now and then, and receive the Sacraments; and if they doe some things which may be done with little labour and difficultie; and if to these they adde some slight and overt assaies to abstaine from sin, and to doe well, they thinke they in­devour much: whereas, if they doe no more, all is to little pur­pose.

For, to indevour, is to Act. 24 16 exercise What it is to ende­vour. the head with study how, and the heart with will and desire, and the hand and tongue, and the whole outward man to doe their utmost, putting to their whole strength, their whole wit their whole skill, & their whole will to subdue sinné, and to bee strengthened in grace, and to be edified, and built up more and [Page 325] more; moving every stone, re­moving or breaking thorow e­very let, shunning al occasions of evill, or whatsoever may streng­then sinne, seeking after, and em­bracing all opportunities and Phil. 3. 11 14. meanes to be strengthned in the inward man. If one meanes will not be sufficient, if there be o­thers to be used, they will finde out and use them also; If they cannot attain their good purpo­ses at once, they will try againe and againe. They who indevour indeed, they doe not onely seeke to obtaine their ends, but they strive in seeking. As hard Stu­dents, as good Warriours, and 1 Gor. 9. 24 25, 26, 27. Wrestlers, and as those who run in a race doe, so that they may obtaine that which they studie, fight, wrastle, and runne for. It is not a bare wishing and woul­ding for a fit, or an ordinary see­king; but an earnest Lu. 13. 24 striving to enter in at the streight gate, that giveth admittāce into the way of [Page 326] holinesse, and into the kingdome of heaven. It is a studying and ex­ercising a mans selfe as in a mat­ter of life and death; and as a wise man would doe for a kingdome, where there is possibility, and hope of obtaining it.

Others, who indeed indevour Some think they indevour not, when yet they doe. to keepe a good conscience to­ward God and man, yet, be­cause they cannot bring into act alwayes that which they labour for, or because they see over­sights, neglects, or some faintings in their indevours, they thinke that they indevor to no purpose. Whereas, if they doe what they can, according to the strength of Grace received, or according to the condition or state wherein What is true inde­vour. they are, which is sometimes better, sometimes worse; If they see their failings in their inde­vors, & bewaile them, & do aske pardon, resolving by Gods grace to strive to do better; this is true indevour, this is that which God [Page 327] for Christs sake doth accept of. For sith that indevour is a part of our holines, you must not thinke Mark. 14. 8 that it will be perfect in this life; if it be true, you must thank God, for he will accept of that.

A mans indevour may be as true, and as much, when yet hee cannot performe what he inde­vours to doe, as it is at some o­ther times, when with the in­devour hee hath also abilitie to performe. As you may see in na­turall indevours. The same man being well and in health, if hee fall and breake not his armes or legges, he doth both indevour to get up, and doth readily get up; but if he be weake, or if falling breaketh his armes and legges; hee also hath a will and desire to rise, and assayeth to helpe him­selfe with one hand, but it will not do; he tryeth with the other, that also will not do it; he in that ca [...]e is faine to lye untill hee see h [...]pe comming: then he wil call, [Page 328] and intreate helpe, & when one giveth him the hand, though he cannot rise of himselfe, yet hee will lift up himselfe, as well as he can, and will hang as light upon him that helpeth him as he can possibly; yea, say a stronger then he detaineth him, that he cannot doe as he would, or keepe him downe, if he as soone as he can have helpe, will aske it: Doth not this same man in his latter condition as truely endevour, as he did in his former? So it is with a spirituall man in his spirituall endevors. If he assay to do what he can, and call to GOD for his helpe, and when he hath it, is glad, and willing to improve it, this is the true indevour, which, concurring with the two former acts, purpose, and desire, giveth proofe of uprightnesse.

There is a twofold upright­nesse: A two-fold upright­nesse. the one of the heart and person; the other of the action. I have described the uprightnes [Page 329] of the person. Then an action is upright, when a man doth not dissemble, but doth meane as he saith, and as the outside of the action doth import, intending as much as is pretended, whether it be in actions toward God or man. The first is, when the heart of man agreeth with, and, in the in­tention thereof, is according to the will of God. The second is, when the outward act agreeth with, & is according to the heart of him that doth it.

That you may rightly judge Rules to direct how to judge of upright­nesse. whether you be upright or no: First, take certaine rules for di­rection, to rectifie your judge­ment. Then observe the markes of uprightnesse.

First, uprightnesse being part of Sanctification, is not fully per­fect in any man in this life; but is mixt with much hypocrisie con­flicting one against the other. It hath its degrees, somtimes more, sometimes lesse; in some things [...] [Page 328] [...] [Page 329] [Page 330] more in some things lesse, accor­ding as either part prevaileth in the opposition, and according as a man groweth or decayeth in o­ther principall and fundamentall graces.

2. Secondly, a man is not to bee called an upright man, or an hypo­crite because of some few actions wherein hee may shew uprightnesse, or hypocrisie: For an hypocrite may doe some upright actions, in which hee doth not dissemble; though he cannot be said to doe 2 King. 10. them in uprightnesse, as Iehu and many others have done; for Iehu destroied the house of Ahab, and the Priests of Baal with all his heart And the best man may doe some hypocriticall and guilefull actions, as (in the matter of V­ria [...]) 1 Kin. 15. 5 David did. It is not the having of hypocrisie that deno­minate than hypocrite, but the reigning of it, which is, when it is not seene, not confessed, be­wailed, and opposed.

[Page 331]A man should judge of his up­rightnes, rather by his wil, bent, and inclination of his soule, and good desires, and true indevours to wel-doing in the whole course of his life, then by this or that particular act, or by his power to doe. David was thus esteemed a man according to GODS owne heart, no otherwise; rather by the goodnesse of his generall course of his life, &c. then by particular actions: for in many things he offended God▪ and polluted his [...]oule, and blemished his repu­tation.

Thirdly, Albeit uprightnesse [...]s to bee judged by the upright [...]tanding of the heart to God­ [...]a [...]d, yet wheresoever upright­ [...]esse Iam. 2. 18. is, it will shew it selfe in mens actions in the course of their lives; only observe this, that in judging [...]our actions, you must not judge [...]em so much by the muchnesse, [...]ad greatnesse of the quantitie, as [...]y the soundnesse, ripenesse, and [Page 332] goodnesse of the quality. If it bee good in truth, according to the measure of grace received, God accepteth it in Christ. She hath 2 Cor. 8. 12 Mark 14. 8 done what shee could, faith our Saviour. A little sound and true fruit, though weake in compa­rison, is farre better than many blades and blossomes, yea, then plenty of grapes, if they be wild and sowre.

SECTION 2. Of the markes of uprightnesse.

THat you may cōceive more distinctly, & may better re­member the signes of uprightnesse, I reduce them to these heads: They are taken 1. from universa­litie Signes of upright­nesse, and whence they are taken. of respect to all Gods will. 2. From specialtie and prioritis of respect to such things as God re­quireth specially. 3. From a will [Page 333] and desire to please God in one place as well as another; in secret as well as open. 4. From a con­stancie of will to please GOD at one time, as well as another. 5. From the true causes efficient and finall. 6. From the effects that follow well-doing. 7. From the ef­fects that follow evil-doing. 8. From the conflict which shall be found betweene uprightnesse and hypo­crisie. Psal. 119. 6

First, the upright man is uni­versall in his respect to the whole will of God.

For first, he unfainedly desi­reth Psal. 119. 33, 34. and indevoureth to know what manner of man hee ought to be, & what he ought to do. He would know & beleeve any one part of Gods will, so farre as it may con­cerne himselfe, as well as another: Threats, as well as promises, Commandements as well as ei­ther; and that not some, but all the threats, all the promises, and all the Commandement. Ioh. 3. 21 Com­ming [Page 334] to the light readily, that his deeds may be made manifest.

He is willing to know and be­leeve, what he should doe, as well as what he should have and hope for. But the hypocrite not so, hee winketh with his eyes, and is Mat. 13. 15 2 Pet 3. 5. willingly ignorant of that sinne which he would not leave, and of that dutie which hee would not doe, and of that judgement which he would not feele. He is willing to know the promises of the Gospell, but willingly igno­rant of the precepts of the Gos­pell, and of the condition [...] annex­ed to the promises.

2. Secondly, His universall respect to Gods wil, is not onely to know, but todoe, and to submit unto it in all things, willing to leave and shun everie sin; willing to doe e­verie thing which he knoweth to be his dutie; willing to beare patiently, thankfully, & fruitfully, everie correction wherwith the Lord doth exercise him. He dis­liketh [Page 335] sinne in all. Hee loveth grace and goodnesse in all. Hee would keepe a good conscience in all acts of Religion towards God; and in all acts of righte­ousnesse and sobrietie towards and amongst men. Hee would forbeare not onely those sinnes to which his nature is not so much inclined, or to which his condition of life affoordeth not so manie temptations: but those to which his nature and conditi­on of life doth most carrie him, he will cross [...] himselfe in his dea­rest iust, namely, his darling and beloved sinnes; his * owne sinne, Psal. 18. 23 as David calleth it. Neither doth he indevour to abstaine from those vices which may bring losse, and are out of credit, which some men punish, & all men cry shame on: but such as through the iniquitie of the times, are in countenance with the greatest, Dan. 3. 18. Act. 4. 19. and practised by most; the for­bearance whereof may threaten [Page 336] and procure danger and discredit the doing whereof may promise and performe much worldly gaine and honour. Moreover, the upright man doth not only strive to doe those holy and vertuous actions which are in credit, and for his advantage in the world; but those also which may expose him to disgrace and Dan. 6. 10 losse even of his life and livelihood. He would abstaine as well from lesse evils, even 1 Thes. 5 22. from appearance of evils, as from grosse sinnes: And would so doe the greater things of the Mat. 13. 19 Law, as not to leave the other un­done. But the Mar. 6. [...] hypocrite not so, there is some sin he wil not leave, some dutie he will not doe, &c. Follow the opposition.

2. Secondly, an upright man is knowne by this. Where GOD hath laid a speciall charge, there he will have a first and speciall re­spect to it. As to Mat. 6. 33 seeke the king­dome of God and his righteousnesse, that Luk. 10. 42. one thing necessary: and to [Page 337] shew a Gal. 6. 10 Psal. 16. 2. specialty of love to the hous­hold of saith. To be first and most at home, reforming himselfe and his, Mat. 7. 5. Mat. 23. 23 pulling out the beame out of his owne eye. To be most zealous for matter of substance in religion, and lesse in matter of ceremony and cir­cumstance. Lastly, his chiefe care will bee to apply himselfe to a [...] conscionable discharge of the duties Luk. 3. 10 to 1 [...]. 1 The. 4. 12 [...]f his particular calling; knowing [...]hat a man hath no more consci­ence nor goodnesse in truth, then [...]e hath will and desire to shew [...] in the workes of his particular [...]ace and calling. The Mat. 7. 3. 4, 5. 1 [...]m. 5. 13 2 The. 3. 11 hypocrite [...] contrary in all these.

Thirdly, the upright man inde­ [...]oureth to approve himselfe to God, [...] well in secret, as openly; as well [...] the inward man, as in the out­ward; as well in thought, as in [...]ord and deed. But it is quite Mat. 6. 2. &c. [...]therwise with the hypocrite, if [...] may seeme good to men, it is [...] he careth for.

Fourthly, the upright man is [Page 338] constant▪ his will is that he might Act. 24. 16 alwayes please God. He doth as well bethinke himselfe how to doe well in prosperity, as in ad­versity, and even then studieth how to be able to hold out be­fore God, if his state should alter. I do not meane such a constancy as admitteth of no intermissions or stoppages in the open course of his life. A constant running spring may betweene two hils be stayed in his course for a time, by damming it up; yet the spring will approve it selfe to run con­stantly; for it wil be stil thrusting to get thorow, or get under; or, if it can doe none of these, it will raise it selfe in time (according to its strength) and get over all lets, and will beare down all be­fore it, and will run with a more full streame afterwards, by as much as it was before interrup­ted; so it is with an upright ma [...]. But the hypocrite is but by fi [...] and starts; as he Iob 27. 10. calleth not on Go [...] [Page 339] at all times, so it is with all other his goodnes, it is but as the Mat. 13. 21, 22. Hos. 6. 4. corne in stony ground, and amongst thornes, and as a morning dew, it endureth but for a season.

Fifthly, An upright man is known by the causes from which all his good actions spring, and to which they tend, for these two, the efficient, and the end, de­nominate the action.

1. That which causeth the up­right man to endevour to keepe a good conscience alway, is an inward principle and power of grace, causing him through faith in Ioh. 15. 2. 5. Christ, in and from whom, as from the roote of all grace, he bringeth forth fruit; and from 1 Cor. 9. 16, 17, 18. 2 Cor. 5. 14▪ love, and Gen. 42. 18. feare of God, and from 2 Cor. 2. 17. conscience of the Commandement to doe the will of GOD. Not onely feare of wrath, and hope of reward causeth him to ab­staine from evill, and doe good; but chiefly love of God, and con­science of duty. [Page 340] Now, if you would know when you obey out of conscience of the Commandement, and from When a man obey­eth of con­science and love to Christ. love of Christ; consider, 1. whe­ther your heart and minde stand ready prest to obey every of Gods Cōmandements which you know, as well as any, and that because Iam. 2. 11 the same God which hath given one, hath given all. If yea, then you obey out of Conscience. 2. Consider what you doe, or would doe, when Christ, and his true Religion, and his Commande­ments goe alone, and are severed from all outward credit, pleasure and profit. Doe you? or will you then cleave to Christ, and to the Commandement? Then love of Christ, feare of God, and consci­ence of the commandement was and is the true cause of your wel­doing; especially, if you will and indev our all this, when that all these are by the world cloathed with perill & contempt. 3. Con­sider whether you can goe on in the [Page 341] strict course of godlinesse alone, and whether you resolve todoe it, though you shall have no com­pany, but all or most goe in the way of sinne, and withall per­swade thereunto. When you wil walke with God alone, without ether company, this sheweth that your walking with God is for his sake. So walked Gen. 7 1 Noah, and 1 Kin. 19. 14. What is the cause of hypo­crites wel­doing. Eliah, as he thought.

But the cause of an hypocrites well-doing is onely goodnesse of nature, or good education, or meere civility, or some common gifts of the spirit, also selfe-love, slavish feare onely, or the like. See this in 1 Kin. 21. 27. Ahabs repentance, in 2 Kin. 10▪ 16. Iehu his zeale, and Ioash his good­nesse. Ahabs humiliation was on­ly from a slavish feare of punish­ment. The zeale of Iehu was on­ly from earthly ioy, and carnall po­licy: for had it beene in zeale for God, he would as well have put downe the Calves at Dan and Be­thel, as to stay the Priests of Baal. [Page 342] And the goodnes of Ioash, it was chiefly for Iehoiada's sake whom he reverenced, and to whom he held himselfe beholding for his kingdome, and not for Gods sake. For the Scripture saith, that af­ter Iehoiadans death, his Princes sollicited him, and hee yeelded and fell to Idolatry, and added 2 Chro 24 6. 17, 18. 20. 21. this also, he commanded Zecha­riah the High Priest, Iehoiada's sonne to be slaine, because hee in the name of the Lord reproved him for his sinne.

Secondly, the upright mans acti­ons, as they come from a good beginning, so they are directed to 1 Cor. 10. 31. a good end; he propoundeth the pleasing of God, and the glory of his Name, as the direct, chiefe, and utmost end; not as if a man might not have respect to himselfe, and to his neighbour also, pro­pounding to himselfe his owne and his neighbours good, as one end of his actions, somtimes: but these must not bee propounded [Page 343] either onely, or chiefly, or as the farthest and utmost marke, but onely as they are subordinate to these chiefe ends, and doe lye directly in the way to procure Gods glory. For so farre forth as a mans health, and well-fare both of body and soule, lyeth di­rectly in the way to glorifie God; hee may in that respect ayme at them in his actions. Our Saviour Christ in an inferiour and secon­dary respect, aymed at his owne glory, and at the salvation of man in the worke of mans redempti­on. Ioh. 17. 1. When he said, Glorifie thy Son; and prayed that his Church might be glorified; here he had respect unto himselfe, and unto man; But when he said, that thy Sonne may glorifie thee; here he made Gods glory his utmost end, and the on­ly marke which for it selfe hee ay­med at.

The upright mans ayme at his owne, and at his neighbours goods, is not for themselves, as if [Page 344] his desire ended there; but in reference to GOD the chiefe Good, and the highest end of all things.

Indeed, such is GODS wise­dome and goodnes, that he hath set before man, evill and good: Evill, that followeth upon dis­pleasing and dishonouring him by sinne, that man might feare and avoyd sinne; Good and re­compēce of reward, that follow­eth upon faith and indevour to obey, that he might hope, and be better induced to beleeve and obey. This GOD did, knowing that man hath need of all reaso­nable helps to affright him from evill, and to allure him to good. Now, God having set these be­fore man, man may and ought for these good purposes to set them before himselfe. Yet the up­right man standeth so straight, and onely to God, that (so farre as he knoweth his owne heart) he thus resolved, that if there were [Page 345] no feare of punishment, nor hope of reward: if there were neither Heaven or Hell, he would inde­vour to please and glorifie GOD, even out of that duty hee oweth to him, and out of that high and awful estimation which he hath of Gods Soveraigntie, and from that entire love which hee bea­reth unto him. He that ordina­rily in doing of common and earthly businesse (though they concerne his owne good) hath a will to doe them with an hea­venly mind, and to an heavenly end principally, certainly hee standeth well and uprightly re­solved, albeit, intemptations and feares he doth not alwayes feele the said resolution.

But the hypocrite not so; hee Mat. 6. 2. 5. 16. onely or chiefly aymeth at himselfe, and in his aime serveth himselfe in all that he doth. If he looke to GODS will and glory, as some­times he wil pretend, he maketh that but the by, and not the main: 2 King. 10. 16. [Page 346] he seeketh Gods will and glory not for it selfe, but for himselfe; not for Gods sake, but for his owne. Thus did Iehu.

Sixthly, An upright man may know hee is upright, by the ef­fects that follow upon his well­doing.

First, his chiefe inquiry is, and hee doth observe, what good com­meth by it, and Phil. 1. 12 20. what glory God hath had or may have; rather then what earthly credit and benefit hee hath gotten to himselfe. Or if this latter thrust in it selfe before the other (as it will oft-times in the best) he is greatly displeased with himselfe for it. The hypocrit not so▪ all that he harkeneth after, & is pleased with, after hee hath done a good deed, is what ap­plause it hath amongst men, &c.

Secondly, when an upright man hath done a prayse-worthy acti­on, he is not puft up with pride, and high conceit of his owne worth, glorying in himselfe; [Page 347] but hee is humbly thankefull unto God. Thankefull, that God hath enabled him to doe any thing with which he will be wel-plea­sed, and accept as well done. Humble and low in his eyes, be­cause of the manifold failings in that good worke, and because he hath done it no better; and be­cause whatsoever good hee did, it was by the grace and power of God, not by any power of his own. Thus David shewed his up­rightnesse 1 Chr. 29▪ 13, 14. in that solemne thanks­giving, when hee said, But who am I, and what is my people, that wee should bee able to offer so wil­lingly after this sort, &c? But it is otherwise with the Hypocrite: For either hee ascribeth all the glory of his good work to him­selfe; or if he seeme to be thank­full, it is with a proud thankeful­nesse, like that of the proud Pha­rise, Luk. 18. 11 accompanied with disdaine of others, which in his opinion doe not so well as himselfe.

[Page 348]Thirdly, the upright man ha­ving begun to do well, doth not set downe his rest there; but stri­veth to doe more, and to be better: hee with the Apostle forgetteth Phil. 3 13, 14, 15. what is behinde, looking to what is before, not thinking that yet he hath attained to that he should doe. So many as are indeed perfect and upright, doe thus. But the hy­pocrite, if he have some flash of common illumination, and some little taste of those things that concerne the kingdome of hea­ven, and hath attained to aforme of godlinesse, hee thinketh that he hath enough, and needeth no­thing. So did Laodicea. Rev. 3. 17.

Seventhly, The upright man, and the hypocrite are differenced by their different affections and car­riages, after that they are fallen into sinne. For in many things we sinne all. As the upright man did Iam. 3. 2. not commit his sinne with that full consent of wil, and with that dexterity, which the hypocrite [Page 349] may doe, and oft doth; but al­waies with some reluctation and opposition of will (though not alwayes felt and observed) in so much that hee can say, It was not Rom. 7. 15. 17. hee, but sinne that dwelt in him: so after he is fallen into sinne, when hee hath meanes to make his sin knowne to him, Iob. 31. 33. hee doth not hide, excuse, or defend his sinne; or if he doe, it is but seldome in comparison, and but faintly, and not long, his Iob. 40. 3, 4. Iob 42. 3▪ 6. conscience smiting him when he doth it, or quickly after it.

An upright man will not be much or long angry with any, that shall admonish him of his sinne, yea though an enemy shall by malicious railing cal his sinne to remembrance, as Shemei did 2 Sam. 16. 10, 11, 12. to David, even therein hee can see God, and can for the most part abstaine from revenge, and will worke his heart to godly sorrow for his sinne. But if any 1 Sam. 25 32, 33. like Abigail shall, in wisedome [Page 350] and love; admonish him, he bles­seth God that sent him, or her, he blesseth and maketh good use of the admonition, and doth blesse the admonisher, and doth take it for a speciall kindnesse. Thus David, a man according to Gods owne heart, as hee bewrayed humane frailtie in his many and great fals; so he gave cleare proofe of his uprightnesse, sooner, or later, by his behaviour after his fals: He could say, and his repentance did prove it, that though, to his griefe and shame, sometimes he Psa. 18. 21. departed from God; yet hee did not wickedly depart from GOD. Though upright men be trans­gressors, yet they are Psal. 59. 5 not wicked transgressors; there is great diffe­rence betweene those two: For, though there be evill in their actions, yea in some of them fil­thinesse; and grosse iniquity, yet Eze. 24. 13. in their filthinesse is not lewdnesse, as God complaines of Iudah, that is, they are not obstinate and rebel­lious, [Page 351] standing out against the meanes of purging and reclai­ming them. For when God doth purge them by the rod of his mouth or hand, in admonition, and correction, they are willing to reforme whatsoever is disco­vered Iob. 42. 6. to be amisse.

Moreover, Although the up­right man may be oft drawne in­to a way that is not good, and often through his weaknesse and heedlesnesse, like the sheepe, may fall into a state that is not good; yet hee doth not set himselfe in a Psa. 36. 2, 3, 4. way that is not good: nor yet like the swine, delighteth to wallow and lye in it. When an upright man is fallen, & is recovered out of his spirituall swoone, when he is well come to himselfe, hee is like a man sensible of his bones broken or out of joynt; he is not well, nor at quie, nor his owne man, untill he have confessed his sinne, repented of it, asked par­don and grace, and made his [Page 352] peace with GOD; even, untill he be well set and in joynt again. An upright-man is likewise like the needle of the Sun-Dyall, or of the Marriners Compasse, which may by violent motion, and jog­gling, sometimes swerve to the West, sometimes to the East; but standeth steady no way but to­ward the North, and if it be true­ly touched with a true Load­stone, hath no rest but in that one North point; so an upright man may, through boystrous tempta­tions, & strong allurements, oft­times looke toward the pleasure, gaine, and glory of this present world: but because hee is truely touched with the sanctifying Spirit of God, he still hangeth, and in­clineth to God-ward; and hath no quiet, untill hee standeth stea­die towards Heaven. But it is not so with the Hypocrite: Hee is in each particular directly contrary. I leave the full and particular ap­plication thereof to your selfe to [Page 353] enlarge; for having much to write, I abbreviate as much as I may, without obscurity and de­fect.

Eighthly, You shall finde the most evident marke of upright­nesse from your sense of hypocri­sie in you, and from your conflict Gal. 5. 17. with it: The upright man is sensi­ble of a great deale of hypocrisie, and guile in his heart: Yea, so Psa 51. 10. much, that oft-times hee doth make a questiō whether he have any uprightnesse; and untill hee have brought himself to due tri­all by the ballance of the Sanctua­ry (the Word and Gospell of Christ) he doth feare he is an hypocrite. But there is nothing which hee would oppose more, nothing which hee complaineth of, or prayeth to GOD more against, than this hypocrisie, nor is there any thing that he longeth after, [...]aboureth and prayeth for more, then that he might love and serve the Lord in sinceritie: This was [Page 354] the Apostles chiefe care, that hee might approve himselfe to be up­right. All this plainly sheweth 1 Cor. 9. 26, 27. that this man would be upright; which thing to will, is to be up­right. The hypocrite contrari­wise, hee neglecteth to observe his guile, and hollow-hearted­nesse in the things he doth; or if hee cannot but see it, hee is no [...] much troubled at it; but suffereth it to raigne in him: And as hee boasteth of his good actions, so likewise of his good heart, and good meaning in all that he doth (except when his lewdnesse and hypocrisie is discovered to his face) flattering himselfe in his owne Psal. 36▪ 2. wayes, till his iniquitie is found to be hatefull.

Before I leave this, I will an­swer Questions touching judging of upright­nesse by these marks. Quest. a question or two, concer­ning judging of uprightnesse by these markes.

First, whether an upright man may at all times discerne his up­rightnesse by these or any other markes.

[Page 355] Ordinarily, if he will impartial­ly compare himselfe with these evidences, he may. But as some­times it so happeneth that he can­not: namely, in the case of spiri­tuall In what cases up­rightnesse is hardly discerned. desertions, when God, for his neglect of keeping his peace with him, is hid from him for a time, & when in his displeasure he looketh angrily, and writeth bitter things against him. Like­wise, when he is in some violent and prevalent temptation, and thereby cast into a kind of Spiri­tuall swoone, and in such like ca­ses. But a man must not judge himselfe to be dead, because whē he is asleepe, or in a swoone, he hath no feeling, or sense of life.

Whether is it necessary, that a Quest. man should finde all these marks of uprightnesse in him, if hee be upright?

No. Albeit if he were in case Answ. to judge himselfe, and try him­selfe thorowly, he might finde them all in him, yet if hee finde [Page 356] most, or but some of these, he should stay himselfe upon those, untill he finde the rest.

Take heed that you doe not as A Caution in iudging of any grace by many markes. many hearers, and many readers doe, when they heare and see ma­ny signes given of this, or any o­ther needfull grace; If they can­not approove themselves by all, they will make a question whe­ther they have the grace or no. One may give you twenty signes of naturall life, as Seeing, Hea­ring, Talking, Breathing, &c. What though you cannot prove your life by all? yet if you know you feele, or breath, or moove, you know you are alive by any one of these.

What is to be done when you Quest. cannot now finde that you are upright, wheras heretofore som­times you did hope that you were?

Doe not presently conclude you Answ. are an hypocrite; but looke backe unto former proofes of uprightnesse. [Page 357] And though you have for the present, lost your evidence and as­surance of Heaven, yet give not over your possession of what you have, nor your hope. A man that hath once had possessiō of house and lands, if his state be questio­ned, will seeke out his evidence: and, suppose that he hath laid a­side, or lost his evidence thereof; yet hee is not such a foole as to give over his possession, or his right: but will seek till he finde his evi­dences, or if he cannot find them, will search the Records, and get them forth thence. So must you Psa. 51. 12. in this case, you must seeke for your evidence againe. And in­treat your Lord that he will please to give you a new Copie out of his Court-rou [...] in Heaven, wherein both your name, & uprightnesse is written. Howsoever, Act. 11. 23 Iob 13. 15, 16. cleave fast to God and to his promises. Re­solve not to dare to sinne wit­tingly, nor yet to give over your indevour to walke in his wayes; [Page 358] and you shall not be long, before you shall know that you be up­right: or if you attain not to this, yet be sure the LORD will know 2 Tim. 2. 19. you to be his, though you doe not so certainely know that hee is yours. But of this more, when I shall speake of peace of Conscience.

But in trying my uprightnesse▪ Reply. I finde many of the signes of hy­pocrisie in me. I doe not finde my selfe to be so universall in my re­spect to all Gods Commande­ments as I should; I doe not hate all sinnes alike, I finde my selfe inclined to somesinne more than other, and I am readier to neg­lect some dutie than other: I can­not so throughly seeke GODS Kingdome as I should; I am rea­dier to finde fault with others, than to amend my owne, &c. I finde that I am not so constant as I ought to be in good duties, and I have too much respect to my selfe in all that I doe, and too little to Gods glory: In reading [Page 359] all the notes of hypocrisie, except the last, I finde hypocrisie, nay much hypocrisie to be in mee: Must I not therefore judge my selfe to be an hypocrite.

No. For truth of uprightnesse Answ. may bee in the same person, in whom there is sense of much hy­pocrisie: Nay this, to feele hypo­crisie with dislike; argueth truth of uprightnesse. Indeede if you felt not thus much, you might feare you were not upright. All that you have said (if it be true) onely proveth that you have hy­pocrisie remaining in you, and that you feele it. You must re­member that I told you, that not the having, but the raigning of hy­pocrisie maketh an hypocrite. Besides, a man may have an uni­versall respect to all Gods Com­mandements, and yet not an e­quall respect to all: If you see and bewaile your sinne, and fight against your hypocrisie when you feele it, assure your selfe you are no hypocrite.

[Page 360]What if a man finde indeed by these notes of hypocrisie, that it doth raigne in him? Quest Answ.

He must know that he is for the present hated of God, and in a dam­nable estate, yet his state is not desperate. If the hypocrite forsake his hypocrisie & become upright, he shall not dye for his hypocrisie: if this be true of a sinners for sa­king of all sinne, then, it is true of this in particular, of forsaking his hypocrisie: but in the up­rightnesse wherein he liveth, he Ezek. 18. 21. 22. shall live. What Christ said to Hy­pocriticall & Luke-warme Lao­dicea, that I say to all such: they must be zealous, they must amend Rev. 3. 19. and be upright: hypocrifie is as pardonable as any other sinne, to him that is penitent, and that be­leeveth in Christ Iesus, Isaiah 1. 11. 16 18.

By this which I have written, you may plainly see, (1) That you ought to be upright: (2) What it is to be upright: (3) [Page 361] Whether you be upright or no. It concerns you therfore to hate and avoyd hypocrisie, and to love and imbrace sinceritie. Which that you may doe; make use of these motives and means which follow in the next Sections.

SECTION 3. [...]ouching disswasives from Hy­pocrisie, and motives to Vprightnesse.

IF you would abandon hypo­crisie, Disswasiv▪ from thee vil [...] of hy­pocrisie where it raigneth▪ consider the disswasives [...]ken from the evills and mis­ [...]efes that accompany it where [...]raigneth. And how trouble­ [...]e and noysome it is, where it is, [...]ough it raigne not.

First, Hypocrisie taketh away the goodnesse of the best actions. [...]ey are good onely in name [...] in deed. The repentance and [...]dience of an hypocrite is none, [Page 362] because it is fained, his faith is no faith, because it is not unfained; his love no love, because it is not 1 Tim. 1. 5 from a pure heart without dissimu­lation. Conceive the like of all other the graces and good acti­ons of an hypocrite.

Secondly, All the goodnesse Luk. 13. 25 Mat. 7. 22. Mat. 25, 11 12. and actions of an hypocrite, are to­gether with himselfe wholly lost. Such as Preaching, Hearing, Praying, Alms-giving, Building of Hospitalls, Colledges, Brid­ges, &c.

Thirdly, hypocrisie (in whom it raignes) doth not onely take away all goodnesse from the best gifts and actions, and cause the losse of all reward from GOD, but it p [...]ysoneth and turneth the Isa. 66. 3. best actions into most loath som [...] and abominable sinnes: Insomuch that in those good works wher­in the hypocrite seemeth to mak [...] haste to Heaven, he doth run pos [...] to Hell. For such allowed hypo­criticall holinesse is Rev. 3. 15 worse tha [...] [Page 363] professed wickednesse; it is so odious in GODS eyes, and no­strels, that for it he will plague those, in whom it ruleth, with his severest judgements. For the hypocrisie of men professing the truth, doth bring Rom. 2. 24. the name, re­ligion, and best services of God into disgrace and contempt; and causeth the best actions and best men to be suspected. For such as have not spiritual wisdome to judge rightly, doe stumble here­at, and forbeare the said good a­ctions, and exercises of Religion, and the company of those that be religious, ignorantly judging all of that Religion to be such. Besides, Hypocrisie is high trea­son against God; for it is a guil­ding over, and setting the Kings stampe upon base mettall. It is Psal. 78. 36 tempting and mocking of God to his face. A sinne so abomina­ble, that his holy justice cannot indure it.

[Page 364]Fourthly, Gods judgements on such hypocrites are manifold 2 Thes. 2. 10, 11 Heb. 6▪ 5, 6 For this cause God giveth them Gods just judgments upon hy­pocrites. over to beleeve lyes, even Popery, or any other damnable error or heresie. Hence it is that God gi­veth them over many times to fall from good in Luk. 8. 18 seeming, to e­vill in profession; and thence, from evill to worse, even unto Heb. 10. 25, 26 Iob 27. 8 finall Apostasie. And at last when God taketh away an Hypocrites soule, he is sure not onely to lose his Hope (which addeth much to his Hell) but to be made to feele that which he would not feare, be­ing ranked with those Mat. 24. 51 Sinners which shal be punished with the greatest severity in the eternall vengeance of Hell-five. For after that an hypocrite hath played the civill and religious man for a while, upon the Stage of this World; his last Act, when his life is ended, is to be in deed, and to act to the life, the part of an incarnate and tormented Devill. He shall have [Page 365] his portion with the Mat. 25. 41▪ Divell and his Angels. Isa. 33. 14 When feare hath sur­prised the Hypocrites, who shall dwell with devouring fire? Who shall dwell with everlasting bur­ning? Saith the Prophet. Happy were it for them if this warning might fright them out of this their sinne.

Consider likewise; that Hy­pocrisie Disswasiv [...] taken from the evils of hypocrisie though it doe not raigne. doth much harme, even there where it doth not raigne, and that more or lesse, according as it is more or lesse mortified.

For first, it bringeth the soule in­to a generall consumption of grace, no sinne more. Secondly, it blin­deth the minde, and insensibly har­deneth the heart, no sinne more. Thirdly, it maketh a man slight and overt in the best actions. Fourthly, it causeth fearefull de­clinations and falling backe. Fifth­ly, it deprives a man of peace of Conscience in such sort, that a spi­rituall Physician can hardly fasten any hope or comfort upon him, [Page 366] on whose Conscience doth lye the guilt of hypocrisie; yea, hard­ly upon him that doth but feare he is guilty: For he putteth off al the remembrances of his good affections and actions, saying, all that I did, was but in hypocrisie. Sixthly, and lastly; Besides that, it bringeth many temporall iudge­ments; it causeth that a man 2 Ioh 8. 1 Cor. 3▪ 15 lo­seth many of his good workes done in Hypocrisie, though through Gods mercie hee lose not him­selfe, which not losing himselfe is, because he is found in Christ, Christs Spirit of uprightnesse raigning in him.

Now to induce you to love Motives to upright­nesse. Vprightnesse, and to labour to be upright; Consider the good which accompanieth uprightnesse: First, temporall and outward: but secondly, and chiefly, that which is spirituall, eternall, and inward. Motives from tem­porall be­nefits.

Vprightnesse hath the 1 Tim. 4. 8 pro­mises of this life: It is a meanes [Page 367] to keepe off Psal. 91 9 10, 14. Psal 97. 11 Iudgements, or in due time to remove them. If af­fliction like a darke night over­spread the upright, for their cor­rection and tryall for a time, yet light is sowne for them, and in due time will arise unto them. The up­right cānot want health, wealth, friends, or any thing that can be Psal. [...] 9, 10. good for them. Moreover, this uprightnesse doth not onely pro­vide well for a mans selfe, but if a­ny thing can leave a blessing, and a good portion to his Pro. 20. 7 Psa. 112. 2. Children and to his Childrens Children, Vp­rightnes will. The holy Ghost saith, the generation of the upright shall be blessed.

The spirituall blessings which Motives to upright­nes taken from spiri­tuall bene­fits. belong to the upright, are mani­fold.

The upright man is Gods fa­verite, even his Pro. 1 [...]. 20 delight.

Hee is hereby P [...]. 1 [...] 1, 2 assured of his Salvation. For although an up­right man may fall into many grievous sinnes, yet P [...]. 19. 13 presump­tuous [Page 368] sinnes shall not reigne over him, he shall be kept from the great transgression, he shal never sinne the sinne unto death; Yea, hee shall be kept from the domi­nion of every sinne.

By uprightnes a man is streng­thened in the inward man, it being Iob 19. 23, 25 Eph. 6. 14 that Girdle that buckleth and holdeth together the maine pee­ces of the complete armor: Nay, it is that which giveth proofe to eve­ry piece of that armour, it strength­neth the backe and loynes; yea, the very heart of him that is be­girt with it.

Hee that is upright, is sure to haue his Ier. 29. 13 prayers heard, and to be made able to profit by the Word of God, and by all his holy Ordinan­ces. Mic. 2. 7. Doe not my words (saith God) doe good to him that walketh up­rightly?

The upright mans services to God in prayer, hearing, receiving Sacraments, &c. though perfor­med with much weakenesse and [Page 369] imperfections, shal through Christ bee accepted of God. Nay, where there is not power, 2 Cor. B. 42 the will of 2 Chr. 30 18, 19, 20 an upright man is taken for the deed; and where there is power and deed both, even there the uprightnesse and readines of the will is taken for more than the deed, according to that commen­dation of them, who were said not onely to doe, but to be willing a yeare agoe: For many do good 2 Cor. 8. 10 things, which yet doe them not with an upright will, and ready minde.

6 The upright man hath al­wayes matter [...]f boldnesse before men. He can make an Apologie and Defence for himselfe against the slanders of wicked men, and against the accusations of Satan; Act 23. 1. Act. 24. 14, 15, 16 who are ready upon every slight occasion to hi [...] him in the teeth, and say, he is an hypocrite, and that all which he doth, is but in hypocrisie; but hee can gave all them thely [...] ▪ that charge him [Page 370] with dissimulation or hypocrisie He knoweth more of his hypo­crisie than they can tell him; he findeth fault with it, and accuseth himselfe for it, more than they can doe: yet this he can say, hee alloweth it not, he hateth it, and his hart is upright towards God. He careth not though Iob. 31. 35, 36. adversa­ri [...]t write a booke against him, Iob 19. 2 [...] ▪ 24, 25. He hath his defence; if men will receive it, they may; if not, he dareth to ap­peale to Heaven. For his Record is on high: Hee hath alwayes a Iob 16. 19 2 Cor. 1. 1 [...] witnesse both within him, and in Heaven for him.

7. Vprightnesse is an excel­lent Preventer, and Curer of de­spaire, arising from accusations of Conscience; even of a woun­ded Spirit, of which Salomon saith: Who can beare it? For either it keepeth it off. Iob 27 5, 6. Or if it be wounded, this Vp­rightnesse in beleeving, and in willing to reforme and obey, is a [Page 371] most soveraigne meanes to cure and quiet it, or at least it will al­lay the extremitie of it.

Not but that an upright man may have trouble of minde, and that in some extremitie; but he may thanke himselfe for it, be­cause he will not see & acknow­ledge that Vprightnesse which he hath, and doth not apply it, nor cherish it; which if he wold doe, there is nothing would an­swer the accusations of his accu­sing Conscience, nor bring more feeling comfort to the soule soo. ner or better than this will.

8 The Vpright man hath an Holy boldnesse with God. When Abimelech could say, In the in­tegritie Gen. 20. 5. of my heart, and innocencie of my hands I have done this; he had boldnesse to expostulate and reason his case with God. An up­righ man in his sicknesse, or in any other calamity; yea, at all times, when he needeth GODS helpe, can bee bold to come be­fore [Page 372] GOD notwithstanding his sinne that hangeth so fast on, his o­riginall sinne, and his many great actuall transgressions. So did He­zekiah upon his death-bed (as he thought) saying, Isa. 38. 3 Remember O Lord, I beseech thee, how I have walked before thee in truth, and with a perfect heart, and have done good in thy sight. So did Ne­hemiah, saying, Nehe 1 [...] 22 Remember mee O my GOD concerning this, and spare mee according to the great­nesse of thy mercy. This Vpright­nesse giveth boldnesse with God, but without all Presumption of merit, as you see in good Nehe­miah.

9 Lastly, Whatsoever the up­right mans beginning was, and whatsoever his changes have bin in the times that have gone over him, both in the outward and inward man in his progresse of Christianity; mark this, Ps. 37. 37 his end shall be peace. The last, and ever­lasting part which he shall act in­deed, [Page 373] and to the life, Pro. 28. 18 is everla­sting happinesse.

And, to contract all these mo­tives into a short, but ful summe, The Lord is a Sunne and Shield. Psal. 84. 11 The Lord will give grace and glo­ry. No good thing will hee with­hold from them that walke up­rightly.

SECTION 4. Touching meanes to subdue Hypocrisie, and to nou­rish uprightnesse.

IT remaineth now that you should know by what meanes you may abate and subdue hypo­crisie; and may get, keepe, and increase this grace of upright­nesse.

First, you must, by a due and Meanes a­gainst hy­pocrisie, and for uprightnes serious consideration of the dis­swasives from hypocrisie, and motives to uprightnesse, worke [...] [Page 372] [...] [Page 373] [Page 374] your heart to a loathing and dete­station of the one; and to an admi­ration, love, and hungring desire of the other. And withall by this means you must worke your heart to a resolution by the grace of God to be upright. This must first be wrought, for untill a man stand thus affected, & resolved against hypocrisie, and for uprightnesse, he will take no paines to be rid of the one, nor yet to get the o­ther.

Secondly, you must be sensible of that Hypocrisie which yet is in you, and of the want of uprightnesse, though not altogether, yet in great part. For no man will boat cost and paines to remoove that disease wherof he thinketh he is sufficiently cured, though indeed he did judge it to be never so dangerous; nor yet for to obtain that good of which he thinketh that hee hath enough already, though hee esteeme it never so excellent.

[Page 375]Hitherto both in the motives and meanes, I have indevoured to gaine the will, to will and re­solve to bee upright, and to be willing to use all good meanes to be upright. Now those meanes that will effect it, follow.

Thirdly, doe your best to root out those vices that beget and nourish Hypocrisie. Then plant in their r [...]ome those graces which will breed and feed up­rightnesse.

The chiefe vices are Ignorance, and unbeleefe, selfe-love, pride, and an irresolved & unsetled heart, un­stable and not firmely resolved what to chuse, whereby it wa­vers, and is divided between two objects, dividing the heart between Zeph. 1. 5 God, and something else, whether it be false gods, a mans selfe, or the world; whence it is, that the Scriptures call an hypocrite a man that hath an heart and an heart, one that is Iam. 4. 8. double minded.

The graces which breed and [Page 376] nourish uprightnesse, are, a right knowledge of GOD and of his will, and faith in him; Selfe-deny all, Hu­mility, The graces that breed & nourish uprightne [...] and lowly mindednesse; Stability, and [...]nenesse of heart, and that to God-ward.

For, the more cleare light you can get into your minde, the more truth you shall have in your will. And when you can so deny your selfe, that you can [...]uite goe out of your selfe, and first give your 2 Cor. 8 5 10, 11 selfe to Christ, and unto God, then there will follow readinesse of minde, and heartinesse of will, to doe whatsoever may please God. Also the more humilitie you have in your minde, the more uprightnesse you shall have in your heart: For while the soule is Hab. 2. 4 lifted up, that mans heart is not upright in him, saith the Spirit. Lastly, when your eye is single, and your heart one, and undivi­ded, you wil not allow your selfe to be in part for God, and in part Mat. 6. 22. 23, 24 for Mammon, in part for GOD, [Page 377] and in part for your lusts, whether of the flesh, or of the world, or of pride of life, you will not give your name and lips to God, and reserve your heart for the world, the flesh, or the Divell; But by your will, God shall be all in all unto you.

Fourthly, if you would be in earnest and in truth against sin, and for goodnesse, you must re­present sinne to your thought▪ as the most hurtfull, hatefull, and Gen. 39. 9 most loathsome thing in the world; and must represent the obeying and Psal. 19. 7, 8, 11 doing of Gods will unto your mind, as the best, and most profitable, most amiable, most sweet, and most excellent thing in the world: Here­by Ps. 119. 72. you may affect your heart with a through vexation, and loathing of sinne, and with an hear­ty love and delight in Gods Com­mandements: If you doe thus, Ps. 119. 97 you cannot choose but shunne sin, and follow after that which is good, not in seeming onely, but [Page 378] indeed and in truth with all your heart. For a man is alwaies hear­ty, against what he deadly ha­teth, and for what he dearely lo­veth.

Fiftly, if you would be sincere, and doe all your actions for Gods glory, and for his sake, you must, by the light of Gods Word, and Workes, fully informe and perswade your selfe of GODS Soveraignty and absolutenesse, and that, be­cause he is the first absolute and chiefe good, he must needs be the last, the absolute and chiefe end Rev. 1. 8. of all ends. For he, that is Alpha, must needs be the Omega, of all Rom. 11. 36 Rev. 4. 11. things. Sith all things are of God, and sith hee made all things for himselfe; therefore you should, in all things you doe, be upright, intending 1 Cor. 10 28. 31. GODS glory as your principall and utmost end in all things.

Sixthly, Consider oft and seri­ously, that how close and secret soever hypocrisie may lurke, yet it [Page 379] cannot be hid from the [...] of God Heb. 4. 12 13. with whom you ha [...], and before whom you w [...] Eccle. 12 14. who will bring every secret [...] to Iudgement.

Wherefore take continuall no­tice, that you are in the eye of God that Psal 94. 9. 10 11. Psal. 51 6. made your heart, who requireth truth of heart, who per­fectly knoweth the guil [...]or truth of your heart. This will much further your uprightnesse; for who can dare to double and dis­semble in the presence of his Lord, and Iudge, who knoweth his hollownesse and dissimulati­on better than himselfe?

Seventhly, Vnite your selfe more and more strongly unto your head Christ Iesus, by all good meanes. Goe so out of your selfe, that you may every day be more and more in him. Wherefore grow dayly in faith and hope in Phil. 3. 8, 9 10, &c. him, whence as by Conduit-pipes, you shall more and more partake of his fulnesse, Ioh. 1. 12 16. even grace answe­rable [Page 380] [...]ace in kinde, though not [...]sure, for though yo [...]apable of the fulnes [...]ghtnesse of Christ, in whose mouth was found no guile; Isa. 53. 9. Yet you shall have a measure of uprightnesse proportionable to your faith. For as the branch par­taketh Ioh. 15. 5 more of the vine, so it draweth more sappe and beareth more good fruit.

Eightly, You must, with an holy jealousie of the deceitful­nesse of your hearts, examine your selfe often; not onely of what you have done, and now do [...], but of the manner how, what moveth you, and why, as you may see before in the marks of upright­nesse. Lay your selfe oft to the rule of uprightnesse, scil. the will of God, and finding your selfe faulty, study, and assay to amend, and be upright, and that to the utmost of your power.

Ninthly, Exercise that measure of uprightnesse which you have, [Page 381] and be more thankefull for the little you have, than discouraged as many are, because they have no more. If you finde your selfe upright, be abundantly thanke­full, and resolve to keepe and in­crease it by all meanes. Keep your Pro. 4. [...]3. heart thus with all diligence; then, as all other graces, so this of up­rightnesse will increase in the u­sing.

Tenthly, and lastly; use the meanes of all meanes, the Catho­lico [...] for all graces, which is Pray­er. Thinke not to gaine upright­nesse by the power of your own might: but in the sense of your insufficiencie, repaire oft to God by praier, even to him who made your heart, in whose hands your heart is, who best knoweth the crooked windings and turnings of your heart, who onely can a­mend & set straight your heart: Who, because he delighteth in an upright hart, and hath comman­ded you to seeke it in the hum­ble [Page 382] use of his meanes, will assu­redly give it. Thus David; Re­new, Psa. 51. 10 Psa. 119. 80 O Lord, a right spirit within me; And, Let my heart be sound in thy Statutes.

SECTION 1.

NOw when you have had a holy care to walke with GOD in uprightnesse, according to the forego­ing directions: It remaineth that you free your selfe of all other care, and that you rest holily secure in God: enioying your most blessed peace with him, according to that golden saying of the Apostle, Be carefull in nothing, &c. Philip. 4. 6, 7.

[Page 383]For understanding hereof, know that the Greeke Noune, [...] and Verbe, which signifie care, or to take care, are taken indiffe­rently in Scripture, either for law­full, or unlawfull care. Now be­cause unlawfull care is more care than GOD requireth; Our last Translators of the Bible, when­soever there was neede to ex­presse a difference betweene it, and lawfull care, doe render it Carefulnesse, to bee carefull, or to take thought; As in this place, and Matth 6. 25. Matth. 10. 19. Luk. 10. 41. 1 Cor. 7. 32. and elsewhere.

But when these words must be understood of a Lawfull care, they are translated Care, not carefulnesse, or to be carefull. As 1 Cor. 12. 25. 2 Cor. 11. 28. Phil. 2. 20. 1 Pet. 5. 7. and else­where.

The Care which is Comman­ded, and Carefulnesse which is forbidden, differ thus;

[Page 384] Care is an act of wisedome, ta­king up the understanding facultie chiefly, whereby, after that a man A description of lawfull Care. hath rightly iudged what hee ought to doe, what not, what good hee is to pursue, and what evill is by him to be shunned, or removed; he, ac­cordingly with more or lesse inten­tion and eagernesse of minde, as the things to be obtained or avoyded, are greater or lesse, is provident to finde out, and diligent to use lawfull and fit meanes, for the good, and against the evill, and that with all warinesse and circumspection; that hee may omit nothing that may further him, nor commit any thing that may hin­der him in his lawfull designes; Which, when hee hath done, he rest­eth quiet, and careth no further, cast­all care of successe vpon God to whom it belongeth, expecting a good issue vpon the vse of good meanes, yet re­solving, howsoever, to submit his will to Gods will, whatsoever the successe shall be.

Carefulnesse is an act of feare, [Page 385] and distrust, taking up not onely the head, but chiefly the heart, to the very dividing and disturbance A descrip­tion of carefulnes thereof, causing a man inordinate­ly, and over-eagerly to pursue his desires, perplexing himselfe like­wise with doubtfull and fearefull thoughts about successe.

Lawfull care may be called a provident care, and care of the head.

Carefulnesse may bee called [...] distrustfull care, a carking [...]are, or a taking thought of the [...]eart.

This prevident care is not only [...]awfull, but necessary; For with­out it, a man cannot possibly be [...]ecure, nor can have hope of [...]ood successe.

This provident care is commen­ded Pr. 6. 6, 7. 8 to you, in the examples of the most industrious, and most [...]rovident brute creatures: and [...] the examples of the most pru­ [...]ent men.

As of Gen cap. 32 & 33 Iacobs care of his safe­tie, [Page 386] how to escape the rage of his brother Esau. Of 1 Chr. 22 2 Chr. cap. 2. & 3. & 4. David and Salomon, in preparing and buil­ding the Temple. Of 2 Cor. 11 28. Saint Pauls care of the Churches; of the 2 Cor. 7. 11. Co­rinthians care and study to re­forme themselves; of the good 2 King. 4. 10. Noble womans care to entertaine the good Prophet; of the Pro. 30 13, &c. Good wives, and good houswives care of well ordering and maintai­ning her Family. The like you have in the examples of the care of godly 1 Cor. 7. 32. 34. unmarried men and wo­men, whose care was how to please God, and that they might be holy both in Body and Soule▪ Luk. 10. 42 and of Mary, who cared for that one thing needfull.

Moreover, you are Comman­ded this provident care, namely, To study to bee quiet, to be no bu­sie 1 Thes. 4. 11. Eph. 4. 28. body, not idle: but to labour i [...] a lawfull calling, the thing that i [...] good. Also to 1 Thes. 4. 12. Walke honestly to­wardes them that are without▪ To Eph. 4. 3. indevor so to walke toward [...] [Page 387] Gods people that you keepe the unity of the Spirit in the bond of peace. To 1 Tim. 5. 8 provide for your owne. To 2 Pet 1. 5 give diligence to make your calling and election sure. To Tit. 3. 8 stu­dy to maintaine good workes. But amongst all, you are comman­ded Mat. 6. 83 chiefly to seeke the kingdome of God and his righteousnesse, as the best meanes to rid you out of all unlawfull care.

The properties of prouident Properties of provi­dent Care, whereby it is differen­ced from carefulnes care are these.

First, the subiect or seat where­in provident lawfull care resi­deth, is the head; for that is the seat of understanding, wisdome, discretion, fore-cast; But care­fulnesse is chiefly seated in the heart.

Secondly, provident godly care is alwayes about good and lawfull things, it hath a good object, and good matter to worke upon, and to be conversant about, propoun­ding alwayes some good thing to bee the end, which it would [Page 388] compasse. It is not a care about e­vill, as how to Rom 13. 14 make provision for the flesh to fulfill the lusts there­of, like the 2 Sam. 13 2 Carefulnesse of Am­non to defile his Sister Tamar, nor like 1 King. 21 Ahabs and Iesabels care­fulnesse for Naboths Vineyard and life. Nor yet like 2 Sam. 15 Absoloms carefulnesse, how to usurpe his Fathers Kingdome; nor like Hest. 3. 9. Ha­mans, how to destroy the Iewes, nor like the carefulnesse of Dan. 6. 5. Da­rius Princes, how to entrap Da­niel; Neither is it like the care­fulnesse of those of whom Salo­mon speaketh, Pro. [...]. 16 who cannot sleepe unlesse they doe mischiefe.

Thirdly, This holy provident care maketh choyce onely of lawfull meanes, to obtaine that lawfull thing which is cared for. David had care of his owne life; there­fore he gat intelligence from 1 Sam. 20 1 [...]o­nathan of Sauls evill purposes to­wards him; He did 1 Sam 24 [...]3, 4. 5, 6, 7 1 [...]m. [...]6. [...] ▪ 10, 11 slie and hide himselfe from Saul; but would by no meanes lay violent han [...] [Page 389] upon his annointed Lord and King; though he had faire opportuni­ties, and strong solicitations to kil him, he falling twice into his power, and was earnestly called upon by his servants to dispatch him.

Observe likewise Iacobs care. Gen. 32. to save himselfe, and all that he had, from the fury of his brother Esau; he used onely apt and law­full Gen. 33. meanes. For though a mans intention be never so good, and the thing cared for be good, yet if the means to get it be unlawful, that care is naught. To care how to provide for yourselfe, and for yours, is in it selfe good & need­full; but so to care, that you run to unjust and indirect meanes, it maketh it evill. To care how to be saved, is an excellent care, but when you shall seeke to attaine it by wayes of your owne, or of other mens inventions: as by I­dolatrous worship, and volunta­ry Religion; or looking to be sa­ved [Page 390] by your owne workes, by Purgatorie, Popes Pardons, and Indulgences, as the Papists doe, Col. 2. 18. &c. this is a most sinfull carefulnesse. To care how to bring glory to God Rom. 3. 7, 8 is the best care, but if any man, for to procure it, use lying for GOD, or any other unlawfull meanes, it is an unholy care.

Fourthly, This provident holy care is a full, and impartiall care, even, of all things belonging to a mans care. It is not such a care of the body and state, as causeth neg­lect of the soule. Neither is it such a care of the soule, as it with neg­lect of the 1 Tim 5. 23. body, life, state, or name. It is not such a care of the privat, as to neglect the publike good, or of the publike, so as to neglect the private. It extendeth it selfe to whatsoever God hath commit­ted to our care, both for ourselves and others. Those who care on­ly for thēselves, & for the things of this life, sinne in their care. Likewise those who seem to care [Page 391] onely how to please God, and to save their soules, yet wittingly or carelesly neglecting their bo­dies and affaires of their families belonging to their place, or the comon good of others in Church or Common-wealth, all these are partiall, and doe sinne in their care. All worldlings and selfe-loving men offend in the first kinde. All superstitious, & indi [...]creetly devout men offend in the second kinde: As not onely Papists in their Popish cloystering up men and women, and in their whip­ping and cruell macerating their bodies, and in their penitentiary Pilgrimages, and in other acts doe, Col. [...]. 23 not sparing the body; but also all such, who for devotion sake neglect the necessary duties of their particular calling.

Fifthly, Care of providence, is a discreet and well-ordered care; It putteth difference betweene things more or lesse good, and between things necessary or not [Page 392] necessary, between things more necessary, and lesse necessary, In all things it would keepe first due order, then due measure. First, caring most for GODS glory, as Exod. 32. 12. 32 Moses, and Rom. 9. 3. Paul did, who ca­red more for the glory of GOD than for their own lives and ho­nours, yea, if they had beene put to it, than for their owne salva­tion. Next, it careth for that one thing needfull, how the soule may Luk, 10. 42 be saved in the day of the LORD. As any thing is best, or more needfull for the present, that is cared Mat. 6. 33 first, and chiefly for. If all cannot bee cared for, the lesse worthy things, the lesse necessa­ry for the present, & those things to which a man is least bound, shall be omitted.

Secondly, As provident care doth through discretion keepe due order, for it is an ordinate care, so it keepeth due measure, seeking Spirituall and Heavenly things with 2 Pet. 1. 5 more diligence and [Page 393] zeale than those that [...]e temporall and earthly; caring for the things of this life with great moderati­on, without eagernesse, and gree­dinesse of desire, alwaies propor­tioning the care to the goodnes and worth of that which is to be cared for. Now because the 1 Cor. 7. 31, 32▪ world is to be loved and used as if we loved and used it not, it being of little worth in comparison: therefore the cares about it in comparison of the best and most necessary things must bee, as if you cared not.

Then cares of the things of this Wh [...] cares of this li [...] are in or­dinate. life are inordinate and immode­rate, when they will not give men leave to take the Eccl. 5▪ 12▪ comforts and naturall refreshings of this life, as sleepe, meate and drinke, and other needfull and lawfull recreations: but especially when they hinder them from Mat. 22. [...] exercise, Mat. 1 [...]. 2 [...], 22▪ Ezek. 33. 31, 32▪ Mat. 6. 2 [...] ▪ profitable use, or due performance of religious duties.

2. Secondly, when they are first [Page 394] and chiefe in amans thoughts, the minde alwayes running upon them.

3. When they cause a man (out of his over-much haste to be rich and to enjoy the world) to use unlawfull and indirect meanes, Pro. 28. 20 22. or to enter upon dealing and trading beyond his skill, stocke, and meanes well to manage the same.

4. When they cause a man so to minde his worldly businesse, that he thinketh nothing wel done, or safe, if his eye or hand be not in it, and if it be not in his owne cu­stody; albeit there is cause why others should be used, and in­trusted with it.

Sixthly, this holy provident care knoweth, as about what, and how, so how farre to care. It knoweth its limits how farre to goe, and where to stay. Namely, when it hath chosen a lawful object to bee conversant about, and hath found out and used lawfull 2 Tim. [...]. 12 [Page 395] meanes, and applyeth it selfe to one thing as well as another, in due order and measure, it stayeth there, caring no further; but waiteth patiently GODS pleasure Psal. 37▪ 7. for good successe, casting all care of event and successe upon God by prayer and supplication with thanks giving.

SECTION 2. Of Carefulnesse and taking thought.

BY all that hath been written in the former Section, you may see that although you may and must care for many things, according to the directions there giv [...]; yet you must as the A­postle saith, Be carefull in no­thing.

This is now the point to be in­sisted on; God would have none of his servants and children to care [Page 396] inordinately about any thing, no [...] yet, (when in obedience to his Commandement, and due ob­servance Godschil­dren shold not take thought, or be care­full. of his providence, they have diligētly used lawful means for things lawfull and have able) that they should care at all about the issue or successe. Hee would not that they should suffer their minds to hang in doubtfull sus­pence and feare there-about; but would that they should roule Psal. 37. 5. themselves and their affaires up­on him; whether it be in the mat­ter of their soules, or bodies, of the things of this life, or of that which is to come. God freeth them from all carefulnesse, and would that they should free themselves there-from.

God would have you use all good meanes for this life, but Mat. 6. 25 28. 31, 34 without taking thought for to mor­row about what you shall ca [...]e, what you shall drinke, what you shall put on; or what shall become of you and yours another day. [Page 397] He would not have you to be so distrustfull of him, as to take the care of afterward, the care of suc­cesse from him upon your selfe, eating out your heart with doubt and feare till you find it. But his Psal. 55. 22 wil is, that when you have done what you can, with a chearefull and ready mind, that you should leave the whole matter of good, or ill successe to his care.

In like manner, GOD would 1 Pet. 5. 7 have you to use meanes to save your soule: but when you have so done, and continue so to doe; he would have you care no fur­ther. He would not have you to doubt and feare that all shal be in vaine, and to no purpose, or that Psal. 73. 13 you shall not be saved not with­standing. He would not that you should discourage and enfeeble your heart Mat. 10, 19. Mat. 24. 6. by taking thought a­bout the issue of any trialls and temptations that may befall you before they doe come, for, that is vaine, nor yet when they doe [Page 398] come, for, that is needlesse.

In such cases you need onely to serve GODS providence in the use of the present meanes of Salvation, gaining as much grace and strength as you can against such times, improving that grace and strength which you have in such times of tryal: but touching successe, either how much grace and comfort you shall have, or when you shall have it, and whe­ther you shall hold out in tryall in the evil day, or be saved in the end; you must not trouble your selfe through doubtfull and di­strustfull feares: You must trust God with these things also.

For our [...]aviour prohibiteth his Disciples all trouble, that might Ioh. 14. 1. 27. arise through feare of ill successe in the profession of Christianity. And S. Paul easeth himselfe of this trouble and feare, commit­ting his soule, and the issue of all his tryals unto GOD, (saying, 2 Tim. 1. 12. I know whom I have trusted, and [Page 399] I am assured that he is able to keepe that which I have committed to 2 Tim. 4. 6, 8. 18. him against that day.) He is confi­dent in God for good successe in his whole Christian warfare: so should you.

Now to disswade you from Disswasiv [...] from Care fulnesse. all carefulnesse, and to perswade you to rest secure in God touch­ing the particular events of all actions, and touching the finall and happy event and good suc­cesse of your Christian profes­sion: Consider these reasons, (1) shewing, why you should not care eagerly and inordinately for earthly things: (2) Why you should not take thought about a­ny thing, whether earthly, or heavenly. Why no man shold be carefull about earthly things.

First, informe your self through­ly, that all earthly things are of little worth, Ioh. 2. 17 very fading, and transitory, likened, when they are at best, to the Isa 40 6. I am 1. 10, 11. flower of grasse. Wherefore they cannot be wor­thy of your carefull toyle, or car­king [Page 400] about them. It is extreame folly for man being indued with reason to set his minde upon that which is little or nothing worth in comparison, nay whieh (as Salomon calleth riches) Pro. 23. 5. is not, which is but of short cōtinuance, and onely for bodily use, while he hath it: which also is cast, by Ps. 17. 13, 14. God, unto the wicked, even to his enemies, rather than upon the godly.

Secondly, Inordinate and im­moderate care of earthly things is exceeding hurtfull: For besides that it breedeth many 1 Tim 6. 9 foolish and hurtfull lusts, which drowne men in perdition: it doth hinder the care of things spirituall and hea­venly. It causeth, that either a man shall Mat. 22. 5 Luke 14. 18, &c. not come at all to the means of Salvation, or if he come to the Word, Prayer, Sacraments, good company, and good confe­rence, Mat. 13. 22 it causeth him to Eze. 33. 31 depart without spirituall profit. It will cause a man to 1 Tim. 6. 10. erre from the [Page 401] saith, and to be altogether unfit for death, and unprepared for his latter end. For when any one part draweth more nourishment to it selfe then it ought, some o­ther parts must needs be hindred in their growth: And when the strength of the ground is spent in nourishing weeds, tares, or corn of little worth, the good wheate is pulled down, choaked, or star­ved. He whose cares are too much Phil. 3. 19. about the earth, his care will be too little for heaven.

Next, Consider the reasons: Why man must not care at all about suc­ces in any thing. Why you must not care at all a­bout successe of your lawfull in­devours, any more then by Prayer to commend them to God.

First, because it is to usurpe up­on Gods peculiar right, & to trench farre into Gods prerogative divine; taking his sole and proper work out of his hands: For 1 Pet. 5. 7 care of suc­cesse, and of what shall be hereaf­ter, is proper to God.

[Page 402]Secondly, Ps 127. 2 It is a vaine and bootlesse thing (when you have diligently used lawfull meanes for any thing) to take thought for successe. For Luk. 12. 25, 26. Mat. 5. 36. who can by taking thought, adde any thing to his sta­ture, or make one haire white or blacke. Vnderstand the like of all other things.

Thirdly, Mat. 6. 34 every day bringeth its full imployment with it, together with its crosses and griefes; so that you shall have full work enough for your care to endevour to doe the present dayes worke holily; and to beare each present dayes affliction fruitfully, and patiently; you have little reason therefore to eat out your heart with taking thought of future events, and of what shall be tomorrow.

Fourthly, It is altogether need­lesse to take thought about the suc­cesse of your actions, for Mat. 6. 26 30, 32. successe is cared for already by God; One whose care is of more use, and better consequent than yours can [Page] be. You are cared for by one, who loveth you better than you can love your selfe, who is wis­dome, and knoweth what is bet­ter for you, and what you most need, better than your selfe; who is alwaies present with you who is both able and ready Eph. 3. 20 to doe exceeding abundantly for you, above all that you can aske or thinke: even God, who careth for meaner creatures than you are, who also is your GOD, your heavenly Father, of whose care you have had happy experience, who in times past cared for you when you could not carefor your selfe, who hath kept you in, and Psa. 22. 10. from your mothers belly, who, be­fore you were, ordained you to Sal­vation. Rom. 8. 32. Who in due time gave his onely begotten Sonne for you, and to you, as appeareth in that now he hath given you faith & hope in him, & love to him. It is your God and Father who hath 1 Pet 5. 7. com­manded, that for the present, and for Psa. 55. 22 [Page] for hereafter, you should cast your care and burthen on him; having withal made many gracious pro­mises, Rev. 3. 8. 10 that he will care for you, that he will sustaine you, and that hee wil bring your waies to passe. Psal. 37 5 What wise man will clogge himselfe with needlesse cares?

Fiftly, Carefulnesse and taking thought of successe proceedeth from base and cursed causes, namely, from ignorance of God, & from unbeliefe and distrust of God in whomsoever this sinne raigneth: hence it was that the Mat 6. 32 Heathen abounded in this sinne. And by how much this Carefulnesse is in any (though it raigne not) by so much he may be said to be of lit­tle sound knowledge, and of Mat. 6. 30 lit­tle faith.

Sixtly, Carefulnesse, and hang­ing in doubtfull suspence about successe in any your lawfull in­devours, (be it whether you or yours shall prosper, or whether, you shall profit by the meanes [Page 405] of grace, or whether you shal be saved in the end) doth produce many dangerous and mischievous effects.

First, It will cause you to neglect The evill effects of caring a­bout suc­ces in any thing. 2 Kin. 6. 33 provident care to use the meanes of this life, or of that which is to come, according as you doubt of suc­cesse in either, or if you neglect them not utterly, yet you shall have no heart to go about them. For those that goe about others workes, usually neglect their owne, so you will be apt to leave your owne worke undone, when you take Gods worke out of his hands: And who is hee that can take paines about that which he feareth wil be to no purpose, and will be labour lost?

Secondly, you will be ready to use Gen. 12. 11, 12, 13. Gen. 16. 2 Gen. 27. 5. 19. unlawful means for anything when you doubt of succes from lawful.

Thirdly, Taking thought doth divide, distract, over-loade, weare and waste the heart and spirits, no­thing more.

[Page 406]Fourthly, You can never be thank full to GOD for anything whereof you feare that you shall have no good successe.

Fiftly, This taking thought and plodding about successe with doubtfull feare, will deprive you of the comfort of all those good things you have had, and which now you doe enioy.

Sixtly, nothing will bring ill suc­cesse unto you sooner than to be ta­king thought, and be troubled about what may be. For when any man shall (not withstanding the expe­rience hee hath had, or might have had of Gods power, love, care, and truth of his promises) yet distrustfully care so far, as not to content himself with his own worke, so far as provident care lea­deth him; but also will take Gods worke, and the burthen of his worke upon himselfe, caring about suc­cesse, which onely belongeth to God, and which God onely can doe and beare; this folly and [Page 407] presumption doth so much pro­voke God, that it causeth him out of his wise Iustice to cease caring for such a one, leaving him to his owne care, and to his wit, friends, or any other earthly helpes, to make him by wofull experience see, & feele, how little any, or all these, without GOD can availe him. Nay, it causeth God not one­ly to withdraw his owne helpe, but the helpe of all things wher­on such a man doth relye; and which is more, causeth them in stead of being for him, to be ut­terly against him. Is it not just with God, that whosoever will not be beholding to God to beare their burthen, but will take it up and beare it themselves, should be made to beare it alone, to the breaking of their back, or at lest to be much bowed and crusht under it?

Wherefore all these things waighed, I returne to the ex­hortation, or conclusion before [Page 408] propounded, viz. Roule your selfe and your affaires upon God. Cast all your care on God, be carefull in Psal. 55. 2 nothing.

Oh! How happy are we Christi­ans if we did but know, or know­ing, would enioy our Happinesse. We are cared for in every thing that wee need, and that can bee good for us; We may live with­out taking thought, or care in a­ny thing. Our worke is onely to study and indevor to please God, walking before him in sincerity, and with a perfect heart; then we may cleave to him, and rest on him both for our bodies and soules with­out 1 Cor. 7. 35 feare or distraction. GOD is Al-sufficient, and all in all to such, he is known by his name Iehovah Exod. 6. 3. to such; even to bee the being, and the accomplisher of his pro­mises to them. If we shall wisely and diligently care to doe our work, we, serving so good and so able a master, need not care for our wages. If we would make it [Page 409] our care to obey and please so good, and so rich, and bountifull a Father; We need not be care­full for our maintenance here, in our minority and non-age, nor yet for our eternall inheritance, when we shall come to full age. We in this holy security and freedome from Carefulnesse (if wee were not wanting to our selves) might live in an heaven upon earth; and that not onely when wee have meanes (for even then our secu­ritie is in God, not in the meanes) but when to the eye of flesh we have no meanes: For God is a­bove, and more than all meanes.