The Power of Godliness

BOOK I. Of the Properties of a Godly Life.

• I. IN this book is discovered the nature and extent of true Godliness with the several Properties of a Godly Life, viz.
  • 1. Wisdom, or Prudence.
  • 2. Exactness, or Circumspection.
  • 3. Uprightness, or Streightness.
  • 4. Integrity, or Perfection.
  • 5. Truth, or Faithfulness.
  • 6. Righteousness.
  • 7. Willingness, and Chearfulness.
  • 8. Purity, and Cleanness.
  • 9. Humility, and Meekness.
  • 10. Dilligence, and Constancy.
• And under each of these heads is declared.
  • 1. What these gracious Properties are, with the Nature, Offices, and Parts, Excellency and Benefit thereof.
  • 2. The Rules to be observed in their Practice, with sundry reasons to stir men up to seek after them.
  • 3. The especial furtherances and encouragements thereunto, with divers necessary helps for the attaining, strengthening, and preserving thereof.
  • 4. The Effects, or Tokens by which it may be known whether we have attained these Godly Properties.
  • 5. Lastly, The danger and mischief of the contrary evil qualities, with directions to prevent and remove them.
• II. Is shown,
  • 1. The Titles that are given to Believers.
  • 2. The privileges of the Elect.
  • 3. The signs of Election.

BOOK II. Of the Parts of a Godly Life.

• I. IN this Book is shown,
  • 1. That all sin is to be forever forsaken, not only in Judgment and Affection, but also in Life and Conversation.
  • 2. That it is not enough to abstain from Evil, but we must be always ready prepared for the doing of good.
  • 3. Divers enouragements to well-doing, with comforts against all discouragements in the way thereof.
• II. There is a particular discourse of the several operations of Man, viz.
  • 1. Of Knowledge or Understanding.
  • 2. Of Memory.
  • 3. Of Thought, or Cogitation (under which head is a large discourse of Meditation.
  • 4. Of Invention.
  • 5. Of Judgment.
  • 6. Of Willing and Nilling.
• And under each of these heads is shown,
  • 1. What these Operations are.
  • 2. The End, and Benefits thereof.
  • 3. The seat or subject of them.
  • 4. What the sins are, that, are contrary thereunto, which must be shunned.
  • 5. Wherein the Sanctified Use thereof consists.
  • 6. Directions how to exercise these Faculties in a regular manner.

BOOK III, Of the Affections.

• I. IN the first place, There are divers Reasons to show that our Affections must be exercised according to the Rule of God's Word, and what the disorder of Affection is, that must be shunned.
• II. General Rules to deal with them that be Passionate.
• III. Of the kinds of Affections, viz. Intellectual and Sensual, and that these Affections are not to be abandoned, but only moderated and corrected.
• IV. There is a particular discourse of these Affections, viz.
  • 1. Of Love.
  • 2. Of Hatred.
  • 3. Of Pleasure or delight.
  • 4. Of Grief.
  • 5. Of Hope.
  • 6. Of Courage.
  • 7. Of Fear.
  • 8. Of Shame.
  • 9. Of Anger.
  • 10. Of Mildness.
• And it is Discovered,
  • 1. Wherein the holy exercise of these Affections consists, and how they are to be rightly ordered.
  • 2. The means, and helps whereby holy affections may be stirred up in us; And all disordered, and irregular Affections corrected or subdued.
  • 3. Sundry motives, and encouragements to the practice thereof, with the exceeding benefits, and advantages that will accur unto us by the right ordering of our Passions and Affections.

Book four, In two parts.

I. Of the Spiritual Combat
• 1. SHewing from whence the Spiritual Combat betwixt the Flesh, and the Spirit proceeds; and what we are to understand by Flesh, and by Spirit.
• 2. The Properties of these enemies, with encouragements to undertake the Combat.
• 3. Concerning the subject of this Combat, and how two contraries can be said to subsist in the same subject:
• 4. The cause of this Combat, with the manner of the fight.
• 5. Of the divers kinds of Combat that be in unregenerate men, and how they differ from that which is proper to the Regenerate.
• 6. Lastly, The means to be used for the weakening of the Flesh, and strengthening of the Spirit upto this Combat.

PART II. Of the Government of the Tongue.
• 1. SUndry Reasons to persuade the Well-Government of the Tongue.
• 2. Discovering, The Spring or Root of a well-ordered Tongue, and that no man of himself is able to order his Tongue aright.
• 3. Wherein the Well-government of the Tongue consisteth.
• 4. What the matter, and manner of our Speech must be, with the season measure, and end thereof.
• 5. Of Holy Silence, Reasons to persuade thereunto, the Root, Cause and Kinds thereof. The things that are to be concealed, and the Rules that are to be observed in lawful silence.
• 6. Of the abuse of the Tongue, wherein it consists, viz. in sinful speech, and unlawful silence; with the several kinds of unlawful silence, that are to be avoyed.

BOOK V. Of Prayer.

• 1. DIscovering what Prayer is: The Principal efficient cause thereof. The Benefits, and advantages thereby; and that liberty to pray is a rare privilege.
• 2. Motives and Encouragements to Pray, and continue in Prayer, notwithstanding all Discouragements. Divers Objections answered, and many necessary Cases of Conscience resolved.
• 3. Showing who can, and may pray; and that Prayer is a Work of the inward Man; with the special helps and furtherances thereof.
• 4. Concerning the Lawful use of a stinted Form of Prayer, in Public or Private; also of reading and using a stinted Form devised by others.
• 5 Discovering the common and general impediments of Prayer.
• 6. Of the End, Place, and Time thereof, with the Gesture to be used therein.
• 7. Of the parts of Prayer, viz. Petition, and Thanksgiving.
• 8. Showing that we are to Pray to God alone, and how we are to conceive of God in our Minds, in Prayer.
• 9. Lastly, Proving, That invocation of Saints, is neither Necessary, Pious, nor Profitable, but Blasphemous.

BOOK VI. An Exposition upon the Lord's Prayer.

• I. OF the Preface, the Reason thereof, the things therein to be considered; who are allowed to call God Father.
• II. Of the Prayers of unregenerate Men, and how God hears them.
• III. Discovering, That though it be Lawful for a Christian to pray especially for himself, or certain others, yet he must be mindful in his prayers, of all that belong to the Election of Grace.
• IV. Concerning the Rules that are to be observed in the Exposition of the Petitions in this Prayer, and how they are to be distinguished.
• V. The several Petitions distinctly handled, the meaning of the words (as they are to be understood in each petition ) clearly expounded.
• VI. Showing, The ground of these petitions, and what we especially desire of God therein, either for ourselves or others.
• VII. The Evils that we pray against therein.
• VIII. The wants that we bewail.
• IX. The special Blessings for which we must be thankful.
• X. Lastly, Discovering how a man should stir up himself to make these Petitions devotionally, with several excellent Practical Conclusions that may be drawn from each Petition.
• 2. Of the Confirmation, viz. For thine is the Kingdom, &c. declaring how these words are a Close, and Confirmation of our requests in the Lord's Prayer.
• 3. Of the Conclusion AMEN: with the Principal Use that is to be made of the Lord's Prayer; And why we must neither refuse, nor confine ourselves to this Form.

CHAP. I. Discovering the Nature, and Extent of true Godliness, together with Arguments to persuade both the knowledge and practice thereof.

Question: WHerein doth true godliness consist?

A. True godliness doth consist in man's obediential conformity unto God's revealed will, with respect unto his Name.

1. Man having received his being from God, and having his constant universal dependence upon him, this is a necessary inference, according to the principles of nature, and right reason, that therefore he is bound to acknowledge Divine Sovereignty, together with his own subjection, by taking Laws from his Highness, for the right ordering of his conversation. And so far as the children of men are careful to frame their lives according to this Rule, they are in the Scripture account, judged godly; As it is said of Ananias, that he was a godly or devoute man, according to the Law. Whereas, those actions which with most specious pretences, seem to express devotion, being the mere inventions and prescriptions of men, are to be esteemed no better, then will-worship, and superstition.

2. And though the matter of obedience be according to God's express Command, yet it is not to be reputed godliness, except man therein hath real reference unto God. It is considerable, that in the holy Scripture, both men's actions, and dispositions, are denominated godly upon this account; Thus the Apostles S ^t John commending Gaius, for his charity to the Church-members addeth these words: Whom if thou bring forward on their journey, after a godly manner, thou shalt do well. And the great Characteristical difference betwixt morality and piety, lieth in this particular, that the one determineth in man, and the other relateth unto God. There was integrity in Abimelech, which fell short of that godly sincerity, which administered comfort unto the holy Apostles of Christ. And Felix his trembling was far inferior unto that godly fear, unto which the Heirs of Heaven are persuaded. That godly sorrow, (that sorrow according to God) for which the repenting Corinthians are commended, did much exceed Ahab's mourning. And the like difference is to be put betwixt the jealousy of a man, such as is expressed by Lamech. And that godly jealousy which S ^t Paul found burning in his bosom towards the Corinthians. This therefore must be known, that as the Rule of a godly life, is God's Word, so the object, and the end unto which godliness relateth, is God himself.

Q. How far doth true godliness extend, and reach in a Christian Course?

A. It's manifest from that which was before suggested, that godliness is of equal latitude with the holy Scripture, which doth direct man whole course of life in reference unto God. It is true, that sometimes the word godliness, is strictly taken, and restrained unto the duties of Divine worship, when it's mentioned as distinct from temperance, brotherly kindness, and charity; In which sense also it is to be taken, when the Apostle exhorteth to live soberly, righteously, and godly in this present world. And the Original words whereby the Holy Ghost doth express it, both in the Old and New Testament, do favor this restrictive sense. The Hebrew word is indifferently translated godly, or holy; And the Greek word, applied to persons, is rendered godly, or devoute; As when applied to actions, it's translated worships, or devotions. But although this be acknowledged, yet in the holy Scripture godliness is more comprehensive. And when the Apostle persuading godliness, saith, That it is profitable unto all things; Some render the word true worship; Others righteousness; Some virtue. And M ^r Calvin saith, It compriseth obedience to the Commandments of both Tables. S ^t Peter also maketh godly and righteous equivalent, and of equal extent. And we know that the truly righteous man, is careful to walk in all the Commandments and Ordinances of the Lord universally. Therefore let the comprehensiveness of godliness be considered briefly in these Particulars.

1. It relateth unto all the holy truths on record in Scripture, which are to be known, believed, and converted into practice. The discovery of Christ in the Gospel, is called the mystery of godliness, and the whole System of Divine Revelations recorded in the Bible, is said to be, the Doctrine, and the truth according to godliness. Godliness therefore doth as well respect opinions entertained, as duties discharged.

2. The practice of godliness doth imply a cautious declining of all lusts whatsoever, condemned and decried in holy Writ. Denying ungodliness and worldly lusts, we should (saith the Apostle) live godly in this present world. In which words the casheiring of all corruptions, without indulging any, is intended.

3. Godliness containeth the conscientious performance of all positive duties, whether they do concern God or man. Cornelius is called a godly, or devate man, because, fearing God, he gave much alms, and prayed to God always. And S ^t Paul persuading piety towards Parents doth more then intimate that godliness doth comprehend the several services, required in our various human relations.

4. Lastly, Real godliness doth comprehensively grasp, the right manner of Christian obedience, with the whole matter thereof commanded in the Word of Truth. The Original word, (most ordinarily used to signify godliness ) doth evidently point at serving God well, whether in acts of immediate, or mediate worship, which the Lord both requireth and accepteth. And this serving of God godly, in regard of the manner, doth comprize 1. the root, 2. the rule, 3. and the end of man's obedience.

1. Love to God is the root from whence godliness doth spring; In which respect Nehemiah his goodness in taking care of holy worship, is called his kindness. The same word in the Original, we have else-where translated (godly.) And the word is very significative [Chesidah] being the name of the Stork, which Bird is the emblem of Love, because the young ones, when grown strong, are wont to carry the old ones, being infirm, from place to place upon their backs.

2. The rule or guide of godliness, is God's Word (as was touched upon before) which is the constant Canon of the true Israelites conversation, making way for his acceptance with the Lord. That goodness of Josiah, which God approved, is thus described: That it was according to that which was written in the Law of the Lord.

3. The glory of God is the end wherein true godliness doth determine. This followeth undeniably from the two former Particulars; For whosoever acteth from a principle of good-will to God, eyeing his word as the compass by which he steereth, cannot but intentionally aim at, and center in his praise. As it was with Jesus Christ, (the Fountain from which godliness doth arise) who made his Fathers glory the chief end both of his active and passive obedience.

All these things being premised, That Treatise of godliness which fetcheth in the whole duty of man, will not be censured as improper or impertinent.

Q. By what Arguments may the study of godliness (in this comprehensive Consideration) both in the knowledge, and practice thereof, be persuaded?

A. First, A principle of self-love may prevalently persuade this endeavor; Whereas, many say, who will show us any good? And, We will go to such a place and tarry there, and get gain. The best, and most abiding gain, cometh in by means of godliness. For it hath the promise both of this life, and of that which is to come.

1. In this life it's profitable to all things: I shall point at some. 1. By means hereof every Talent is fruitfully traded, every Relation Christianly filled, every duty conscientiously discharged, every Ordinance profitably improved, every comfort spiritually seasoned, and every Cross more easily carried. 2. God hath marvelously separated to himself the man that is godly; And therefore when he prayeth, he may confidently look for audience Godliness alone layeth the foundation of real contentment in every state and change of life. For in God, the godly man hath sufficiency, and may safely say with Jacob, I have all. And enjoying God, he may assure himself, that all creature-wants shall be supplied, and all occurences undoubtedly sanctified.

2. Neither is the gain of godliness confined unto this present life: for at the end of this life, unto those who have given diligence to add godliness unto other virtues, shall entrance be ministered abundantly into the Everlasting Kingdom of Jesus Christ. When death shall smmon to appear at Christ's Tribunal, others shall tremble to think of that dreadful Day, they who have lived godly, shall with the expectations of faith, look for that blessed hope, and the glorious appearing of Christ. And as a fruit of their holy conversation, and godliness, they shall with joy hacte unto the coming of the Day of God. —Having these Promises, therefore (unto which very many more might be added) we all, should always be perfecting our holiness in God's fear.

Secondly, The study of godliness may be quickened by this consideration, if well improved, viz. That the Lord himself doth propound it as the great end of the sweetest providences which do concern us.

1. Whereas freedom from commotions and persecutions from men (which do waste and embitter our creature-comforts) is a blessing of much worth. We are advised to beg it with respect to godliness; That we may live a quiet and peaceable life, (saith the Apostle) in all godliness and honesty.

2. And whereas outward peace in the world would be of small value without the light of the Gospel, it pleaseth the Almighty to shine amongst us, by the Word of his Grace, that thereby we may be taught, denying all ungodlinss and worldly lusts, to live soberly, righteously, and godly in this present world.

3. Lastly, Neither peace amongst men, nor the plentiful and clear publication of the Gospel, can make us truly happy without Christ. Therefore God exhibiteth, and conferreth Christ with the benefits of redemption by him, That we may live godly, righteously, and soberly before him all the days of our lives.

If then there be any respect, either to our own comfort, or to God's content, these Arguments will be prevalent with us, to use double industry, in husbanding all holy helps, that we may not take up with a form and image of godliness, but express the power of it in our whole conversation.

CHAP. II. Of the first Property of a godly life, viz. Wisdom or Prudence. What Wisdom is. The Author, Offices and Parts thereof. Rules to be observed in the practice of Wisdom, (as touching the collation of Laws, and our obedience thereunto; of Simulation, or Dissimulation; of bodily presence at Idolatrous services; and what a Christian may do to tame his life.) Also Rules to be observed in our carriage towards all sorts of men; wherein many necessary cases are resolved. Lastly, of the excellency and profit of Wisdom, with sundry motives to stir men up to seek after it.

Q. WHat are the Properties of a godly life?

A. It must be wise and prudent, for wisdom is the guide of life, the governesse of virtues, directing what is to be given unto God, what is due to man, what choice or election is to be made. The godly man is called wise.

Q. What is Wisdom or Prudence?

A. To join both these together, which by the most are distinguished, it may be defined; A singular gift of grace, whereby we know the will of God, what he commandeth, forbiddeth, alloweth, accepteth, and rightly foresee or judge what ought or is fit to be done in respect of time, place, manner of doing, event, and other circumstances.

Q Who is the Author of this heavenly Wisdom?

A. God giveth wisdom, out of his mouth cometh knowledge and understanding.

Q What are the Offices or Parts of Wisdom?

A. The first Office of Wisdom is to know the Laws according to which we must live, which is called spiritual understanding, whereby we are enabled to know and conceive spiritually, truth and falsehood, good and evil. And this first Office of Prudence is the rule of all the rest. The second Office is to compare Laws equal, inferior, or superior; and thereby to deliberate and advise according to spiritual understanding what is good or bad, true or false, expedient or inconvenient, to be embraced or to be avoided. The third is to determine, resolve, and judge aright; what is to be esteemed, chosen and put in practice. And herein stands the very nature and form of of true Christian Prudence: when a man, (upon true knowledge and due consideration of things and actions, together with their properties, and circumstances) rightly esteeming, discerning, and weighing, all and everything that must come into consideration: doth proceed to an holy, free, and settled resolution; to choose and pursue what is good and acceptable in the sight of God.

Q. What Rules are to be observed touching the practice of this holy Prudence?

A. The practice of it is very large, and the Rules many: for all counsels and deliberations in the choice of things pleasing to God, honest and profitable, together with all reasonable actions: are directed by wisdom. Prudence adviseth also touching the circumstances of every action: as the time, place, persons, and manner of doing. It teacheth to take the season and opportunity, for the exercise of Virtue, to prefer the best things, to be preferred, to set after things, to be set after; and to esteem of everything according to its worth and necessity, in a time free or otherwise.

Q. Let us hear some common Rules of Wisdom to be observed.

A. First, in the first place, and above all things, a man must provide for the forgiveness of his sins, and the salvation of his Soul. Sinners and unrepentant Persons are sundry times in Scripture termed fools; as in many other respects? so principally in this, because they fail in this point of wisdom, going on in their sins without repentance. It is the part of a wise man to use no delays in heavenly matters, nor to defer repentance from day today: for the days are evil, and man may be surprised in his sins before he be aware. Secondly, we must diligently observe the danger wherein we are by reason of temptations, and labor daily to search and find out the secret counsels, practices, and enterprises of our enemies, that we may prevent them; especially we must watch against our spiritual enemies; the corruption of our hearts, the temptations of the Devil, and the day and hour of our death, that we be not found unprepared. Thirdly, the fear of the Lord, throughout all our whole life, must be our chief Treasure: and our care must be to grow in meekness as we increase in knowledge, for the fear of the Lord is the beginning of Wisdom. Fourthly, every man must measure himself by his own strength, and do nothing beyond his ability. To this purpose is that of the Apostle, Let no man think of himself more highly then he ought to think, but to think soberly, according as God hath dealt to every man the measure of faith. And as he exhorteth all men to be sober and modest, and not to take more upon them then they have graces and calling of God to answer and to discharge: so he applieth this general exhortation particularly and most directly unto them who have public callings to trade in the Church, as those by whose overweening the Church might suffer greatest hurt. Wherefore his charge to them is, that they teach not vauntingly nor ambitiously, making a greater show of knowledge then indeed they had, but according to the proportion of faith: that is to say, of the gifts that they had received by faith. Fifthly, things dishonest and of evil report must be let pass: but things honest and of good report carefully practiced. Whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things pertain to love, whatsoever things are of good report: if there be any virtue, if there be any praise, think on these things. Sixthly, we may not be temporizers, but we may and must give place to the sway of the Times wherein we live, so far forth as may stand with faith, a good conscience, and the discharge of duty, in our due particular Vocation. This rule was practiced by Paul, who living among the Heathens, was constrained to speak as they did; and therefore he sticks not to say, that he departed in a Ship to Rome, whose badge was Castor and Pollux. Again, he was three years in Ephesus, an idolatrous place, where the great goddess Diana was worshipped; yet in all that time he had so contained himself, that Demetrius could not charge him to have spoken directly against that Idol; only he had preached, that they were no gods, which were made with hands. And as Paul, so the rest of the Apostles no doubt, did become all things to all men, that they might win some. Seventhly, Prudence will not advise, intend or do anything, either by way of simulation, or dissimulation; that is contrary to the glory of God, or tends any way to the prejudice of the least truth: to the scandal of our weak Brethren, or neglect of duty in our particular Vocation. Abraham lied not in saying that Sarah was his sister; nor did he simply offend against the truth, against piety towards God, or common charity towards men; but against the love which he owed to his wife by particular calling, whereby he was bound to protect her against wrongs, and not expose her to danger as by that saying he did. Eighthly, Wisdom keeps a man within the limits of his calling, and withholds him from meddling with that which no ways pertains unto him: yet so as he will not communicate in the sins of other men. A wise man will not challenge that authority to himself alone which be longs to many; nor presume to do that by his sole power, which pertains to many in joint commission: nor will he suffer himself to be so over-ruled by them, as to partake in their sins Lay hands suddenly on no man, neither be partaker of other men's sins: Keep thyself pure. Ninthly, in necessary duties prudence directeth to do what God requireth, and then leave the success to him, that can do more then we are able to comprehend, and will effect his own pleasure by unlikely means in the judgment of men. Tenthly, we may not trust men upon fair pretences, that they make unto us, without further trial. The common Proverb is, First try, and then trust. Be wise as Serpents: Take heed of men. Simplicity and plain dealing must be embraced with the one hand, yet so as circumspection and prudence fall not from the other. Our Savior Christ would not commit himself to them that believed in him when they saw his Maricles, because he knew what was in them. The like circumspection was practiced by Nehemiah, when Tobiah and Sanballat conspired against him to hinder the building of the Temple. Eleventhly, if we cannot effect the good things we desire, in that exquisite and holy manner that we would, we must not tumultuously contend, or make unlawful separations; but commending the cause to God, and waiting further opportunity to do good: we must content ourselves with the mean, and take the less, when the greater cannot be obtained. For example; In many Churches sundry abuses are not reformed: superstitious customs do still continue: Images do stand undefaced. The good desire of the godly is, that they may be removed, amended, pulled down: but this cannot be brought to pass. What then must they do in this case? They must not raise tumults, nor separate themselves from the Congregations where the substance of Doctrine is soundly taught, and the Ordinances of God are truly administered: but they must seek unto God for help, keep themselves innocent without offense, and by humble supplication entreat the lawful Magistrate for redress of what is out of order: and in the mean time rest content with that they have done. Twelfthly, it is an high point of wisdom to lay up knowledge, to speak in season, to answer no matter before we hear it, to judge nothing before the time; to pass by many things in men's words and actions, as if we did not hear or see them, and to speak sparingly, with all meekness.

Q. What Rules of wisdom are to be observed touching the collation of Laws, and of which regard especially is to be had, comparison being made?

A. First, What Laws do simply respect God, in comparison they are always to be preferred before other Laws commanding just things: much more the law of man, must give place to the Law of God, and the love of our neighbor to the love of God. Love of Christ overruleth the love of Parents, of Wife, Children, Friends, Brethren: Yea, so far must the one yield unto the other, that for the love of Christ, the love of Parents must be turned into hate. For their is nothing of such weight, that man can with any pretence of equity set before the Lord Almighty; to whom nothing in the world is to be compared, much less preferred. Not our Father, For he is our chief Father; and not ours only, but the maker of our Parents. Not our life: For God is he, who if we die for his Name sake, can adorn us with life eternal: but if we prefer our life before him, he can afflict us with torment of eternal death. If any Friend therefore should ask me to tell a lie for his sake, I must answer him, it behooveth me to help my Friend, but in the Lord. If the Magistrates should threaten banishment, or other extremity to my Parents almost spent with age, unless I will depart from the known confession of faith: I must rather leave my Parents to the lust and rage of the Magistrate, then deny the faith. It is just to succor Parents, but not with breach of Piety. Secondly, Betwixt evils of sin there is no election: but all, even the least, are to be avoided. Of two sins, we must choose neither; but submit ourselves to the greatest extremity, even death it self, rather then be compelled to that which is evil or dishonest: All sins are equally to be shunned. We must not tell a lie for the glory of God, much less to save our life. Their condemnation is just, who teach that men may do evil, that good may come of it. If in time of trouble an offer were made, that if we would save ourselves, we should break the Laws of piety or honesty, as that we should deny God, or murder our Brother, neither is to be chosen: but we must commit ourselves into the hands of God in well-doing. Thirdly, In free time superior Laws are always preferred to inferior, things more common to the less common, public to private, and amongst the private they that are linked unto us by most bonds. Thus we must give more to Citizens, then to strangers, to our Kinred, then to Citizens, to our Parents, then to our Kinred, to the Magistrate Church and Country, then to Parents. For we are bound to strangers only by the Law of humanity, to our Kinred by the Law of humanity and affinity; to the Magistrate by a triple band of humanity, affinity and peculiar Covenant. By this Rule of wisdom, the special Calling must give place to the Trade of Christianity.

Q. The Widow of Sarepta relieved the Prophet, before she made provision for herself or her son.

A. Unless the widow had certainly known it to be the special will of God, she should not have done this; namely to defraud her self and her son, to the intent she might sustain a man being a stranger. Neither ought Prophets, or men of God, by the accustomed rule of Piety, to require this of any man, that they should maintain them without taking care for themselves and their Children. For even the Apostle to Timothy did plainly pronounce; that, They which have not care of their own, and especially of their Family, have denied the faith, and are become worse then Infidels: And therefore he would that widows should be maintained by them of their own Kinred. But when the widow was now certified by the special will of God, it was not for her to have respect what was commanded by the Law in general; neither might that take place, which is made a common Proverb: Charity first beginneth at a man himself. Howbeit, as touching the common course, that we may perfectly discern, to whom we be more or less bound, and not be deceived; we must consider, that there be divers kinds of Societies, kindreds and friendships. One is spiritual; another is bodily, or of the same stock; another is civil, and such like. Wherefore, when we reason concerning love, and doing good unto our neghbours, there ought a comparison to be made of those things, which belong unto our degree: which being not made, an error will soon happen. As for example; If a man shall be instructed by a godly Pastor and Teacher of the word of God, and shall be brought to sanctification; and the same man have therewithal a Father, of whom he was begotten, or have Children, and the question be asked, Whether he be more bound to his Pastor, or else to his Father and Children? We must not answer absolutely, seeing with our answer, the matter would not be expressed: But we may say, that in those things, which concern spiritual friendship, we ought more to obey the Minister of the Word, that teacheth us rightly, and admonisheth us out of the holy Scriptures, then either the Children or the Father, if they persuade things that be contrary and repugnant. But if we demand as touching things of another sort; namely, of food, and of maintenance, there is more due unto Parents, and unto Children, then unto others, though they be Ministers of the Word of God: Indeed the Ministers of the Word must be maintained, but yet not so, as any man should defraud either himself, or his Family of necessary living. By another similitude the matter may be cleared. Admit that a man be in the Campe, where just war is taken in hand, when the general Captain chargeth him in something concerning the affairs of war, and the Father being present commandeth him to the contrary: in this case the son shall rather offer himself to the General, then to his Father. But if we shall determine of household business, and of things pertaining to living and sustenance, the Parent shall be heard, and not the general Captain.

Q. Is a man to prefer a stranger eminent in Piety and Virtue before his Brother, not so much adorned with the tokens of Virtue, or no?

A. Wisdom commandeth thee to discern Offices due to nature, from duties consecrated to Piety and Virtue: and counselleth to give what are of nature, to thy Brother, what pertains to Virtue, to thy Friend beautified with it. Thou must rather nourish and relieve thy poor Brother then thy Friend: for this Office is coupled with nature and blood, according to which thou art more obliged, and nearer to thy Brother then to thy Friend. On the contrary, thou must advance thy Friend to public honors or Offices in Church or Common-wealth, rather then thy Brother: and by this means, thou shalt give to Piety what is proper unto it, to nature what belongs unto it.

Q If I see many strangers to be in danger, and one good man that I know: whether shall I help many strangers, or that one I know?

A. A good man is to be preferred before a man of no worth; but many strangers before one known person: for the more common good is the better.

Q. What if liberty of choosing the chief good be granted to any man, should he choose it for himself, or for his Country?

A. For himself: because every man ought first and principally to love himself. The former Rule, that things more common are to be preferred, doth hold only in those actions by which we perfect ourselves, and are in the way to the chiefest good. A good man must be willing to lay down his life for the good of the Church or Common-wealth, not that he doth prefer the good of his Country before his own happiness: but that this is the way, by which he may attain true blessedness.

Q. Let us now proceed to some other Rules of Wisdom.

A. The fourth Rule is, That things of profit and pleasure, must give place to things that belong to Virtue and honesty. The light of nature teacheth, that in election things simply honest must never be set after Laws of profit, though the greatest and most common: Godliness is the great gain; therefore all gain must give place to godliness. The Heathen man saith, Gaine gotten by loss or hazard of a man's good Name, is no gain but loss: which is much truer of gain gotten with the breach or hazard of a good Conscience. But on the other side, when profit in a man's Purse would procure a breach in his Conscience, and the gain of Gold prove the break-neck of his soul: such refusal of gain, is the greatest gain that can be. For saith an Ancient Father well, To let go, though never so great a matter, for the compassing of a greater, is no losing bargain, but a gainful negotiation. Worldly men say, who will show us any good? But David's Prayer is, Lord lift thou up the light of thy countenance upon us. Peradventure some small unseemlinesse may be undergone to obtain some great and common profit: but no dishonesty is to be committed in hope of gain, for we must not do evil, that good may come thereof: neither doth it excuse, that they say it is done for a good end: for actions are not only distinguished by their ends, but by their efficient causes and forms.

Q. Did not Lot well to offer his Daughters to the lusts of the Sodomites, to prevent a greater mischief intended against his guests?

A. In so doing he sinned against his Daughters, whose chastity and credit he was bound to defend. It is the duty of a Father to defend the honesty of his Daughters, though with the danger of his life: much less not to yield and offer them to wicked men to be defiled. Again, he sinned against his own soul, in the offering his Daughters to be defiled, he consented to their wickedness, and made himself, if not the author, yet an accessory to their sin. As for his respect unto the greatness and grievousness of the crime, it excuseth not: for the recompensing of one sin with another, is not to be suffered; It was not lawful for him, to yield his Daughters to the lewd lusts of the Sodomites, thereby to keep them from a more grievous sin: neither is it lawful, that we in ourselves should commit a less fault, to avoid the greater. Wherefore when the matter cometh to sin, although it seem to be but light, it is wholly to be forborne; And if any matter more heinous might seem to ensue by the delay of sin, the care thereof must be committed to God: but under that pretence we must not commit any sin. Whatsoever is sin, the same must straight-way be rejected, let there afterwards follow what will; What sin almost might not be excused, if it were lawful to redeem a greater sin with a lesser?

Q. Did not Paul prefer the less sin before the greater, when he said; That he could wish to be accursed from Christ for his Brethren, rather then they should continue in that blindness and obstinacy wherein they were holden?

A. The Apostle desired to redeem the Jews with the peril of his own self: not with sin, but with his loss and hurt; namely, to be accursed from Christ: not that he meant to be an Apostate, or to forsake his belief in Christ, but only to be without the fruition of eternal and happy life. He doth not wish to be made the enemy of Christ, but not to enjoy the blessed Vision of Christ, that his Brethren might be saved. He doth not wish of an Elect to be made a Reprobate: but remaining a chosen Vessel to be deprived of the glory of the Elect, that the Israelites might be saved; if the will and counsel of God would suffer it, to which he wholly submitteth himself.

Q. What is a fit Rule to be observed?

A. When two Precepts of God seem one to be repugnant to another, so as the one is a hindrance to the other, that they cannot both at one time be observed; yea rather, it is necessary that one of them for the time being be omitted; then that which shall be judged weightiest and greatest, must be retained. But yet in the mean time, that other, which is reckoned to be less and lighter, is not violated; because in the same there is nothing done against the Law of God. There is a Law, that the Church must not be deprived of Ministers, so as it should be destitute of them, and Paul hath another Law, that a Minister must not be a Novice, or man newly entered into Religion: the Church of Milan was much troubled, because it could not find a meet Bishop, that as well was free from the heresy of Arius, as also that had great authority and learning given him of God: only there was Ambrose; but yet a Novice, and newly come to the faith. Here are two Laws met, in show contrary one to another: but it was meet for the lesser Law to give place to the greater: for Christ so taught, when by the sentence of the Prophet he saith; I will have mercy, and not sacrifice. Howbeit he meaneth not, that he will not have sacrifice: but that if two Commandments meet together, whereof the one belongeth unto mercy, and the other unto sacrifice: he testifieth that he had rather have mercy, then sacrifice. In this Rule sundry Particulars come to be noted. First, the circumstantial and ceremonial duties of the first Table, must give place to the necessary and moral duties of the second Table. Thus the strict rest of the Sabbath, may be broken without sin, when the performance of any work of instant necessity or mercy doth require our labor. Secondly, the circumstances of the first Table, must give place to necessary ceremonial duties. The Priests in the Temple profane the Sabbath (not simply and properly, but in the opinion of the adversaries doing that which had not been lawful, if the worship of God did not excuse) and are blameless. Thirdly, the substantials of the second Table of greater reason, do over-rule the substantials of the second Table of lesser reason. Thus Moses permitted the Jews to put away their Wives for every cause, (as namely, for some filthiness espied in them) to prevent many grievous inconveniencies in the whole policy of the Jews, arising from the obstinacy and cruelty of that obdurate people. But though the civil Magistrate may tolerate some evils in the Common-wealth to prevent the utter ruin and desolation of it; yet we must not think it lawful to redeem a greater sin with a lesser: willfully to cast away the good creatures of God, which may serve for the use of man, is evil and unlawful: but in a case of necessity to preserve life and prevent violence, Paul and the rest of his company which were in the Ship with him, did lawfully cast out their Provision into the Sea. Fourthly, the more substantial and necessary duties of the first Table do over-rule the less necessary of the same. In the time of Hezekiah, the Priests admitted the people to the Passover, who had not prepared themselves according to the preparation of the Sanctuary. The sixth Rule, In a time not free, when we are pressed with some more grievous evil, we may prefer inferior Laws to the superior: where regard is not had of the excellency of the Law, but of our need. But things superior are not promiscously to be set after things inferior in the case of necessity: But this election hath place in the collation of good things especially profitable, in the comparison of things comely, with profitable; and in propositions less necessary, whose opposites do not bring in the destruction of nature, but some unseemliness, and that such as doth admit excuse in regard of circumstances. In the time of famine the Servants of God have been compelled to leave the places of their habitation, where God hath been worshipped, and to sojourn in strange Countries, where the Name of God hath not been known. The seventh Rule, We must do the most necessary works of our callings that belong unto us, though we leave other for the time undone. When Peter was inquisitive, what John should do; Christ gives him this answer, What is that to thee, follow thou me? In which words he teacheth, that not only Peter, but also every man must attend upon the necessary and proper works of his own Vocation, and not deal with things whereunto he is not called. The eighth Rule, Of evils of punishment, as troubles, losses, and such like, the lesser is to be chosen. As the Merchant in danger upon the Sea, may cast away his Wares to save his life: The Traveler may deliver his Purse unto Thieves, to prevent further mischief. When the Prophet propounded three Plagues to David, of which he was to choose one, he chose to fall into the hands of God. The reason is, because in things of this nature, the lesser evil hath a respect of good. The ninth Rule, When choice of evils or punishments is offered to one that is innocent, or questioned for the profession of true Religion, he is to choose neither, but to expect and patiently endure whatsoever his enemies shall decree. For by choice of punishment he consenteth to his own unjust vexation, and is accessory to his own persecution: Also by the free election of evil, he brings himself into suspicion of sin or blame, and exposeth his credit and reputation of the calumnies of his adversaries, who will be ready to object, that he would never freely have chosen punishment, if he had not been guilty of some fault. An example of such spiritual wisdom we have in the French History in Prince Condé. When Charles the ninth King of France, in the year 1572. sent for Prince Condé, and propounded three Conditions to him, of which he choose one: the Mass, death, or perpetual imprisonment. Condé answered, that by the grace of God, he would neither choose the first, and the other two he left to the pleasure of the King, being assuered that God would govern the whole matter by his providence. The tenth Rule, When Tyrants and Persecutours of the Church, give space to deliberate, whether thou wilt obey their idolatrous decrees, or be cast into prison, deprived of thy goods, thrust into banishment, or miserably massacred, thou must not deliberate, nor accept of the space offered to deliberate: but simple Idolatry, and obedience to that wicked decree, is to be refused. When the three Companions of Daniel were questioned for their refusing to worship the Image that Nebuchadnezzar had set up, they crave not respite to consider of the matter; but return this resolute answer, Be it known unto thee, O King, that we will not bow down. Cyprian (as Augustine reporteth) when he was led to execution, the President being desirous that he might escape, said unto him; Now I give thee space to deliberate, to choose which thou wilt, whether thou wilt be thus miserably executed, or obey, and so be dismissed. The man of God answered: In a thing so holy, deliberation hath no place. For such deliberation is a degree of yielding, and doth much harden the enemies of the truth in their ungodly courses. And not only so, but it argues that the minds of men are not fixed upon the truth, nor affected towards the glory of God, as is meet. What? that they which are over careful, least their life, goods, dignities should perish (which is the ground of that deliberation) do easily defile themselves with impure superstitions. The eleventh Rule, Christian wisdom will not permit men to promise silence in any necessary point of God's truth, which they are called to testify and make known, that they might procure their own liberty, and free themselves from vexation: for such promise of silence is a kind of halting, doth argue timorousness, and hinders the edification of others. The Ministers of the Gospel must faithfully publish the whole truth of God, and keep nothing back from the people, which they have received of God, but that they do not, who promise silence in any necessary truth, to purchase peace. Moreover, this keeping silence doth hearten the adversaries in their courses, and tends greatly to the prejudice of the truth, which by this means is suppressed by little and little; What is this? but to forsake their Brethren in the time of danger and difficulty, in a sort to deny the truth, set open a gap for superstition to enter, give opportunity and advantage to the adversary, and cast an imputation upon them that are most forward, as if they were humorous, indiscreet, furious. When God calleth men forth to bear witness of the truth, what is it but a kind of starting back, to bind ourselves by promise not to publish that part of God's will, which is now opposed and called into question? Then especially are we to abide in our Station, and to quit ourselves like men, when the truth is opposed by many adversaries. Moses being sent to deliver Israel out of Egypt, would not leave one hoof behind him. Daniel would not forbare to pray thrice a day, nor to set open his window, and look towards Jerusalem, that he might redeem longer time, wherein he might profit the Church. Wisdom will neither run hastily, nor deal unfaithfully. The twelfth Rule is; In a case of necessity imposed by God himself, it is lawful to transgress a circumstantial or ceremonial precept, for the performance of a moral duty: for then according to the mind and will of the Law-giver, the lesser Commandment must give place to the greater, and in that case no precept is broken. But if men upon their own will and pleasure shall impose Ordinances upon the Church, contrary to the Rules of Scripture, it is not lawful to break the lesser Commandment of the Law, that we might obtain liberty to do the more excellent. For the Lord hath not dispensed with his Law, in any such consideration. Mans pleasure in commanding this or that under a great penalty, makes not the precept of God forbidding it, of none effect, as instant danger or necessity doth the Law, touching the circumstantial rest of the Sabbath in that particular case. Had Daniel forborne the ceremony of kneeling at prayer, and looking towards Jerusalem out of any natural necessity, or by reason of any infirmity, which might have been prejudicial to his life thereby, it had been none offense: but when he is forbidden to pray upon pain of death, he will not obey. It is lawful to fight against our enemies, in defense of life and Country, upon the Sabbath day, if we be assaulted: but a Minister of the Gospel might not go to the Fencing-School an hour or two upon the Lord's day, being thereunto commanded, that he might procure liberty afterwards to preach the Gospel. In extremity it was lawful for David to eat the Shew-bread, when he was an hungered: but the Jews, when there was no such necessity, did choose rather to die, then to eat Swines flesh. And thus when a man is called forth to bear witness to this or that point of God's truth, it is not lawful for him, either by silence or denial of it, to procure liberty to teach matters of greater importance in themselves. When God thrusteth us upon greater duties, the relinquishing of obedience to a lesser duty leaveth to be a sin: because the Law-giver in that case hath released us from the inferior Law. But when God calleth to the practice of inferior duties, then to slip aside under pretence of doing greater and better service in the weightiest matters, what is it but to do evil that good may come thereof? Necessity (we say) hath no Law, but is to be understood in man's Laws, when some sudden case falleth out, so as the inferior cannot have recourse to the Law-maker, that then he may interpret the Law himself, and break the letter of it, to follow the reason and intent of it: as in case of the murder of a Thief. But in the Law of God, one only case doth dispence with it, and that is, when necessity from God so altereth a fact, as it taketh away from it all reason of sinning. As for example; It is not lawful to marry ones sister, but in the beginning of the World extreme necessity altered this fact, and gave dispensation. So it is not lawful to take away that which is another's: but (as some Divines think) extreme necessity makes it lawful: because it is not another's any longer, seeing the Law of nature itself maketh some things common in such extreme necessity. On the Sabbath we must hold ourselves strictly to God's worship: but if an house be on fire, we may leave it without sin. But that the pleasure of the Church, should so alter the nature of the fact, as to make that lawful which is contrary to the Law of God, is a Paradox in Divinity. Say the Ministers of the Gospel should be enjoined to wear Womens Apparel, under the penalty of deprivation; might they redeem their liberty by such conformity? If not; then the mere pleasure of men, cannot make that lawful, which in some extreme necessity is not to be condemned. And yet, if men were disposed to plead for that practice, they might say; When two works or duties commanded of God, do meet in one practice, so as we cannot do them both, but one of them must of necessity be done, the other of necessity must be left undone, in this case the work or duty of greater reason, must be performed, and that of lesser reason must be neglected and omitted, and it is a sin to neglect the greater to perform the lesser. But to preach the Gospel is a work of greater reason, then to suffer deprivation for refusing to wear Womens Apparel. Therefore it is necessary the Ministers of the Gospel should yield to wear Womens Apparel in the case of deprivation. If the conclusion be absurd, one of the Premises must needs be false at least, or the whole frame inconsequent: for of a truth nothing but truth doth follow. In spiritual things to preach the word is so necessary, as Paul cries woe upon himself if he does not, because the Flock of God depends upon him: But if I may not preach, unless I wound my consicence, by compounding with Heretics, and blending truth with error, I must never preach, but leave the care of the Church to God, who without my lie, will provide for the good of it. Thus Elijah fled and left his Ministry, because he could not exercise it, unless he would have received Baals ceremonies, and flattered with the Baalites: and if he had not thus forsaken his place, he had forsaken the Church. Great Athanasius chose rather to leave his Church, then to yield anything to the Arians. S ^t Paul knew, that after he went from Ephesus, grievous Wolves would come in not sparing the Flock: and yet because he could not stay to preach, unless he would have restored some Pharisaical Observations; and unless for peace sake he would have yielded to the rites and Image of Diana, he left the place: because he must not do the greatest good by any evil means.

Q. The Apostles, and Elders, and whole Church at Jerusalem concluded and determined, that the Gentiles should abstain from things strangled, and from blood, and that by the inspiration of the Holy Hhost.

A. 1. The ground of this Decree, was the direction of the Holy Ghost: but out of the Text it cannot be gathered, that it was concluded by the infallible guidance and immediate inspiration of the Spirit. It seemed good to the Holy Ghost and to us, say the Apostles: To whom? To us Apostles, Elders and Brethren, even the whole Church at Jerusalem. What? were all these immediately inspired? It would be hard to bring a brobable Argument of that assertion. I make no doubt, but the Apostles were certainly assured what to resolve in the matter proposed, being specially assisted by the Spirit of Truth: but out of the History it cannot be collected, that they did wait for a new immediate Revelation, and relied not on the knowledge they had of the Scriptures and truth of God. The Holy Ghost speaks in the Scripture, as well as by immediate inspration: Whatsoever is soundly, truly, directly gathered thence, and contained therein, that is of God, no less then that which is, from him by immediate Revelation. Therefore the Apostles in saying, It seemed good to the Holy Ghost and to us, do declare that they subscribed to the Holy Ghost speaking in the Scriptures, and approved what there he taught: but intend not to intimate an extraordinary inspiration to make that Decree. For as the Scriptures are said to foresee in respect of the Author of them, so it may be said in respect of the Scriptures, that it pleaseth the Holy Ghost. And it is apparent by the Council, that those Decrees pleased them, because they concluded them out of the Scriptures. And this is evidently set down by the Greek Scholiast, which saith, that therefore the Holy Ghost is there set down: For that Christ had not taught this, but the Council uttered them, grounded of the Law. 2. The things imposed were necessary before they were enjoined, not necessary because enjoined. Necessary, not simply in themselves, but by accident in respect of that time for the preventing of offense, the weakness of the Jews, and collation of the Gentiles with them, was the reason why the Apostles commanded abstinence from blood, and strangled, among the Gentiles: and that reason ceasing, the the Observation itself ceased. For the authority of Moses, and the common and Ancient Custom long in use, abstinence from these things ought not rashly, could not suddenly be laid aside without scandal: And for that cause, the Apostles tendering the weakness of the Jews, commanded the Gentiles to abstain from these things, respecting the offense, not the things themselves. It was indeed imposed without express limitation of time, but not without respect to scandal; which was the main cause of that constitution. The Apostle Paul who was present at this Assembly did well know the sense of the Law, and mind of the Council, doth so explain it, that he teacheth it is not unlawful to eat of any meat that is sold in the Shambles, unless it be in case of offense: yea, that every creature of God is good, and ought not to be refused, if it be sanctified with the word and Prayer. And the very scope and drift of the Apostles in that Decree was, to deliver the Gentiles from the yoke of the ceremonial Law: therefore they command not abstinence from things strangled, and blood, as from things unclean (that had been contrary to their intent and purpose to establish the ceremonials) but for the peace and quietness of the Church, that the conscience of the weak Jews might not be offended. In time of the Law, when the use of these things was prohibited to the Jews, it was lawful for the Gentiles to eat thereof: much more in time of liberty they were not forbidden, as things in themselves, or by institution simply unlawful. The giving of offense, not the eating of blood, or strangled, further then it was offensive, is that which is forbidden; the one as the end, the other as the means during the time it did continue to be scandalous. And when the offensive eating only, and not the simple use of blood and strangled is prohibited, of what necessity could it be to add any limitation of time to that constitution. Neither can any object, that it is urged as perpetual, upon an ordinary and standing reason of necessity, and fitness: for abstinence from these things is not urged at all as fit or necessary in itself, but with consideration of those times and occasions. So that the Gentiles might lawfully without breach of Law or scruple of conscience, eat of either, in so doing, they did not scandalize. But it is observed, that Christians abstained from blood and strangled, till the time of Tertullian, Origen, Cyril, Eusebius, Council of Ganga, yea of Augustine, four hundred years after Christ. I confess, abstinence from these things was still in use, when the weakness of the Jews was past: but for another end (as our Writers have observed) drawn proportionally out of the Apostles first Decree; viz. to teach how much Christians abhorred and had in detestation the bloody sacrifices and ceremonies of the Gentiles. And this seems to be confirmed by the words of Tertullian and Cyril. But if the faithful of those times, did ignorantly mistake that Apostolical Decree, taking that to be simply for itself, perpetually condemned, which was forbidden only in respect and for a time they dealt superstitiously, contrary to the mind of the Apostles, and are not to be excused therein. In one place Augustine is of opinion, that a man ready to famish should not eat of meat sacrificed to Idols to save his life, though he might do it without offense; wherein without question he is too severe, not well weighing what he said. But else-where far more truly he teacheth, that that Law was abrogated, and not observed of many; that Christians were accustomed to eat blood, and that prohibition was only that the Jews and Gentiles might be reconciled, and knit together in the corner Stone, Christ Jesus. Again, the Apostles in that constitution, enjoin only the forbearance of some act indifferent: they prescribe not the use and practice of any Jewish ceremony. Now it is one thing for a Minister of the Gospel, to abstain from flesh upon a Friday, or in Lent, in the presence of a popish or superstitious person, whom he is loath to offend, and of whom he conceives hope, that by condescending to him in this or the like, he may be won to the Gospel: another for him to conform to their use of Oil, Creame, Salt, Spittle, and the like in Baptism. Acts of Christian liberty must be practiced or forborne, according to the Rules of charity, which bind us to respect the edification of our Brethren: but things forbidden must not be yielded unto upon any such pretence: No sin is eligible. The Apostles who forbad the Gentiles to offend the weak Jews, by their eating of blood, will not have them burdened with circumcision, and other rites of that nature, which were necessarily to cease at the coming of Christ. Moreover, the Gentiles before were accustomed to abstain from blood, and strangled, especially they which had been subdued of the Jews, were bordering round about them, or did sojourn amongst them as strangers. It was an opinion constantly received amongst the Jews, that God did deliver to the Sons of Noah seven Precepts: Namely, first to live in some form of regiment under public Laws: Secondly, to serve and call upon the Lord: Thirdly, to shun Idolatry: Fourthly, not to suffer effusion of blood: Fifthly, to abhor all unclean knowledge of the flesh: Sixthly, to commit no rapine: Seventhly, not to eat of any living creature, whereof the blood was not first let out. And the Heathens that would yield to the obedience of these seven Commandments, though they received not Circumcision, nor observed the other Ordinances given afterwards to Israel: they were suffered to dwell as strangers amongst the Israelites, and to sojourn in their Land: but whosoever transgressed any of these Precepts willfully, the Jews held he was to be killed with the Sword. So that it was easy and not burdensome for the Gentiles to observe these things in common with the Jews: and to the Jews it might seem hard, that the Christian Gentiles should be incorporated into the same Common-wealth and be exempted not only from the Law of Moses, but even from those things positive, which were observed before Moses. In a word, abstinence from these things was necessary for the time, and for the fitness commanded: the imposition of it was warranted by Scripture, commanded only in case of offense: and when the season of that Law ceased, the observation itself fell to the ground. It will be said, The Law requiring abstinence from blood, and strangled, was abolished by the coming of Christ: in which respect it was in nature no less evil, though it might be less inconvenient then the ceremonies of practice. The special Law forbidding to eat blood, or strangled, was abolished by the death of Christ, so that it was now lawful, which was before unlawful: but the act of abstinence was and is in it self indifferent, and we may eat or abstain as we please, so it be without superstition or offense. And how abstinence from blood, and strangled, should in nature be no less evil then circumcision, purification, or other legal ceremonies of that sort, I am yet to learn: seeing in that which was necessarily to cease at the coming of Christ, the Gentiles were not made conformable to the Jews: yea, the Apostle Paul taught the Gentiles, not only that they were not bound to keep the Laws of Moses, but that Observation of those Laws, which were necessarily to be abrogated, was in them altogether unlawful.

Q. The Apostles observed the Jewish ceremonies, and advised one another so to do. Paul circumcised Timothy; shaved his head, purified himself, made a Vow, contributed; offered sacrifice for his purification, observed the Jewish Sabbath: and to some of these things he was advised by James, and the Elders of Jerusalem.

A. What the Apostles did, they did voluntarily: because they judged it most expedient so to do; no necessity of command, but expediency of fact at that time and place inducing them thereunto. If the Argument that some Divines would draw from this their practice, be of any force, we may conclude, That a Minister of the Gospel, living amongst popish and superstitious people, who do hold and esteem the observation of most or all popish rites, customs and ceremonies, to be essential parts of God's worship, and necessary to salvation: he, to please the people, and to win the more liberty to preach the Gospel is bound to conform unto them all, yea, though their use be not enjoined, but prohibited by Law. For the Apostles had in the Council defined, that the Gentiles should not be burdened with Jewish observances, but only abstain from blood, and strangled; nevertheless, Paul after this circumcised Timothy, purified himself, and not because he was thereunto compelled by the Law of any superior, or stood in danger of deprivation in case he did refuse; but that he might not offend the weak Believers, that he might win the unbelievers to the Gospel. Now draw this into form of reasoning, and it runneth thus: The practice of the Apostles in submitting to Jewish ceremonies, is a pattern and samplar for us, what we may and must do in receiving or refusing significant, scandalous, inconvenient ceremonies devised by men, imposed by authority, abused to superstition or idolatry. For in what cases they admitted of Jewish ceremonies, in the same or like, it is lawful, yea necessary for us to receive and tolerate by practice, ceremonies of like nature devised by men. But the Apostles, when they were conversant amongst the Jews, did submit to the use of Jewish ceremonies inconvenient, urged by contentious Brethren, with an opinion of holiness, necessity, and worship, perniciously abused for confirmation of most false, heretical and impious Doctrines, for use and continuance, the occasions of many pernicious effects to them that abused them: and this they did twenty years after they had preached the Doctrine of Liberty, not by compulsion of Law, but voluntarily to please the people, and win liberty to the Gospel. Therefore the Ministers of the Gospel should voluntarily and of their own accord, yield to the practice of any or the mos • part of popish or Jewish ceremonies, if they be urged by superstitious and contentious Brethren as essential parts of worship, necessary to salvation, though the use and continuance of them be the occasions of many pernicious effects to them that abuse them; and that a long time after they have preached the Doctrine of salvation, and labored to inform them in the truth of God. From this example of the Apostles going up to the Temple at the time of Prayer, and their conformity to other legal rites, some would gather, that it is lawful for Christians to present themselves bodily at the Mass, so in heart they detest the abomination there committed. A collection much like the former, in respect of the truth of the matter concluded, and the manner of arguing: and what showeth the weakness of the one, turneth the edge of the other. Wherefore we are to know, that the ceremonies of the Law commanded by God, were necessary till Christ, and being abrogated by his death, they ceased not to be of use amongst the Jews, till the destruction of Jerusalem. For God would not have his Temple stand without some ceremonies: which as long as it stood was an holy Mansion of heavenly Doctrine, and a place where he might lawfully be worshipped. The Apostles did not so teach the abrogation, no not of those things which were necessarily to cease, but that even the Jews being Christians, might for a time continue in them. It pleased God to deliver the Law of ceremonies unto the Jews, to confirm it by visible Signs and Wonders, to appoint a Place, even a Tabernacle, where they should meet to practice that ceremonial worship, and to tie the exercise of it to that place only. The same God appointing a second Place to be built by Solomon, did fill it with his Glory, and gave commandment to all the Tribes to resort thither, to perform the eternal service of the Law, and within the Gates of Jerusalem to eat the Passover: And when the City and Temple was destroyed, the exercise of the legal worship of sacrifices, was suspended and stayed till their return out of Babylon. Then God purposing to re-establish his Ordinances, stirred up the Spirit of the Persian Kings, to further the building of the Temple, incited the people to that work by Haggie and Zacharias, and after the finishing of it, promised his presence therein, renewed again his Covenant with them, and bound them to worship him with legal service in that place. Now as God did thus visibly and apparently (dealing with the Jews as Children) confirm the Law of the carnal Commandment: so it was expedient (considering his wonted manner of dispensation with the Jewish people) that by some visible signs he should manifest unto them the utter abolition of the Law and rites thereof: which was not done so fully whiles the Temple stood. For the standing of the Temple did imply a continuance of the Levitical Rites, for the exercise whereof the Temple was dedicated and set apart. The Prophet Daniel did fore-tell when the sacrifices and ceremonious worship was utterly to be abolished, in these words: And he shall confirm the Covenant with many, for one weak: and in the midst of the weak, he shall cause the sacrifice and the oblation to cease, and for the overspreding of abominations, he shall make it dessolate, even until the consummation, and that determined shall be poured upon the dessolate: which according to the interpretation of the Learned, must be referred to the time of the destruction of Jerusalem. The Disciples of Christ hearing him speak of the destruction of the holy City, when one stone should not be left upon a stone; they asked him when those things should be, and what sign there should be of his coming, and of the end of the World; joining these three together, The desolation of the Temple, the coming of Christ, and the end of the World, as it were all pertaining to one time: and therefore for that which is demanded in Matthew touching the sign of his coming, and the end of the World; In Mark and Luke this only is asked, What sign should be of the destruction of the Temple in Jerusalem: Upon which occasion our Savior doth discourse unto them of the desolation of the Temple by Vespasian and Titus, alluding to the very place of Daniel before cited, in which the final ceasing of the Sacrifices with the Temple, is plainly fore-prophesied. Till that time then, the outward and civil Government of the Jews Common-wealth with their Ceremonial service and Law-worship, still remained in the holy City and Temple of God, and that by special dispensation. When the Temple was made equal to the ground, the ceremonies were honourably buried under the ruins of it, and afterwards they ceased to be indifferent: but till that time their use was not wholly determined, as that which was presently to be abandoned, and no longer to be continued amongst Believers. Christ Jesus by his death did fulfill the bloody and foreshowing Tipes of his death, and so the substance coming in place, the shadow vanished of its own accord: nevertheless, seeing the Jews had solemnly received the ceremonial Law from God, it had by many evident and visible signs and tokens been confirmed to be divine and from above, it was necessary, they should as plainly and plentifully be assured from Heaven, that now according to the good pleasure of God, it was to cease. For none but God himself can dispense with his Law: Authority inferior cannot set us free, when superior power hath laid his bond upon us. The Jews knew for certain, that they had been obliged in conscience to the observation of the Law of Rites and Ceremonies; and in all • quity the Doctrine of Liberty and Freedom, must fully and manifestly be published and made known unto them, before they could be urged to relinquish and forego the use of it, which after so solemn manner was pressed upon them. Yea, so graciously was the Lord pleased to deal with them, that till the efficacy of Christ's death was plentifully manifested, and the abrogation of those ceremonies by visible signs and tokens undoubtedly ratified, he dispensed with the weak believing Jews in those observations. The legal Figures were given to the Jews till Christ should shine in their hearts, which was done by little and little: and the infirmity of the believing Jews was excusable, till they were plentifully enlightened with the beams of truth, and infallibly certained of the ceasing of those Ordinances, to which for a long season they had been obliged and acustomed. But the matter itself speaks, That Christ for a long time was unknown to many of them; other were so illustrated with his beams, that they wanted much of full shining brightness: the most were ignorant of their freedom and deliverance from the bondage and burden of the Levitical Law. Peter himself, who had familiarity, conversed with our Savior more or less, from whose mouth he daily heard most heavenly directions, and saw the Wonders that he did; who by many signs and tokens had been infallibly confirmed of the assurance of Christ's resurrection, and with the rest of the Apostles was furnished with the extraordinary gifts of the Holy Ghost, to preach the Gospel of the Kingdom to all Nations: he, two years or thereabouts after the ascension of our Savior, was so ignorant of this truth (as were other of the Apostles also) that he needed information therein by Vision from Heaven Can any man imagine, that the through information of the Jews in this point, is a work of small time and labor? Full instruction and a good space of time was needful to acquaint them with, and to root them in the Doctrine of Christian Liberty: And this time granted, was from the death of Christ, till the destruction of Jerusalem. Our blessed Savior Jesus Christ, the wisdom of the Father, speaking of the time of sacking and eversion of Jerusalem, did expressly command his Hearers and Disciples the Jews to pray, That their flight might not be upon the Sabbath day; to wit, that day which the Jews observed for their Sabbath: which admonition is proof more then probable, that the observation of Jewish Ceremonies, was tolerated amongst the Jews till the overthrow of the Temple, and that by special dispensation from God. For if the observation of the day had been utterly abrogated, as a thing unlawful to be kept, he would never have charged them to pray against that time of flight, as a thing unfit and burdensome. To this may be added, that in Jerusalem the first Christian Bishop not circumcised was Mark, and he not Bishop till the days of Adrian the Emperor, after the overthrow of Jerusalem; there having been fifteen Bishops before him which were all of the circumcision. What lets now to conclude (according to the constant judgment of Divines) that the Ceremonies of the Law were de jure abrogated by the death of Christ, but de facto their use ceased not altogether, till the utter eversion of the City and Temple, and that by the wise permission of God, who was pleased, so long to bear with the weakness of his people. Nay, it doth not appear in Scripture or other ways, that the Apostles did teach the Jews necessarily to lay aside the observation of the carnal commandments, till the day of their burial came, when the Lord should from Heaven declare, that they were no longer pleasing unto him: For when certain of the sect of the Pharisees who did believe, went forth: and coming to Antioch, taught, that it was necessary for the Gentiles to be circumcised, and to keep the Law of Moses: Paul and Barnabas disputed against them, and continued still teaching the Gentiles, not only that they were not bound to observe the Laws of Moses, but that the observation of those Laws and Ordinances which were necessarily to be abrogated, was in them altogether unlawful. This they preached concerning the Gentiles only, not touching the Jews: and therefore Paul coming to Jerusalem, when he plainly understood from James, how his Doctrine was misreported, as though he had taught all the Jews which were amongst the Gentiles to forsake Moses, he was contented by his actions to make it apparent, that those flying reports were untrue, and that he himself being a Jew kept the Law, and walked orderly, even as they did. But as for the Gentiles, they altogether disallowed in all them all conformity with the Jews, in those things which were of necessity to have an end by the coming of Christ. And therefore when Peter withdrew himself from the Gentiles at Antioch, and conformed to the Jews, Paul withstood him to his face: and when other false Brethren would have compelled Titus to be circumcised, he withstood them boldly, and gave no place unto them, no not for an hour, neither fearing their offense, nor dreading their malice, nor shrinking for peace. Wherefore the erroneous conceit of the obstinate, misbelieving, ignorant or weak believing Jews, touching these Ceremonies, or the avoidance of persecution stirred by the malicious, were not the reasons that simply moved the Apostles to conform unto them: But they perfectly understood it to be the good pleasure of God to bear with the Jews frailty for a time, and knowing it to be their duty in such and such cases, to please them, and not to trouble the Church; they with all readiness and not upon constraint submitted themselves, when those circumstances did occur.

Q. Is it not lawful for a wise man to use simulation or dissimulation in some matters?

A. It is lawful for a prudent man to conceal some part of the truth, and utter another, and so to dissemble some things, if it be done without injury or fraud of piety, truth and charity, of justice and our Vocation. The Angels that appeared to Lot in the likeness of men, did at first refuse the courtesy that he proffered, and made answer, they would lodge in the streets. Joseph carried himself strangely towards his Brethren, and spake roughly unto them, that he might search out the truth and accomplishment of his Dreams, understand the minds of his Brethren, and know the whole manner of his Fathers Family. Samuel going to Bethlehem to anoint David, doth by the commandment of God conceal some part of the truth, the chief end of his coming. So the Prophet Jeremy being asked by the Princes, what communication he had with the King, only he telleth them, that he had entreated him, that he might not return to Jeonathans house to die there, but the rest of the conference he uttered not. When the Kinsmen of our Savior urged him ambitiously to go up to the Feast of Tabernacles, he answereth them, My time is not yet, Go ye up to the Feast, I will not go up. This negation of Christ, which seems to be simple, must be understood according to the opinion of his Kinsmen, that is, he would not go up to purchase human glory to himself. But to prevent mistaking, there are four things in the act of semblance or dissimulation to be observed, the mind of him that dissembleth, the thing or subject wherein, the manner, and the end: If all these be good and lawful, the dissimulation it self cannot be condemned; if any one be evil, the dissimulation is evil. If it come from a distrustful mind, doubting of God's providence, it is sin: not so, if in things lawful it be used only as a means, the heart still depending upon the Lord. In matters of Religion, in which the glory of God, and the salvation of ourselves and our neighbors is handled, there is no place for dissimulation: But in civil, external, and politick things it may be used, if the root, manner, and end of it be allowable; so our Savior used a kind of semblance, when to take trial of the Disciples humanity, he made show, as though he would have gone further: but Peter offended, was justly reproved of Paul, that in a religious matter dissembled, withdrawing himself from the Gentiles, with whom he had eaten before, for fear of them of the circumcision. In the manner of dissimulation heed must be taken, that nothing be done in fraud of the truth, and love in things of truth, nor of justice, and our Vocation in matters of right and wrong, whether the semblance be serious or in another kind. Also respect must be had to the Persons, before whom and towards whom we make semblance: for it is one thing to make semblance or use dissimulation before the ignorant, another before men of knowledge; it is one thing towards the weak, another towards the strong; one thing towards friends, another towards enemies; one with the simple, another with the obstinate. The end of lawful dissimulation, is the edification of the Church in general, or of the godly in particular, the finding out of the truth necessary to be known, the keeping close of the truth unfit and unprofitable to be revealed, the preventing of danger, and such like. Thus the two Women contended before Solomon, touching the living Child, whose he should be: he used an holy dissimulation to find out the truth. But if semblance tend to an evil end, it is evil: as for a man to make show of Religion to aspire to honor, as Hypocrites do; or to speak fair to our neighbor, when War is in the heart, as Cain did to Abel.

Q. What then, may a Christian use no wisdom to save and deliver himself out of the hands of persecutors, or to preserve his liberty in the Gospel?

A. Our Savior requireth prudence in his Disciples tempered with simplicity. Behold I send you forth as Sheep in the midst of Wolves: be ye therefore wise as Serpents, and harmless as Doves. This serpentine wisdom, stands in these things. First, that they be wary, attentive, provident and circumspect, not to thrusts themselves into needless danger, by laying themselves open to the malice of the adversary without cause, or trusting false Brethren that cuninngly insinuate themselves. Beware of men. It is necessary in a sort, that we join ourselves to some Church: but it is not necessary to salvation, either simply or in any sort, that a whole Church or any particular member of it, should at all times make open profession to the world, of that religion which they hold, and secretly practice: for this were to cast themselves willfully into the mouths of the bloodthirsty and ravenous Persecutours. It is too true, that an over great-zeal of martyrdom carried some men, now and then, further then they should have gone to the endangering and losing of their lives. But it is as true, that our Savior, his Apostles, and the Churches, from time to time, have been careful to hide, themselves from the sight of Tyrants, when the Gospel was persecuted, as far as their callings, and other occasions would give leave. Indeed they never would (nor is it lawful) to deny the truth of God, or themselves to be Professors of it: yet, did they conceal as much as they could, from the Persecutors, their times and places of meeting, and also the several members of their Churches. To deny Christ, or the truth of his Religion, is always damnable, and without repentance, bringeth damnation unavoidably; not to make public profession of Religion is not always so: but then only, when the Lord, by some special occasion, according to the general duty of a Christian, or a man's particular calling, thrusteth or draweth him forth to give testimony to the truth, by maintaining it, or suffering for it. The Apostles Calling necessarily required, preaching of the Word, and for them to have failed in that duty, for fear or shame, or otherwise, had been to deny their Lord and Master. Yet were they not so tied to this duty, that they must needs continue their public preaching in those places, where persecution was raised against them, but they might flee from one City to another: and yet not to be counted to deny the Lord Jesus. As for the Churches, that were gathered by the Apostles preaching, there is neither charge, nor reason to be shown, why they should bewray themselves to their Persecutours, by open practice of Religion in the eyes of the world. Indeed the worship of God is not to be neglected, though we cannot perform it without manifest danger of our lives, but there is no necessity to worship God publicly, where the truth of God is persecuted. Therefore did the ancient Christians, in such places assemble as secretly as they could, neither leaving the exercises of Religion for fear, nor by an inconsiderate zeal, hazarding their own lives. And as touching private Christians, if false Brethren or subtle adversaries, shall craftily creep in to spy out their liberty, or pick advantage against them, no Religion bindeth them in that case, to make known the truth that they profess, or to answer directly unto their demands: but they may either keep silence, or stop their mouths some other way. 2. In some cases it is lawful to speak the truth in general terms, so as the godly may be instructed, and the adversary take no advantage. Christ taught in Parables: and when the Pharisees and Herodians came unto him, hoping to entrap him with this question, Is it lawful to give Tribute unto Caesar? he stoppeth their mouths with this reply, Give to Caesar, the things which are Caesar's, and to God, the things which are God's. 3. If the adversaries of God's truth shall question us to get advantage out of our words, when they have naught else against us, we may lawfully require legal proceedings. When the High Priest and Elders of the people examine Christ concerning his Doctrine and Disciples, he appeals to his hearers. Ask them which heard me, what I have said unto them: behold, they know what I said, 4. If the Glory of God, the edification of the Church, and the duties of our particular Vocation will permit, it is lawful by flight or other means (that God shall offer to provide for our safety, against the rage of Persecutours.) So Elias fled from Jesabell, David from the tyranny of Saul. Jeremiah and Baruch were both hid by the Lord, that the King could not slay them. The Woman, that is, the persecuted Church, fled into the Wilderness, where she hath a place prepared of God. This is the counsel of Christ to his Disciples; When they persecute you in one City, fly into another. If any require more examples: Jacob the Patriarch, fled from the presence of his Brother Esau into Haran, to Laban: and again, from thence to the Land of his Fathers. Moses, after he had slain the Egyptian, fled out of Egypt into the Land of Madian, where he lived forty years: And this was no rash flight, but a work of faith: though the second departure of Moses out of Egypt, when he led forth the Israelites with a mighty hand, may seem to be intended of the Apostle. • badiah the Governor of Ahab's house, hid a hundred men of the Lord's Prophets, by fifty in a Cave, and fed them with Bread and Water, when Jesabell would have destroyed them. In the New Testament, our Savior Christ being in danger, withdrew himself, and that sundry times, till the hour of his passion was come. Paul, when the Jews took council together to kill him, was le • down by the Brethren in a Basket, through a Wall in Damascus. And when the Grecians went about to slay him, he was brought by the Brethren to Cesarea, and sent to Tarsus. By this it appeareth, (that it is both lawful and expedient for Christians to fly in the time of persecution:) But how far, and in what cases it is lawful for the Ministers of the Gospel, we shall consider hereafter. 5. In persecution it is not unfit to seek the benefit of Law, privilege, and appeals. When Paul was bound with thongs to be scourged; claiming the privilege of a Roman, he escapeth the whip. And being to answer for himself before Festus, knowing with whom he had to deal, he pleads not Divinity, but Law; Neither against the Law of Moses, neither against the Temple, nor yet against Caesar, have I offended anything at all. And perceiving the malice of the Jews against him, he refused to be judged before Festus at Jerusalem, and appealed to Caesar. 6. A sixth point of Wisdom is, to conform in things honest, expedient, and indifferent for nature and use. Thus Paul by the advice of James submits himself to the legal purifying. Some say this was Paul's infirmity, and therefore cursed with insequent troubles. But this is no so: for had it been a fault, questionless he would have bewailed it in all his defences: whereas he doth rather glory in it. 7. If the adversaries of the truth dissent among themselves, it is a point of wisdom to set them together, one against the other, by testifying our agreement with the one side, in the truth. When Paul perceived that the one part of the Council, before which he was convented, were Sadducees, and the other Pharisees, he cried out in the Council, Men and Brethren, I am a Pharisee, the Son of a Pharisee: of the hope and resurrection of the dead, I am called in question. In like manner, we may lawfully witness our consent with others in the substantial points of Faith, from whom we dissent in matters of an inferior nature, that we might procure the more favor from them. 8. Paul answering for himself before Agrippa, tells him that none of the things which he spake, were hidden from him, that he believed the Prophets. This his practice is for our imitation, how we should insinuate ourselves into the hearts of our adversaries, to win credit to our cause, and favor to our Person. Lastly, in their carriage and conversation, the afflicted Saints of God must be innocent, harmless, inoffensive and meek. Christ himself was, as a Sheep dumb before the Shearer. When Festus charged Paul with madness, his reply is no more but this; I am not mad, O Noble Festus: but speak forth the words of truth and soberness. If they be tried with reproaches, disgraces, imprisonment, or peril of life, they must not fill the world with cries and clamours, but fly to the Lord with sighs and groans: lay open their cares before him, and commit their cause unto him in quietness. But some Cautions are to be marked. First, In all these, men must not seek themselves, but the Lord. I would have you wise unto that which is good, and simple concerning evil As Serpents save their head, so must we save and keep that faithful thing committed unto us. Our Savior Christ counseling his Disciples, When they are persecuted in one City, to fly into another: he would not have them sit idle, but preach the Gospel in other places. For verily (saith he) I say unto you, ye shall not have gone over the Cities of Israel, till the Son of Man be come. When our Savior left Judea, he preached in Galilee. And Paul sought not ease, but preached more, seeking the good of the Church. The second, No policy is lawful, that doth tend to the prejudice of the truth, or any part thereof. I can do nothing against the truth, but for it. To betray the truth or any parcel thereof, is perfidiousness, not true Wisdom. The third Caution, We must be ready when God calleth unto it, constantly and boldly to avouch every part of his truth. The fearful to profess that, whereof God hath persuaded their hearts, shall have their part in the lake that burneth with fire and brimstone. Whosoever shall deny Christ before men, him will he deny before his Father which is in Heaven. Rom. 10.10. With the heart man believeth unto righteousness, and with the mouth confession is made unto salvation. The Apostle Paul behaved himself prudently in all his troubles, but never denied his profession, when he had opportunity to make it known. This I confess unto thee, that after the way which they call heresy, so worship I the God of my Fathers, believing all things which are written in the Law and Prophets. When Christ knew that the hour appointed of the Father was come, he freely yielded himself to death: and Paul would not be kept back with the tears of the faithful, when he understood that his bands should make to the furtherance of the Gospel.

Q. May not a man bodily present himself at the unlawful rights and services of Idolaters to save his life, when he doth in heart hate • nd detest it?

A. No: the servant of God should suffer death, rather then commit Idolatry. Fly from Idolatry. The Law and the Prophets, the Old and New Testament, are full of Edicts, Commandments, Laws, Admonitions, and Rebukes, whereby strange worship is forbidden. Daniel's fellows chose rather to be cast into the Furnace, then to worship the Image set up by a most mighty King. Machabea the Mother, with her Children, would rather be martyred, then eat of Swines flesh against the Law of God. There be infinite Martyrs reckoned up, who most constantly suffered death, because they would not forsake their professed Religion, having always before their eyes Mat. 10.28. Fear ye not them, which can kill the body. What is then to be done, when they are thrust upon us? We ought to reprove them, and with great liberty (when need requireth) to reprehend them. What though it be dangerous, and we may come to lose our goods, dignities, and lives? None of us hath upon this condition received Christianity, that his life, goods, and dignities, should remain safe unto himself. Yea, Christ hath by express words testified unto everyone of us; Except you renounce all that ye have, and take up your Cross, and follow me, ye cannot be my Disciples. 2. Outward actions be a certain show of confession: And as it is not lawful for the tongue to disagree with the heart, in profession of faith and religion: so whatsoever is outwardly done in Divine Ceremonies, ought to agree with the same Profession. That is no perfect and true Faith, which breaketh not out into actions agreeable unto it: nor that pure and kindly zeal, which showeth not it self in the detestation of all false ways and vain inventions. 4. As the inward worshiping of God, is found to be that, whereby we rightly and reverently judge of him; so the outward worshiping of him, is that, wherein we honor him aright, and as he hath prescribed. And Idolatry likewise, is of two sorts: for one is, whereby in our heart we fain by evil opinion, such a God as we list ourselves: another is, whereby we transfer the outward worship, not only unto creatures and Idols, but also we pollute the same, with our own lies and inventions. 5. Grant that we retain in our heart the right opinion: yet the body is abandoned to Idols, and to the Devell, which ought not to be. For Paul showeth, That our bodies are the members of Christ, which are not to be given unto an Harlot. Paul wrote this touching fornication: But the Prophets in the mean time teach us, That Idolatry is the foulest fornication of all other: for Jeremy, Ezekiel, and other holy Prophets, so inveigh against the Jews and their Church, as they resemble the same to an Harlot, which under every green Tree (hath laid open her self unto Idols and profane worshippings.) 6. He that made and redeemed the whole man, is not content with the half of him: neither will he have his creature parted with the Devil. To me (saith he) to me alone shall every knee bow. And this is sufficiently declared in the Lord's answer to Elias the Prophet: I have left unto me seven thousand persons, which have not bowed their knee unto Baal: He said not, which have rightly judged in their hearts, and which have believed uprightly in their minds: but contrariwise, mentioneth a sign of outward worshiping; namely, of bowing the knee. The Corinthians might have excused their doing unto Paul thus: Why art thou so vehement against us. We ourselves know that an Idol is nothing, we in our hearts keep the right opinion. Therewith let God be content; it is lawful for us in the mean time with the body and outward presence, to serve our own commodity. But the soul without the body, is no perfect Sacrifice, as the body without the soul, is no acceptable service. 7. Another man's sin is imputed to no man: but whilst we are present at Idolatrous service, this blame is ascribed and rightly impute • unto us, in that we communicate with another man's ungodliness. Do ye not know (saith the Apostle) that they which eat of the Sacrifice, are made also partakers of the Altar? What say I then? that the Image is anything? Nay, but this I say, that the things, which the Gentiles offer, they offer unto Devils. Ye cannot drink the Cup of the Lord, and the cup of Devils. Ye cannot not be partakers of the Table of the Lord, and of the table of Devils, So as, although the corruption of the Sacrifices be not imputed to the Communicants; yet the communicating it self, from which they ought to have kept themselves, maketh them blame-worthy. And unless the matter were so, why would not the holy Martyrs communicate with the rights of the Ethnics? Wherefore did Paul so rebuke the Corinthians? But it is not absolutely forbidden to godly men, that they should not be present in Churches, while profane and execrable rights be exercised. For Elias was present, when the false Prophets did sacrifice unto their Baal, but yet, as one that mocked them, and that boldly. Were not the fellows of Daniel present in the Field, (having now obtained high Offices and dignities, ) when the golden Image of the King was with great pomp erected? Present, no doubt, they were, but they worshipped it not. It is greatly to be weighed, with what mind, with what countenance, with what gesture, and with what words, a man is present where horrible Idolatry is committd. There was present a man of God, at the service Jeroboam, when the King himself offered Incense to the golden Calves: but he being sent from God, came thither, and reproved, and detested that which was done; adding those threatenings which the Lord commanded him to speak. Paul also entered into the Temple of the gods at Athens; certainly, not to the intent he would allow of the Idolatrous rights: but because he might thereby, pick out an argument and occasion of confuting Idolatry. Valentinianus also led Julian even unto the Temple: but there he gave a blow unto the Prelate of the Temple, who sprinkled his Gown with unpure water, for the purifying of him, after the Ethnics manner.

Q. A man may bring himself into great danger, and the Church of God in those places into great straights, unless we show some countenance to Idol service.

A. This doth every godly man see, and (which is more to be reckoned of) it is not hidden from God himself, who foresaw all these things, and foreshowed that they would come to pass: but would not therefore suffer his Laws to be changed. So as the nature and force of troubles and dangers, is not such, as they can abrogate the Laws of God: Those do abide, and everlastingly shall abide: and therefore let us not covet to have them new made for our dangers and calamities. Let us commit the end unto him, unto whom the Church belongeth: he no doubt, will very well and in good time provide for his Spouse. Christ said to Peter, when he called him, and he prolonged, and demanded, What should become of John: If I will that he tarry till I come, what is that to thee? follow thou me. We be taught therefore to follow the Word of God, whithersoever it call us; and let us commit the care of other things (which seem to hinder us) to him that calleth us. Furthermore, this is not to be over passed, that that Doctrine oftentimes is more worth, and doth more edify, which is sealed by flying away, and by death, then that which is only set forth by words. Silent sufferings of faithful Ministers for the truth, prove oftentimes as profitable to God's people, to confirm them in it: as eloquent Sermons of the truth, to inform them of it. Let us not be afraid, though one of us fall or fly: but let us hope, that God in his place will raise up many more. But if we continue, and that our dissembling endure long; the light of the Truth, and fire of Charity, which is kindled in our hearts, will by little and little be extinguished.

Q. May not a Christian forbear the doing of some things not necessary, to save his life.

A. In those things which are substantial, or nearly joined to them, we must give place to no man: In things not necessary, but only convenient, which may be omitted upon occasion, we must give place to the ignorance, and infirmity of others, for edification: But to malice we must not give place, least what be yielded to it, it possess to destruction. Wherefore the malicious neglected, we must contend for edification, even with our own danger and peril. And when the omission of a thing not necessary, doth carry a show of denying that truth, for which we are bound to contend, we must rather adventure any danger, then forego the same. When Daniel knew that the King of Persia made a Decree, that no man should ask any Petition of any god or man, for thirty days, save of the King He went into his house, and his windows being open in his Chamber towards Jerusalem, he kneeled upon his knees, three times a day, and prayed and gave thanks before his God, as he did aforetime. And it was expedient for Daniel thus to do, otherwise he had sinned against God, nature, the true Religion of the Jews, himself, and public liberty. For the Decree was most wicked, to which a godly mind should not assent, no not in show.

Q. How should a man fit and prepare himself to walk after this manner?

A. 1. He must rightly inform himself in the knowledge of the truth. For all exhortations which are made to us patiently, and constantly to suffer anything for the Name of Christ, and the cause of his Gospel, will have no great force and authority with us, unless the equity, and truth, and dignity of that cause for which we undertake the combat, be well and thoroughly understood. For when we are in such a combat and danger, that life is in jeopardy, we must be well assured of the cause for which we undergo that danger. 2. We must renounce the world, and the things thereof. If any man (saith Christ) will come after me, let him deny himself, and take up his Cross and follow me: If we addict ourselves to the pleasures, profits, or honors of this life, we can never stand courageously in the cause of God. 3. We must nourish in our breasts, an holy zeal of God's glory, and pure Religion, that the testification, exercise, and furtherance of it, be dearer to us then life it self. To live, and to be ignorant of the causes of living, is contrary to nature. But Religion teacheth, that our whole life is so to be referred to the glory of God, that he might be our glory. The zeal of thy house hath eaten me up. 4. We must learn to live by Faith, and commit the cause of God unto his wise disposition, who is able to do above all that we can think, and will make that tend to the furtherance of the Gospel, which to our reason makes for the utter ruin, and subversion of it. Thus Abraham offered his Son Isaac in sacrifice, being assured that God would give him again, though he knew not how. Cast thy burden upon the Lord, and he will sustain thee. 5. If we find ourselves weak and feeble, we must acknowledge our infirmity, and cry unto God to be strengthened in the inner man. God is the giver of all grace and power, therefore in the sense of our unworthiness, we must have recourse unto him for supply. 6. Being informed of the truth, we must not admit or entertain any cogitations to the contrary; for such deliberation is a turning aside, which may occasion further wandering from the Path of God's Commandments. If we permit that to ourselves, that declining from the Word of God, we will hear ourselves, we are in danger to run into no small inconveniences. The best course for our own ease and safety, is, to truss up our thoughts, and neither to give them place nor audience, when once we understand the good pleasure of God, speaking in his Word.

Q. What considerations are there, which might move Christians willingly to suffer persecution for Christ's sake?

A. It is a great glory to suffer for the Name of Christ. Although our sense can apprehend nothing but infamy and reproach, yet indeed they are proper, and notable Ensigns and Ornaments of heavenly Nobility. For what are we, that we should be witnesses of God's truth, and Patrons, as it were to defend and maintain his cause? Behold we are miserable men, as it were the abject worms of the Earth: yet God will have his truth to be defended of us; which Honor is so great, that it seems not to pertain to the Angels themselves, which are in Heaven. And thus the Martyrs of Christ, have esteemed their sufferings to be Crowns. A French Soldier for his zealous profession of reformed Religion, adjudged with others to the fire, having this grace bestowed upon him, that he should go to the Stake Gentleman-like, without a With, demanded the reason, why he might not be permitted to wear such a Chaine as his fellows did, esteeming this rebuke of Christ more glorious then the Ensigns of S ^t Michaels Order. 2. Patient suffering for the Name of Christ, is the way to the Crown of life. They that suffer with Christ, shall reign with him. What labor, pains, or sorrow, will men refuse to purchase some uncertain fading honor? And shall we think much to adventure our life in the cause of Christ, that we might inherit eternal glory with him. 3. All the times of our life and death are in the hands of God, who will keep us by his power, that not one hair of our head can be pulled away, without his pleasure. In whose hands soever we be tossed to and fro, the Lord still takes care for us, that we shall not perish. And if he suffer Tyrants to kill the body, yet doth not our life cease to be dear unto him. Precious in the sight of the Lord is the death of his Saints. And that we might be more certainly assured, that God will never leave us in the hands of our enemies, let us know, that if we suffer for the Gospel, it is as if Christ himself, were in the same affliction. Wherefore let us set down with ourselves, that Jesus Christ must forget himself, if he should have no thought or care of us, when for his cause and Glory, we are held in Prison, or in peril of life. 4. In all those afflictions, God will so sustain us by his Spirit, that whatsoever our enemies do, they shall not prevail or get the upper-hand. In persecutions, there are two things which seem intolerable to the flesh, infamy and pain, or torment of body: In both which the Lord hath promised Divine assistance, that we shall overcome reproach, and bitterness of death. 5. For our sins we have deserved more grievous torments then any, that by the malice of men can be inflicted. If God be pleased to spare us therein, and to change our sufferings, that whereas we might justly be confounded as evil doers, we should be tried only as witnesses of his truth, have we not great cause to be thankful and courageous? 6. The examples of holy Martyrs, who have laid down their lives for the testimony of Jesus, and cheerfully endured the most bitter vexations that hell could invent, are an encouragement to us that shall be called to tread in their steps. Lastly, Christ our Savior hath endured most bitter things for us, should not we then be ready to lay down our lives for his sake? Should we not esteem it our great happiness, that we are made conformable unto him?

Q. What Rules of Wisdom are to be observed for our carriage towards all men in general.

A. It is a point of wisdom, rightly to distinguish between men, and not promiscuously to respect all alike. There is a great difference between an Israelite and an Egyptian, between a Jew and a Samaritan; and we must observe the difference wherein the Lord goes before us, who though he be patient to all, yet he is specially good unto Israel, even the upright of heart. If this be not observed, we can never truly perform the duties we owe to our neighbors, or ourselves. But this judgment reacheth not to a man's final estate, but to the present only: for we may not judge beyond our eyes, nor yet against them. A wise Physician, will know the state of his Patient, before he Minister unto him.

2. Although we must make account to live amongst all, yet our care must be to sort with the best. Lightnesse of familiarity is indiscretion. Here the rule holdeth well, to try before we trust: yea a wise Christian, must not commit himself to everyone that seemeth good. For much hypocrisy lieth at the root of men's hearts: Satan hath taught many to transform themselves, and make Religion and good words, a cloak for their own ends. Never did the Devil more hurt to Christianity, then by false Brethren, who were sent in to spy their liberty. How many have been deceived, and brought into danger thereby? He that eateth bread with me, hath lift up his heel against me. 3. In our converse with all men, we must keep a determination, either to do good unto others, or receive good from others; and to that end, must observe our seasons and opportunities. The lips of the righteous feed many. The heart of the wise possesseth knowledge, and he draweth it out as occasion requireth. 4. In what company soever a man comes, his care must be (that his life and conversation be inoffenssive,) a visible confutation of all ungodliness. Dainels piety, confuted Idolatry, and Lot was a real reproof of Sodom. A Christians light must always shine in the darkness of this world, and against it. Give no offense to Jew nor Gentile, nor to the Church of God.

Q, What Rules of Wisdom are to be noted for our carriage towards the Godly?

A. 1. We must not only walk inoffensively towards them, but also embrace a fruitful fellowship and society with them in the Gospel. Thus, they that are strong ought to bear the infirmities of the weak, and receive them for edification, not to doubtful disputations. If we find a good man stand in need of inward comfort, we must help to raise him up. Christ was sent to speak a word of comfort to the weary, and every Christian hath received of his anointing. When David was in deep distress, his faithful Friend Jonathan comforted him in the Lord his God. If a Godly man be fallen through any infirmity, they that be spiritually minded, must labor to restore him with the spirit of meekness. And all Christians of what condition soever, must consider one another, and provoke unto good works. 2. In dealing with weak, wounded, and fallen afflicted Christians, we must be circumspect of the time, place, and manner of doing, making choice of such arguments as be fit in respect of the condition, for all persons are not wrought upon by the same means, and what may do good to one, may be hurtful to another. And that Potion which one way administered, may prove pernicious, being another way applied, may be benificiall 3. In the use of good company, beware of giving any occasion of scandal, or offense to any; leave no ill smell behind thee; avoid the note of pride, conceit, forwardness, or stifnesse in thine own sense.

Q. What Rules of Wisdom are to be observed for our carriage towards them that be without, and scorners.

A. 1. All Christians must avoid all known evils and offenses, by which evil men might be occasioned to abide out of the Church, or reproach the holy profession of the Gospel; And on the contrary, they must so walk in all faithfulness, meekness, harmlessnesse, that they might adorn the truth, and win the enemies of it. Thou shalt not put a stumbling black before. Give no occasion to the adversary to speak evil. David prayeth, that none might be ashamed because of him. 2. We must skillfully apply ourselves to win them, making use of all opportunities, and speaking to them with all reverence, deliberation, compassion, instance. 3. In lawful things we must use all circumspection that we offend not in regard of circumstances, as the time, company, or manner of doing: for all lawful things are not fit at all times, in all assemblies, and all manners. Indiscretion herein doth much harm. 4. In things indifferent we must not give offense to them that be without, so long as there remains hope to do them good: But in necessary duties which God requireth, their offense is not to be regarded. If they be offended for well-doing, we must not pass for it. 5. If we have to deal with ungodly men, let us be wary that we expose not the word of God to contempt and derision. Cast not Pearls before Swine. 6. The end of admonition and rebuke, is the doing of good unto the party sinning: If therefore we perceive men to be furiously bent to do evil, it is wisdom to forbear them till the heat be past, or else to deal with them by gentle entreaties. A Wedge must be fastened in knotty Timber with soft blows. Rebuke doth but provoke and exasperate them that be set on wickedness. 7. If we know men to be so far naught, as they scorn goodness, good men, and good things, we must avoid their company so much as we may. For what comfort can a godly man take in such company, where all good and godly communication must either be banished or derided? There is no hope of doing good, there is danger of taking harm. 8. If we be by occasion beset, or cast into the company of profane, brutish and scornful persons, then seek to stop evil by timely and wise discourse touching the judgments of God, the lawful affairs of this life, or by other savory communication. For where Religion will not be admitted, these things may take place, and do good to the preventing of much wickedness. 9. If thou seest no opportunity of good, so soon as thou mayest depart from them. Depart from the foolish man when thou perceivest not in him the lips of knowledge. And beware of falling into the like company again. 10. If men be grown to this height of sin, that they scorn admonition, we must leave them to their filthiness and the righteous judgment of God. Let him that is filthy, be filthy still. Rebuke not a scorner least he hate thee.

Q. What Rules of Wisdom are to be observed in our carriage towards them that are enemies to our persons?

A. 1. If ungodly men do purpose evil against us, it must be our wisdom to prevent their plots and trains, and to free ourselves from trouble and danger, so near as we can. How wisely did Jacob prevent the fury of his Brother Esau? the Scribes and Pharisees watched whether Christ would heal on the Sabbath day, or no, to find accusation against him; our Savior for all this omitted not to do good, but in doing it by his question unto them (cut off so far as might be the matter of their malice by clearing the lawfulness of the fact:) Giving us to understand, that as the wicked watch to traduce us, so must we watch to cut off occasions of entrapping; stoutly preparing withal to bear whatsoever the Lord measureth out by them. 2. Our Savior would have us wisely decline their fury; not without just cause provoking them. It is no wisdom to provoke an evil man: It is no good discretion to stir up a Lyon, to take a Bear by the tooth, or a mad Dog by the ears. For they desire nothing more then occasion of contention, or matter to stir up their corruption by. So Hezekiah commanded his servants not to answer Rabshakeh one word. 3. Joyne with the simplicity of the Dove, the wisdom of the Serpent. Nothing more vexeth and vanquisheth an adversary then innocence: no better breast-plate then righteousness. But with harmelessnesse and honesty there must go circumspection and vigilancy, that we neither advantage the adversary, nor disadvantage ourselves in their presence or absence. A good cause requires discreet managing. 4. If evil men have done us harm, and wrongfully molested us, we must pity them, possess our souls in patience, and still show an undaunted constancy and resolution for the truth, and all good ways. If ye suffer for righteousness, blessed are ye: but fear not, neither be troubled, but sanctify the Lord in your hearts, and be ready always to give an answer to every man that asketh a reason of your hope.

Q. What Rules of Wisdom are to be observed for our carriage in the days of common trial or calamity?

A. 1. A wise man seeth the Plague coming by the light of reason and the illumination of the Word. 2. He hideth himself in time before the tempests beat upon him. As Noah entered into the Ark; the Church fled into the Wilderness: Joseph provided aforehand against the seven years Famine that should come upon the World.

Q. How may the excellency and profit of Wisdom appear?

A. 1. Wisdom is the principal thing. Happy is the man that findeth wisdom, and the man that getteth understanding. For the Merchandize of it is better then the Merchandize of silver, and the gain thereof then fine gold: She is more precious then rubies, and all the things that thou canst desire, are not to be compared unto her. It is not like to dead stuff, or wares which will lie upon the Chap-man's hand without vent or utterance, but it is a Merchandize that is vendible, and as good as ready money. Nay, it is preferred before the most precious Treasures, and such, as are had in greatest estimation. 2. Wisdom preserveth the heart from corruption, the life from the practice of sin, the person from shame, reproach, plagues and punishments. It induceth and maketh able to do that which is good, and circumspect and cautious to shun that which is evil. When thou hast sought and found wisdom, the Lord bestowing it upon thee, then thou shalt both know and judiciously exercise justice, and all good courses of righteousness and Religion. Then shall counsel preserve thee, and understanding shall keep thee, and deliver thee from every evil path. Forsake her not, and she shall preserve thee, love her, and she shall keep thee. I cause to walk in the way of righteousness, in the midst of the paths of judgment. 3. It directeth a man what to do, and what to leave undone: where to go, and where to stand still: where to speak, and when to be silent: and what way to go in the whole course of his Vocation. By the Law of God is his Servant made circumspect. Every prudent man dealeth with knowledge. Thus it is noted of David a most religious man, that he dealt wisely. 4. It refresheth the heart with sweet delight and joyfulness, establisheth the conscience with peace and tranquility. Her ways are ways of pleasantness, and all her paths are peace. 5 A wise man shall not fail of safety abroad, or at home, waking or sleeping, in the day or in the night. Thou shalt walk in the way safely, and thy foot shall not stumble: When thou liest down thou shalt not be afraid: yea, thou shalt lie down, and thy sleep shall be sweet. 6. Length of days is in the right hand of wisdom, and in her left hand riches and honor. 7. Wisdom is an Ornament to a man's person and actions. A man is that in reputation and esteem, that he is in wisdom and understanding. Discretion is the luster of our actions. Wisdom makes a man's face to shine, She is an Ornament of grace to the head, a Chaine to the neck; that beautifieth more then costly Raiment, Pearls, or precious stones. 8. Every thought is established by counsel; The things that men would finish with good and comfortable success, they must begin with advice and deliberation. The ignorant, rash, and unadvised, do oft fall short of their purposes, are fickle and inconstant, and many times meet with ill success in the good things they take in hand. He that is carried with passion doth often stumble: only the well-advised doth walk prosperously.

Q What Motives should stir men up to seek Wisdom?

A. 1. How much better is it to get wisdom, then gold? and to get understanding, rather to be chosen then silver? Therefore doth the Lord command us to grow familiarly acquainted with it: Say unto wisdom, Thou art my Sister, and call understanding thy Kinswoman. 2. The heart of him that hath understanding seeketh knowledge, and laboreth diligently for increase of that holy wisdom wherewith he is already endued. He that is acquainted with the state of his own soul, and discerneth how needful and precious and fruitful understanding is, will not content himself to have wisdom in his ears, or head, or lips, but layeth it up in his heart, and seeketh to increase his store, adding daily thereunto, by hearkening as much as he may, to all sound and wholesome instructions. 3. Spiritual understanding of God's holy will is most delightful. My Son eat thou Honey because it is good, and the Honey-comb, because it is sweet to thy palate or taste. So shall the knowledge of wisdom be to thy soul, when thou haste found it, there shall be a reward, and thine expectation shall not be cut off. Honey and other food, though most delicious, is earthly, and the delight that it yieldeth is but sensual: but this is heavenly, and so is the consolation that it worketh. A beast or a wicked man may feed on the best corporal food, and feel as much sweetness as the worthiest Christian: but God's own people and servants have a peculiar right, and taste a spiritual sweetness in heavenly wisdom. There may be in Honey and other bodily delights, an hurtful excess to the annoyance of those that surfeit of them: but in heavenly wisdom, with the unspeakable joy that floweth from it, there can be no exceeding, but always and continually the more the better. The pleasure that is taken in meats or drinks is momentaine, and for present use; when it is once digested in the stomach the taste is gone: but the sweetness of heavenly wisdom is perpetual, both in acquisition and use in this present life, and more abundantly in the life to come. 4. Much folly, indiscretion, rashness, and ignorance doth remain in the best: therefore we must endeavor more and more to be enriched with this heavenly Treasure. To which end we must receive the words of wisdom with all readiness, hide the Commandments within our hearts, meditate upon the Law with diligence, patiently bear the word of admonition, carefully observe the manner of God's proceedings, delight in the company of the wise, pray continually, purge the heart of vanity, and heartily love wisdom.

CHAP. III. Of the second Property of a godly life, viz. Exactnesse, Accuratnesse or Circumspection. What is thereby signified. What things are required in an exquisite life. What the especial furtherances of this exquisitenesse are. Sundry Reasons to show the necessity of an accurate or circumspect course, with divers necessary helps for the attaining thereof.

Q. WHat is the second Property of a godly life?

A. It must be exact, accurate, or circumspect. The course of Christianity is an exquisite course, and strict walking. Thus much the word used by the Apostle in the place above-cited, doth import, as appeareth by other places where it is found, It seemed good to me (saith Luke) when I had accurately searched all things. So Herod inquired diligently of the wise men, and charged them to search exquisitly and most diligently for the Babe. And Paul professeth he was brought up according to the most exact manner of the Law.

Q. In what other Phrases is this circumspect course commended?

A. It is implied in the Phrases of walking before God, living honestly, and walking worthy the Lord in all pleasing.

Q. What things are required in an exquisite life?

A. It must be exact and considerate, according to the true and perfect line of direction, the Word of God in everything great and small, so that a man goes to the utmost of them, and to all the Rules that he prescribes. A circumspect Christian ordereth his ways according to the truth, avoiding all extremities, not turning aside either to the right hand or to the left. Satan cares not so he can conquer us, whether it be by curiosity, or by carelessness: whether he can keep us out of the Church, or cast us out by our own conceits: whether he can keep us so cold, as no good thing greatly affects us; or whether he can make us boil over with unbridled zeal, that because we cannot have all the good we would, we will refuse a great deal of good we might have. But a prudent man will have recourse to the Word of life, and frame his courses according to that Rule. His Prayer is, With my whole heart have I sought thee, O Lord, oh suffer me not to err from thy Commandments. Willingly he would not tread one hair breadth out of the way, or run into any sin be it never so small or profitable in the esteem of the world. 2. It must be full, in all pleasing, and fruits of holiness and justice: It must go to the utmost of every command. A circumspect man looks round about him, and so ordereth his business, as one hinder not another, but all may go forward; and so saveth one commodity, as another be not lost or lie in hazard. So a circumspect Christian casteth his occasions, as, seeing every Christian duty is enjoined him, he hath respect to God's Commandments, and that in the extremity thereof. Duties of piety shall not justle out duties of civility: nor civil duties eat out duties of piety: but as one hand helps another, so one duty shall prove fit for another, one calling forward another. He fears as, the committing of the least sin, so the neglect of any duty of piety or mercy that God requireth. He loathes to do the work of God by half chare: yea, he looks to the thriving of all his graces. He will walk very humbly before God, but so as he maintain his joy in God. His moderation shall not damp his zeal: his zeal shall not out-run his knowledge. His providence shall not lessen his faith, nor his faith destroy his providence: He will use the means that God offereth, but rest in the Lord. Peace fitteth him for trouble, and adversity prepares him to live in peace. His love with men's persons brings him not into love with their sins; and his hatred of their sins, impeacheth not his love of their persons. He showeth mercy without folly, and executeth justice without cruelty. He reverenceth men of place and gifts, but will not be drawn to sin by their example or counsel, for fear of their displeasure, or to win their favor. He keeps his heart in an holy temper and disposition to obey the Lord's call in everything, and to do whatsoever he requireth, and that in the highest degree he is able, to the least jot. All his graces run in a circle, move, strengthen, and quicken each other. His soul is fixed upon the Lord, and ever moveth as he goeth before it. Thus he is busy in maintaining his heart in good plight, exercising all his graces, all of them being of great use, and flowing from the same spirit, and conscionably cherishing all buds, and blossoms of obedience, that spring from those several graces. 3. Exquisitnesse imports diligence to redeem, seek, observe and take opportunities of doing good. Walk circumspectly, not as fools, but as wise, redeeming the time, because the days are evil. A circumspect man watcheth all occasions for his own good and advantage, and if they be offered, slips them not: So a circumspect Christian looks round about him, and thinks it not sufficient to take occasions of grace and well-doing, being offered, but will seek them; yea, redeem them with double diligence. The thrifty husband, Merchant or Tradesman, is not so careful to have his stock employed for increase, as the wise and wary Christian is to employ what grace he hath received to the glory of God, the good of others, and his own spiritual furtherance and advantage. He is grieved if at any time he overlook his opportunity, and by loss is made wise, more narrowly to consider and observe the seasons, that offer themselves for the doing or getting of good. There is no time, state, condition, or company, but some way or other a discreet and wary dealer in the course of Christianity will improve it to his own behoove, and work profit out of it for the good of his own soul. 4. Exactnesse reacheth to the manner of doing, as well as to the thing it self to be done. A circumspect Christian considereth all circumstances that belong to a good work, as time, place, order and manner of doing, together with the inward affection and disposition of the soul, and is careful that all may be right. 5. Exactnesse must be constant at all times. He that walks by halves or by fits is not exact.

Q. What are the special furtherances of this exquisitnesse?

A. 1. A sound knowledge of the right way, which is as the light, guiding to set every foot safely. For let a man be never so circumspect and wary, if he be in the night, without light, and without a guide, he can never walk securely and safe. The Word is the Lanthorn, and the Commandment is the light. In the darkness of this world, the Word of God is as a light illuminating our eyes, and showing the true way wherein we ought to walk, that we turn not aside into by-paths, or dash upon the rocks of human error. When wisdom enters into the soul, and knowledge delighteth the soul, then shall counsel: Understanding shall keep thee; to deliver thee from [ 2] the way of the evil man. 2. A diligent watch and care to prevent sloth and keep from all extremities. We are apt to nap in our business, or step into extremities, on the right hand or on the left: Either to neglect good, or to cast away the good with the evil, and refuse them both; either to deal slightly in the work of God, or to make conscience where we should not. We are all generally of a very dull and drowsy disposition, by reason of that lumpish flesh of ours; by means whereof it cometh to pass that we are oft sleeping and slumbering, be we never so careful and diligent: yea, in danger oft, after we have been awaked out of this drowsy and deadly sleep, to fall eftsoone back again into the same, if we keep not a constant watch over ourselves and our souls. And as men newly awakened by some sudden fright, do run up and down they know not whither: so it is with us, being roused from security, we are ready to turn aside into divers by-paths until we return to our former sluggishness. For it is much easier to pass from one contrary extreme to another, then to stand fast in the straight way that leadeth unto life. Such as travel in slippery paths, or ways troublesome to be found, are careful to look to their feet, observe their marks and turnings: so must it be with him, that will travel safely through the slippery and dangerous way of this worlds Wilderness. 3. A due and careful examination of our [ 3] affections to the things we go about, and of our several actions flowing from them, least we be otherwise unawares overtaken with sin in them. Ponder (saith Solomon) the paths of thy feet, that thy ways may all be ordered aright. And again, A prudent man will not run on head, but will consider his steps. And if he have regard to his courses, he cannot be regardless of his heart, which is the Fountain of all actions good and evil. Let every man prove himself, and try his work, before he set upon it, that he may have good assurance of the lawfulness of it, both in it self, and in regard of circumstances, and manner of doing. A bad affection may mar a good work, but a good affection cannot justify an evil action: therefore both the heart and act must be brought into the light, and examined by it. To this duty the Apostle seemeth to have an eye, when he prayeth for the Philippians; that they might try things that differ, and that they might be sincere, such whose hearts and works would endure the light of the Sun. The counsel is good here, Look first and then leap: see the ground be firm, and then tread upon it safely. 4. An holy jealousy and suspicion, lest [ 4] the heart be deceived through the deceitfulness of sin. The most simple-hearted Christian is a most wary man, suspecting his heart, least it should be drawn aside. For he knoweth sin lies in ambush to beguile: The world is full of allurements, and his heart is ready to listen unto their cunning insinuations, which maketh him to look to his ways with more then double diligence. As he that is very circumspect for the world, is most suspicious of himself, least he be over-seen, and of others, least they over-reach and beguile him: so one that is most circumspect for heaven, doth suspect himself at all times, and in all occasions overlook his heart, least it should start aside, and turn out of the way. This godly jealousy of ourselves and fear of our infirmity, will make us careful to eschew all occasions of sin, and whatsoever by means of our weakness may become matter of evil unto us. For as those that know themselves to be of a weak stomach, ready to take check at such meats as many other ordinarily, are wont to digest well enough, are very chary of their diet, and careful to forbear, not such meats only as are simply unwholesome, but even such also as they suspect or suppose to be of hard digestion, and will not in that regard so well accord with their weakness: So the man that is suspicious of himself, and jealous of his own corruption, will be careful to walk warily, and diligently to avoid (not those things alone that he seeth and knoweth to be simply evil, and in that regard prejudicial to all in general,) but even those things also 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 that, though indifferent, and in themselves otherwise not unwarrantable, such as may be done by some sometime without hurt or offense, yet that in regard of the strength of his corruption, his natural disposition, the weakness of grace in him, and his proneness to slip and to be overtaken in them, may in that regard prove dangerous and prejudicial to him in particular, howsoever others might without danger deal with them. Again, this holy jealousy makes us fly from all appearance of evil, as from a Serpent. Narrow over-looking is the best means to keep the slothful Servant from idleness: The jealous eye of the Husband warneth the Wife to shame and avoid all shows of unfaithfulness. And this is the effect of godly self-jealousy in respect of sin, and whatsoever carries any semblance of it. Further, this jealousy of our own weakness not make us the more careful, to use diligently all good means, whereby we may be supported and strengthened against all occasions which we cannot avoid. For the more conscious men are to themselves of their own wants, the more diligent are they wont to be in resorting to those by whom their wants may be supplied: and the more suspicious we are of our own infirmity and weakness, the more careful will we be daily and hourly to repair unto him, who alone is able to confirm and strengthen us, yea, who is able so to enable us notwithstanding our weakness, that his power and might shall appear in us amiddest our feebleness, and our very infirmity shall make much for his glory. And surely in this kind, it is more behooveful for a man to be somewhat too fearful and heedy, then to be a little too confident and fool-hardy: to take notice of his own weakness, that he may become strong, then while he thinketh himself strong in his own conceit, to prove weak. Blessed is the man that feareth always. 5. A serious consideration of God's continual presence about us and with us, wheresoever we are, and whatsoever we are about. I have set the Lord always before mine eyes, (saith David:) for he is at my right hand, therefore I shall not fall. And surely it would be a notable means to preserve us from stepping aside: if we could at all times remember, That the eye of the Lord doth in every place behold the evil and the good. It is the argument that Solomon useth to the incontinent person, to withdraw him from his loose and licentious courses; Why shouldest thou delight (saith he) in a strange Woman, or embrace a strangers bosom? since the ways of a man are before the eyes of the Lord, and he pondereth all his paths. Yea, not his ways alone, but the secret motions of his mind, and the inward intentions of his heart, they are all naked and broken up, as the inwards of a Beast that is cut up and quartered, to him that we, have to deal with. And it is the Argument that Elihu useth to dissuade and deter men from wicked practices; God's eyes are upon the ways of man; and he eyeth every step he taketh. And there is no darkness, nor deadly shade, that can shadow wicked workers from his sight. This was that kept David in compass: I have kept (saith he) thy Precepts and thy Testimonies: for all my ways are in thy sight. As all God's Laws in his sight, so all his ways in God's sight: God's Laws in his sight by dutiful regard; his ways in God's sight, through his all-seeing presence, whereby like a well-drawn Picture, that eyeth each one in the room, he eyeth in that manner each one in the world, and all the ways of each one, as if his eye were upon none but them. 6. A sixth furtherance of this holy exactness is, to be oft sifting and and examining ourselves, veiwing and surveying our hearts and our lives, taking account of ourselves how we watch and how we walk, how the cause standeth between us and God. Stand in awe, and sin not: examine your hearts on your beds, and be still. And else-where David saith of himself, Psal. 119.59. I considered my ways, and turned my feet again to thy Testimonies. The last is, To make a covenant with his eyes, that they behold not vanity.

Q. What Reasons are there to show the necessity of this exact and circumspect course?

A. It is the Commandment of God, that we should walk before him, according to all the Statutes and Ordinances that he hath given in Covenant to be observed by us: And we for our parts, have undertaken to serve him in holiness and righteousness all the days of our life, and without stint or limitation, to go to the utmost in every command: And if in one thing we obey because God commandeth, and he hath promised it, why not in this also? 2. We must all appear before the Throne of God, to give an account of those things that we have done in the flesh, be they good or evil. At the day of judgment men must give an account of every idle word, and roving thought, much more of every unwarrantable action; have we not cause then to look heedfully to our ways? Are we not to pass a strict and straight judgment, wherein every secret shall be made open, and in which it shall be rewarded? And shall the Devil delude us, or the wicked world make us believe, we need not be so straight-laced, as to say with David, I will look to my ways? If the Lord ponder all our paths, ought not we to ponder and sift them them again and again? 3. The wicked amongst whom we live are ready to take all advantages, and watch for our haltings, both to harden themselves, and reproach through us the holy and pure Religion of God. For if they can scorn and deride the servants of God for well-doing, and religious actions; how would they triumph and glory in the falls of any of God's Worthies? Hence was the exhortation of the Apostle, Col. 4.5. Walk wisely towards them that are without And Phil. 2.14, 15. Do all things without murmurings, and disputings: That ye may be blameless, and harmless, the Sons of God, without rebuke, in the midst of a crooked and perverse Nation, among whom ye shine as lights in the world. 4. The way to Heaven is full of snares, crosses, and dangers, by reason of our enemies: and therefore requires all our diligence, either to avoid them, or wisely to step over them. We can be very wary in the dangerous ways of this world, to take direction or company, and Armor, and the day light to further us: And why not in this way to Heaven? Besides, it is a narrow way, and on high: all which makes it the more perilous to decline from it. How circumspect had he need to be, that walks upon an high narrow Rock, or sails betwixt two dangerous Gulfes? where it is as perilous to slip, as easy to turn aside, and both at hand, if more then common heed be not taken. 5. This strict course of life is the only safe and prosperous way. Psal. 119.6. Then shall I not be confounded, when I have respect to all thy Commandememts. Then shalt thou prosper, if thou takest heed to fulfill the Statutes and Judgments, which the Lord charged Moses with concerning Israel. And the Reason is evident, Levite. 26.2, 12. For God walketh in the midst of them that keep his Commandments, and do them, and keepeth Covenant of mercy with them, that love him and walk in his Statutes. It is now time for us to cast off the works of darkness, ignorance and lust, and to put on the Armor of life, Rom. 13.12. For the night is far spent, and the day is at hand: and our salvation is nearer then when we believed. Though men in the night take rest, and sleep unapparelled, not passing for uncomeliness: yet in the day they go out to labor, and have care of civil decency: and Christians, whose night is past, who live in the peep and break of the day, must settle themselves as is beseeming for the day. Again, such who are now nearer the fruit and end of their faith and love, such must be more diligent in the works of them: for the end of everything is of such force, that the nearer we come to it, we do with more courage and diligence ply the means which do bring unto it. 7. In the way of obedience there is much comfort and joy; yea, the pleasures of a Crown are not comparable unto it, for the Commandments lead unto rest, and he that walketh in them, shall find peace unto his soul. 8. Sin is the disturber of conscience; the only make-bate that sets a man at odds with God, at contention with himself. From whence are inward frettings, disquietness, vexation, and discontenment; but from our lusts? From whence are griefs, sorrows, fears, terrors, and troubles; but from conscience of sin? Look what force any allurement or inordinate passion hath to draw us into sin, of such power is that sin unrepented of, to dazzle the eye of faith, and to hinder the sight of God's free love and mercy towards us. 9. The dreadful relation that the faithful stand in to God, to Christ, to the Holy Ghost, to the Saints; doth bind them to walk honourably, excellently, with all circumspection, keeping themselves pure from the pollutions of the flesh, and evil customs of the world. For they are the Sons of God, who is holy; the Members of Christ, who is pure and undefiled; the Temple of the Holy Ghost, who is the Sanctifier of the elect, and fellow Citizens of the Saints, who are called unto holiness.

Q. How should a man stir up himself to this circumspection?

A. First, He must bewail his former ignorance, rashness, sloth, unadvisedness, shame himself for it, and make it hateful. How have I erred from thy Commmandements, neglected wisdom, and followed the corrupt lusts of my own heart, passing by thy holy Precepts, as a strange thing. Before men, I have been careful to carry myself warily, that I might not incur disgrace, advantage mine adversaries, and bring trouble upon my own head. But O Lord, I have not regarded thy presence, I have been negligent in thy service, wherein all diligence and circumspection is too little. Many times I have been drawn away with the pleasures and profits of this world, oft distempered with passions,, not seldom hindered with sluggishness, that I have altogether served Satan, or wholly left thy work undone. And if at any time I have gone about what thou requirest, how slightly have I done it, with what remissness of heart, dullness of spirit, as if I had gone about some dead task, to which I was not obliged by any duty, in which no profit could be reaped, no pleasure taken. If my Child or servant should return such duty, tender such service to me, that am a worm, and no man, could I take it well? If I speak, and they stand still; if I admonish once or twice, and they show no respect, how am I moved to displeasure? how do I take on as grievously wronged? O Lord, I am ashamed, that I should offer that hard measure unto thy holiness, that I a base silly creature, would not receive at the hands of another. Secondly, He must quicken himself to more diligence and heedfulness for the time to come. O my soul, thou hast too long been in security, been indulgent to thy corrupt affections, and foolishly pursued earthly vanities with double diligence, whilst the practice of Piety and Justice hath been clean forgotten, and almost buried in oblivion. Now therefore awake from sleep, shake off sloth, consider the season, and with special labor redeem the opportunities that through carelessness have overslipped thee. The darkness is past, and the light is risen, address thyself to the work of the day. Behold, the Lord calleth thee to labor, to make haste to run the race of his commandments, why sittest thou idle, and knittest delays? The work it self is easy, pleasant, and honorable; the recompense of reward unspeakable and glorious. To be industrious in petty matters, exact in trifles, and careless or slack in this of the greatest worth, is the most egregious folly. Look upon the men of this world, how do they observe their Marts, Fairs, Tearmes; what lets and impediments do they break through for that purpose? By their wisdom and forwardness be thou incited to show more circumspection in matters of singular importance. It is the Lord thy Creator, thy Savior, thy Gloryfier that demands thy service: he that made thee of Nothing, hath bought thee with a Price, will Crown thee with immortality; he it is that calleth upon thee to serve him with intention. The work is his, the advantage thine own. The worthinnesse, sovereignty, and exceeding love of the Commander, the dignity of the Work, the excellency and greatness of the reward: all these do challenge of thee, the most exquisite care, pains, and diligence, that can possibly be imagined. O my soul, all that thou hast, yea, ten thousand times more then thou canst repay, thou owest to the Lord: and what canst thou render less for shame, then a ready cheerful willingness to do him faithful service in all things, all the days of thy life? Thirdly, He must fly unto God by Prayer, intrearing him to work our hearts to this holy circumspection at all times. O my God, I am fully purposed by thy grace, to cleave unto thy Testimonies forever, and exactly to run the race of thy Commandments: keep (I pray thee) this resolution hot and lively in my breast, and direct my feet in thy paths, that I tread not aside, stumble not in the way. Of myself I have no power to stand, or to preserve any sparkle of thy Spirit glowing in my heart; I beseech thee, that hast put this motion into my mind, confirm and establish me therein, unto the end.

CHAP. IV. Of the third Property of a godly life, viz. Uprightness. What things are comprehended under it. What conformity of the heart, to the will of God implies. Reasons to persuade thereunto. The effect or tokens of Uprightness; with the means for the attaining thereof.

Q. WHat is a third Property of a godly life?

A. It must be upright or straight, for the word of the Lord is uprightness, his Judgments are right or straight; the man that walketh in them, is right or upright. A straight way is shortest betwixt the bounds or points: The word of God, leading directly to Heaven is right or straight; and they that walk according unto it, are said to walk uprightly. And here it may be noted, that to do what is right in the sight of the Lord, Exo. 15.26. and what is pleasing in his sight, are in substance one and the same, and so it is translated by the Seventy, To prepare his heart to seek God, 2 Chro. 9.3. & 17.6. & 12.25. & 13.18. & 21.9. So Judge. 14.3, 7. 1 King. 9.12. 2 Chro. 30.4. Jer. 18.4. Dan. 4.24. Numb. 23.20. Job, 1.38. & 2.3. Job was an upright man.

Q. What things are comprehended under uprightness?

A. 1. An holy conformity of heart and soul to the will and pleasure of God. It is said of David, Psal. 109.7. He walked with God in uprightness of heart. God saveth the upright in heart. The ungodly shoot privily at the upright in heart. And so we read, Shout for joy all ye that are upright in heart. Good and upright is the Lord, his will the most certain rule of equity and rectitude: and then are our hearts upright, when they stand in an holy conformity to the good pleasure of God. 2. A conversation or course of life agreeable to the wor • d, in that Vocation, or Calling wherein the Lord hath placed us. He that walketh in his uprightness feareth the Lord He that is upright in the way, is abomination to the wicked. He that speaketh 〈◊〉 uprightly, shall dwell with the everlasting burning. This is expressed by the phrase of going aright. Gal. 2.14. Heb. 12.13. Prov. 4.26. 3. An universal and constant cleaving to the Lord, notwithstanding all occurrences that might divert or turn us out of the way. An upright heart, called a fixed or established heart, is opposed to a double mind, which is unstable and inconstant: to a crooked heart that steppeth aside from the holy Commandment. 1 Cor. 15.58. Col. 1.23.

Q. What is implied in the conformity of heart to the will of God?

A. 1. An holy disposition of mind, will and affection, bending themselves to the good pleasure of God, approving, affecting, exercising readily whatsoever he requireth. 2. A godly fervency of heart, which maketh that in choosing and embracing good things, it be equally more slack or strong, as the goodness of the thing shall be greater or lesser. Thus an upright heart doth bend his force and strength more to perform duties of holiness to God, then to discharge duties towards men. 3. An upright mind, in all his purposes and actions, doth aim directly at the right end, by and just approved means. His eye is set steadfastly upon the mark, and will not be removed from it. The description of an upright man, may be taken out of the Psalmest in other words; He hath clean hands, and a pure heart, and hath not lift up his soul unto vanity.

Q What Reasons may be alleged to persuade to uprightness?

A. 1. God that trieth the hearts, hath pleasure in uprightness, and graciously tendereth the service that cometh from a willing mind, uprightness is chiefly required, most highly esteemed, principally commended in the Saints. The Offerings of a straight heart are free and voluntary, which shall find wished acceptance and respect. 2. Light is sown for the righteous, and joy for the upright in heart. They shall reap it, though for a time they be in affliction. Comfort and joy is reserved after trouble, though it be hidden for the present, as Seed in the ground, which will spring and ripen. Nay, the upright are called upon to rejoice in all conditions, it being a comely thing in them, to set forth the high acts of God, and sing of his praise. 3. God will not cast off the upright, nor leave his soul in adversity. If thou wert pure and upright, surely now he would awake for thee, and make the habitation of the righteous prosperous. He will make it known that he doth regard thee: and though thy beginning be small, yet thy latter end shall greatly increase. 4. The Word of the Lord doth always good to them that walk uprightly. The instructions will sink into the heart, and the promises cheer and revive it. 5. The integrity of the upright shall guide and preserve them, that is, shall procure good direction from the Lord, both for his service, and their own happiness, and make them tractable to follow the same. Contrary to this is the condition of the perverse and crooked, who are not led with uprightness, but carried headlong with lusts, and therefore misled by the same to their undoing. For thus standeth the opposition, the integrity of the upright shall guide them in the way, and so preserve them: but the frowardness of the wicked will keep them from the way, and so destroy them. 6. They may boldly pray, and the Lord will hear them. Psal. 25.21. Let integrity and uprightness preserve me, for I hope in thy Word. 7. The Lord will be the Shield and defense of the upright in this life, and their Crown and Glory in the life to come. Psal. 7.10. God saveth the upright in heart. 8. The path of uprightness, is even, plain, straight, good, and leadeth the next and shortest way to Heaven that may be, therefore the Saints pray, Let thy good spirit bring me into the Land of uprightness, Psal. 45.7. 9. He that is upright in the way shall dwell with the eternal burning, and not be consumed, By an unblameable life we cannot merit Heaven: but the just and faithful may expect, and shall obtain by grace, the free promises of God. The Lord will admonish such with fears, as give themselves to all manner of sin and wickedness: but as for them that love and follow uprightness he agrees with them well enough. The upright shall dwell in his presence Psal. 140.15. In the Mountain of his holiness. Psal. 15.2. He that walketh uprightly shall never be moved. The Lord stiles himself a consuming fire, least his Majesty and Power should be contemned: yet whosoever he be that draw near unto him, with a true desire to please him, he shall feel by the effects, that there is nothing more sweet and amiable then his presence. 10. Another Reason may be taken from the miserable condition of them that be crooked and perverse: for their sins are uncovered, their persons hated, their hope shall perish, and their end be most accursed. 11. The blessing of God is extended to the Generation of the upright, and their Posterity. The Tabernacle of the upright shall flourish, Prov. 14.11. Psal. 112.2.

Q. What are the effects or tokens of uprightness?

A. They are many, amongst which, these are some special. 1. An heavenly disposition of heart, whereby we are affected to love all good, and hate all evil according to the nature and degree thereof, and to have respect universally, not equally to every Commandment. An honest heart mainly desires to please God in matters of justice and judgment, and then to be faithful in every circumstance, pin, hoof and nail. The upright-man's assurance and resolution is this; Then shall I not be confounded, when I have respect to all thy Commandments. 2. Hatred of sin more in ourselves, then in others, and love of good in others, as in ourselves. Home-bread sin is most hateful, because most hurtful to the soul, pernicious to our state, dishonorable to God: but good is lovely in all men, because it proceeds from God; and whose heart is right with God, he cannot but rejoice to see his Name glorified by whomsoever. 3. Delight in the the most High at all time, in all conditions, prosperity and adversity, evil report, and good report, making God the stay of our souls when trouble oppresseth, fearing before him in prosperity, and performing the vows which we made in adversity. It is a double and crooked heart that starts aside, and varieth in obedience according to outward conditions, that goeth forward or backward, on this side and on that, as occasion requireth: the upright is resolved of his way, and doth break through all lets and bars whatsoever may be cast before him in his journey. A wicked man hardeneth his face: but as for the upright he directeth his way. Prov. 21.29. As the ungodly is obstinate in evil: so is the upright constant in piety, and will not be removed from it. 4. Thankfulness for mercies received. An honest and good mind is no less careful to return praise for graces and good things received, then to beg the supply of what is wanting. This is the study of the faithful, in which they most diligently apply themselves, to set forth the goodness, Power, Riches, and Mercy of the Lord vouchsafed unto them. 5. Respect of God's approbation more then of the applause of men, resting contented that we are allowed of him, though disesteemed in the world. A good heart regardeth not much what men think or say, so God be well pleased. I pass little to be judged of man's judgment, yea, I judge not myself. As we were allowed of God to be put in trust with the Gospel, even so we speak, not as pleasing men, but God, who trieth our hearts. Let the world fawn or frown, speak fair or revile, be quiet or persecute, all is one; a faithful man will go forward in his good course, neither starting aside, nor turning back . For the heart that is well directed seeketh Heaven and not earth; the favor of God, not the fair countenance of men; rest in the world to come, not peace in this vale of misery: and thus minding his home prepared in Heaven, he goeth on his race, not regarding how little his service is esteemed by earthly men. 6. An honest and upright Christian is careful to shun all appearances, occasions and provocations unto sin, willing to suffer admonition and rebuke, and constant in the use of all means of grace that he might grow therein, 7. To the upright, who are diligent, the hardest things are easy.

Q. How should we labor for uprightness?

A. 1. The mind must be truly informed with the knowledge of the truth. Right affections require sound judgment and true understanding. Corrupt Doctrine is as sour leaven, that doth infect the whole lump. If the understanding that should govern the inferior powers of the soul, be perverted with error, the affections must necessarily move out of order, and run amiss. He can never shoot straight that takes his aim contrary. 2. Thorny cares, vain pleasures, sinful delights must be stocked and digged out of the heart, weeds will grow of themselves, good Corn requires tillage. Perversenesse will increase of it self, but uprightness will not prosper if the heart be not ploughed up. 3. The word of truth, which is that immortal Seed, whereby we are begotten, and transformed into the Image of God, must be effectually received, kindly planted, and soundly rooted in the heart and conscience. The Word is a word of uprightness or rectitude; and the heart seasoned and regulated by it, must needs be right in the sight of God. Therefore to conscionable hearing the Word of God, religious meditation must be joined, that what is learned might be well digested, and we changed into the similitude of it. 4. The word of God truly embraced, doth enflame the heart with an ardent desire to walk with God in all duties of holiness and righteousness. 5. Society and fellowship with the faithful is a sign of uprightness, and a means of continuance, and increase therein. For he that setteth his heart upon Heaven, will be careful to draw on and encourage his Companion in the same way. Coals laid together do kindle each other, and preserve heat the longer: so it is with the faithful linked together in holy Communion.

Q. How should a man stir up himself to labor after uprightness?

A. First, he must find out, lament, and shame himself for the stubborness of his heart, and perverseness of his ways. Ah, the frowardness of my heart; how crooked have my ways been in the sight of the Lord? I have regarded vanity, and turned aside from the holy Commandment; doted upon transitory pleasures and profits, undervaluing, neglecting the true Treasure. The stream of mine affections have run full sails to that which is little worth, worthy to be trampled under-foot: but ebb to that which they should covet and affect above measure. If the members of my body were crooked and deformed; my mouth, face, eyes drawn awry or squint; if one part did swell, another wither and pine away, I should esteem it an heavy cross: But t • e lameness, distemper, crookedness of the soul is much more dangerous and evil, as in it self it is more excellent then the body. If in a journey I chance to strike out of the way, or fetch compass about, when I might have gone a shorter cut, how am I grieved at it, and bewail my ignorance that I knew not, or negligence, that I inquired not the right way? But in the course of Christianity I have not spared to turn aside and step out of the right path, though to my great hindrance and loss: By pleasures, lusts, passions I have been led up and down I know not whither; for fear or favor I have been drawn into by-paths, to the great prejudice of inward peace. Oh, how long have I erred from thy Commandments? Secondly, we must stir up ourselves to walk more warily and uprightly before God. I have too long wandered and gone astray like a lost Sheep, but now I will keep the Testimonies of my God. For the Commandments of God are right, leading the straight way to life, that life which deserves the Name of life, even eternal life. The Traveler aims the next way to his journeys end: No wise man will step one foot willingly out of the way to Heaven. If our limbs be crooked, we omit nothing that art or exercise can do to set them straight: and shall not I take care to rectify my soul, and bring it into right order? Let the wicked walk after their own inventions, and trample the Law of God under-feet, the more I esteem it to be right, and will be careful to conform my heart and ways according to the prescription. Thirdly, As all resolutions must be grounded upon God's grace, so we must fly unto God by earnest Prayer to be established and enabled thereunto. O Lord I know there is no other rule of life, then thy Word, in which thou hast declared thy will, and I am fully purposed to be guided thereby: I pray thee keep me by thy Spirit, that I decline not from it into error or sin. Order my steps by thy Word, that no iniquity have dominion over me. Greft thy Law in my heart, that my feet may not slide. It is thy free promise, that thou wilt lead thy people in the way that they should choose, make good thy Covenant unto thy servant, who is devoted to thy fear.

CHAP. V. The fourth Property of a godly life, viz. Integrity or Perfection; What is thereby signified. Thirteen Reasons to persuade thereunto. The effects or tokens of Integrity, with the means how it is to be attained, and preserved.

Q. WHat is the fourth Property of a godly life?

A. It must be entire or perfect. Let your heart be perfect with the Lord your God, to walk in his Statutes, and to keep his Commandments. Deut. 32.4. Est integritas respectu partium integralium, & respectu functionum & facultatum.

Q. Is any Christians life absolutely perfect?

A. The word perfect signifies 1. That which is without spot, blemish or defect; and thus God and his Law are said to be perfect. 2. They are said to be perfect, who have profited more in the knowledge of Christ crucified, and the race of Piety, then others: And this is a comparative perfection, in respect of those Babes and young Christians, that are newly entered into the School of Christ. 3. He is perfect in the phrase of Scripture, whose heart is entire and whole with God, though they be stained with some imperfections. Thus Noah, Joh, Hezekiah, Asa are perfect. But this is not meant of perfection in measure or degrees, as being without all sin, but when men by the grace of God, keep themselves in the undefiled way, and sin hath not dominion over them. Psal. 19.13. Then shall I be perfect, that is, without blot. The perfect man is opposed to the perverse, froward, and restless wicked, and to him that turneth hither and thither. Prov. 28.6. If I say I am perfect, mine own mouth shall prove me perverse. Psal. 18.23. I was also perfect before him, and I kept myself from mine iniquity. Jacob is said to be a perfect man, or innocent, plain, simple, unfeigned, Gen. 25.27. without rebuke. 〈 in non-Latin alphabet 〉

Q What things are implied in this integrity or perfection?

A. 1. Integrity implies a throughout holiness, an heart wholly and inseparably cleaving unto the Law of God in all things. 1 Thes. 5.23. When all the Powers of the soul are sanctified to every holy duty, and have a spiritual continuity amongst themselves, that they all incline and move to all duties of piety and justice, then is the heart perfect. The body is entire when all parts are so knit together, that each is preserved: the soul is entire, when all the parts of piety and righteousness are riveted together in it, and in the whole. Thus to serve God in integrity of heart, and with the whole heart is one and the same for substance. Secondly, It noteth entireness of conversation according to the Law of God, in every place, state and condition of life. Blessed are the perfect in the way, that is, who live entirely in this life, and in conversation are unblemished. And they that walk thus in their integrity, are said to be holy, harmless, unblameable, without fault, unblemished, perfect, well set in joint. But on the contrary, the wicked double-minded, such as in rest external work of Piety, or depart from the Commandment of God, are said not to cleave unto the Lord with perfect hearts, or all their hearts. As it is not of Abijan, that his heart was not perfect with the Lord his God; and of Amaziah, Uzziah, Jotham, they did that which was right in the sight of the Lord, but not with perfect hearts: yet, of Solomon, that when he was old, his wives turned away his heart after other gods, and his heart was not perfect with the Lord, as was the heart of David his Father. 3. It notes ingenuity, singleness, or simplicity.

Q. What Reasons may persuade to integrity or perfection?

A. It is required of us in the Covenant of grace; Walk before me, and be perfect. The most Holy God will never marry himself to a spiritual Adulteress, that doth affect any other more or besides him. Men of divided hearts can have no fellowship or communion with God. 2. Integrity is the qualification of a subject capable of remission of sins and eternal blessedness through grace. Blessed is the man whose iniquity is forgiven, and whose sin is covered: Blessed is the man to whom the Lord imputeth no sin; and in whose spirit there is no guile. 3. God will pass by the imperfections which he espieth in the best service of his Children, when once he seeth their hearts to be entire and perfect towards him. Hypocrisy drowneth many excellent graces, and causeth God to take no notice of them: But sincerity is so well pleasing to his Majesty, that if it be not shaken, he will not see many other infirmities. This is the challenge against the Church of Sardis; I have not found thy works perfect before God. David had many imperfections, and through infirmity did often sin against the Law: but he is not accused to break the whole Law in anything, save in the matter of Uriah. The Holy Ghost hath noted sundry defect in Asa: but addeth this of him by way of conclusion, yet his heart was perfect towards the Lord all his days. Contrarily in Jehu, after a large description of many excellent things, it is observed; But Jehu regarded not to walk in the Law of the Lord with all his heart: And so his service in destroying Ahab's house, was reckoned murder. Hezekiah is bold to pray in behalf of them that came unprepared to the Passover: 2 Chro. 30.15.19. The good Lord be merciful to him that prepareth his whole heart to seek the Lord God, though he be not cleansed according to the purification of the Sanctuary. An Husband will bear with many aberrations in the behavior of his Wife so long as he is persuaded of the entireness of her heart towards him: so dealeth the Lord with them that fear before him with all their hearts. 4. The perfect shall not be confounded: Let my heart be entire in thy Statutes, that I be not ashamed. For God will not cast away a perfect man, neither will he take the wicked by the hand. He may seem to neglect, he doth forget them that follow after holiness; he is thought to favor, he doth abhor the workers of wickedness and sin. 5. The eyes of the Lord run to and fro throughout the whole earth, to show himself strong in the behalf of them, whose heart a perfect towards him. Howsoever they may be weak in themselves, in him they shall be victorious; his power shall be perfected in their weakness. For as it is in the Psalm, With the perfect, thou wilt show thyself perfect: thou wilt not fail him in his need. This is the nature of God, that he frameth himself to the dispositions of men, good to the good, hard to the stubborn, entire to the perfect that wait upon him. The Lord knoweth the days of the perfect, and their inheritance shall be forever: that is, he seeth to what evils they lie open, what help they need, and ordereth all events to their special good. 6. Righteousness keepeth him that is entire in the way, but wickedness overthroweth the sinner. Integrity and righteousness is a guard, that doth continually keep watch and ward: It doth not only lead men to a good way, and tell them what is their duty, and fit to be performed, but maketh the way passable for them, and them prosperous in it. 7. They that are of a froward heart, are abomination to the Lord: but such as are entire in their way, are his delight. All that are resolute and willful in any sinful course, though with never so great mirth and laughter, are abhorred of the Lord for the present, which he will make known by his judgments upon them in due time: but they that are entire in their heart and way, (as the other are froward in heart and behavior) are greatly beloved of God now, and shall more fully see, and feel, and enjoy the comfort and happiness of his favor, in time to come. 8. Integrity joined with poverty, is to be preferred before riches separated from it. Better is the poor that walketh in his integrity, then he that is perverse in his ways, turning aside now on this side, now on that, though he be rich. 9. The Lord God will withhold no good thing from them that walk in integrity: for he is both their Sun and Shield, he will give grace and glory. As the Sun doth illustrate, cherish and quicken all things with its heat and light: so doth the Lord visit the upright, and refresh them by his Spirit: yea, and as with a Shield, protect them from all evil. 10. Integrity adds to the glory of our good actions, even such as are but of the lower sort. There is not the meanest duty whatsoever, which integrity will not set a fair gloss upon, that in some respects it shall be matchable even to works far greater in their own nature. A poor laboring man that lives by his hands, having performed holy obedience to God therein with an entire heart, may have as much comfort on his death-bed, as the best Minister or Magistrate, whose service it self is far more honorable; yea, if his integrity be greater, his comfort also shall be greater. For God regards not so much the matter, as the form of obedience, not so much the thing done, as the affection wherewith we do it. Wise men regard more the mind of the giver, then the value of the gift. When we give our hearts wholly and entirely first to God, then is our service how small soever, very acceptable to his Majesty. It is not the greatness or multitude of those good works which we have done, but the good disposition of an honest and entire heart in the doing of them, that doth bring comfort, as the internal qualification of that faith which makes a sound plea for mercy before the Throne of Grace. The Psalmist pronounceth them blessed, that walk in the undefiled way. He makes no choice of the way, he doth not say, Blessed are they that are upright in the way of the Ministry or the Magistracy, but speaking indifferently of any way allowable by the Word, be it never so simple or mean, he saith, Blessed are the undefiled in the way, whatsoever it be, be it to be the scourer of Channels, or drudge in a Kitchen. An halting heart dasheth the acceptance of the most glorious work: an entire heart addeth weight to the basest service The Widows Mite was little in worth, had not her good heart raised its price. In value it came far short of the superfluities that the rich men cast into the Treasure: but her heart was better, and so her gift greater then theirs. When Hezekiah had received the sentence of death, what was his comfort? even this, the conscience of his integrity. O Lord, remember how I have walked before thee in truth, and with a perfect heart. This was his refuge. Though those good works he had done were in regard of his Calling of the highest note, the restoring of the true worship of God, the purging of the defiled Temple and Priest-hood: yet he doth not comfort himself in those so worthy works, but in the perfection of his heart; knowing well, that the work itself, though never so glorious, is of no esteem, if the heart be rotten, perverse, or halting. 11. An heart well compact and knit fast together in the Lord (as is the entire) is valiant and courageous in all dangers, trials, temptations. It is not put out of countenance with slanderous tongues, nor shaken with fear of troubles. He that walketh in integrity, walketh boldly. Though mine adversary should write a Book against me, would I not take it upon my shoulder, and bind it as a Crown unto me, saith Job? The hypocrite in peace and security may seem strong and valorous; but let God by some afliction drag him out as it were by the ears from his lurking hole, and convent him before his Tribunal, and thou shalt not see anything more abject and heartless. Then is that of the Prophet verified, Esa. 33.14, 15. The sinners of Zion are afraid, a fear is come among the hypocrites. Who among us shall dwell with the devouring fire? Who among us shall dwell with the everlasting burning? But the entire heart, even in this case, holds out confident and courageous. And no marvel: for every man that walketh in his integrity hath the privilege of a treble guard, the guard of God's protection, of the good Angels, and of a good Conscience, for his defense against all adversary power. Who so walketh entirely shall he saved; but he that is perverse in his ways, (that is, one thing in heart and thought, another in conversation, or that fashioneth himself to all occasions) shall fall at once, suddenly and before they be aware. Mark the perfect man, and behold the upright, for the end of that man is peace, Psal. 37.37. For the Lord shall help and deliver him; he shall deliver him from the wicked, and save him because he trusteth in him, Psal 37.40. The Lord will defend the perfect, and he hath given his Angels charge over them, to bear them in their hands, and keep them in their ways: in which respect they may say with the Prophet, How many soever rise up against us, they be more and stronger that be with us, then they that rise up against us. Moreover they are blessed of God with a good conscience, which is as a strong Castle, against which no batteries of the Enemy can prevail; as a valiant Champion, who will not be daunted with any proud on-set of the adversary, which he knoweth to be weak and of no strength. As there is nothing more base, or sooner abashed then a corrupt conscience, destitute of integrity: so nothing more bold and hardy then a good and perfect conscience. David in the midst of all his reproaches had the face to profess the name Of God, before Kings and Princes, without ever being blanked at their presence. And shall a man so guarded, regard the enmity of any: fear the threatenings of any, though never so mighty? be dismayed at any hard condition that he is fallen into for the present? No, he will not be afraid for any evil tidings, for his heart is fixed and trusteth in the Lord. 12. An entire heart is a Channell or Bark in which the graces of the spirit are contained, and faith doth swim above all storms and tempests. But a mind void of integrity, is full of slifters or chinckes, that if the most holy liquor of Piety be offered, it is poured in and out together, and at once. If the work of grace be imperfect in parts, let it grow up never so fast, it can never be perfect or entire. If the Plant be imperfect, it will never be a perfect Tree. An heart unsanctified or that makes a major part against it self, cannot truly serve God. This is the nature of integrity, that by it the soul is entire in it self, and hath a spiritual continuity, which may be shadowed forth by the similitude of things corporal: and therefore so long as integrity is preserved, the heart is apt to continue and keep safe the graces of the spirit; if it be cracked grace would be lost, should not God make up the breaches of it. A soul destitute of Piety is stark dead; an heart without integrity is next to death or destruction, as a Ship full of holes, or a body unloosed or dissolved. 13. The upright shall remain in the land forever, and leave their inheritance unto their Children. Prov. 2.21. Who so causeth the righteous to go astray in an evil way, he shall fall himself into his own pit: but the upright shall have good things in possession, and their Children after them are blessed.

Q. What are the effects or tokens of integrity?

A. 1. A settled, well-advised and deliberate desire, resolution, will and endeavor to be informed what is good and acceptable in the sight of God, and to direct his ways at all times, and in all places according to the rule of righteousness. The just man walketh in his integrity, Prov. 20.7. It is the commendation of David, that he did that which was right in the fight of God, and turned not aside from anything that he commanded him all the days of his life, 1 King 15.5. An entire heart is not divided, halting, or double, making a major part against it self: but is fully resolved upon mature deliberation, which produceth constant practice, to cleave unto the Lord, and walk as in his presence. The fruits of which resolution are these. First, There is no sin though never so dear, precious, or profitable, which a perfect Christian will not willingly see and judge in himself. I will declare mine iniquity, I will be sorry for my sin, Psal. 38.18. Secondly, It works a dislike of sin in all, even in those that are most near and dear unto us. Thirdly, With this is joined a continual care to preserve himself innocent from all sin, specially his particular, and formerly beloved transgressions. I was perfect before him, and I kept myself from mine iniquity. Fourthly, In all conditions he will look to himself, that he be not carried away, with unbridled passions. They that are entire, are said to have fulfilled after the Lord, that is fully or entirely to have followed him In regard of several estates men are subject to be transported with divers affections; as with pride, pleasure, security in prosperity; impatience, discontent in adversity. Wherefore the entire Christian doth ever look to his heart, that it be not distempered with these things. I will walk (saith David) in the undefiled way, Oh when wilt thou come unto me! Fifthly, If the heart be entire with God, it will admit his Word for direction in all things. Thy Testimonies are my delight, and my Counselors, Psal. 119. • 2. That is, they govern my mind and heart, of them I take advice. Herein Abimelech failed, when he took Sarah from her Husband. The Psalmist saith of himself, All his Judgments were before me: and I did not put away his Statutes from me Sixthly, The perfect man putteth away froward and perverse speeches. The poor that walketh in his inregrity, is opposed to him that is perverse in his lips, that speaketh froward things. Seventhly, His care is to keep himself unspotted of the world, doing that which is honest, pure, praise-worthy in the sight of God and man. This note the Prophet David giveth; for having said, Blessed are the undefiled in the way, he teacheth us to discern them by this effect, Surely they do no iniquity. Eighthly, He will receive evil at the hands of God thankfully, as well as good, and bless his Name when he crosseth his desires, and taketh from him what he delights in, as he doth when he granteth the desire of his heart in outward blessings. There is nothing so dear, but he will part with it for Christ, nor so hard, but he can be content to suffer for his sake Mar. 10.21. Mat. 19.21. Tenthly, He presseth hard towards the mark he aims at, an higher degree of holiness, 2 Cor. 7.1. Phil. 3.13, 14, 15. Lastly, He that walketh in his integrity will deal conscionably at home and abroad, in all duties of his general and particular Vocation towards all men. I will walk in the midst of mine house, in the integrity of my heart. I will set no evil thing before mine eyes.

Q. By what means is this integrity to be attained and preserved?

A. Integrity is the gift of God, infused into the heart by the Holy Ghost, but we may not in this respect neglect the means which he hath ordained for the attainment and preservation of it. God, and none but he, did place David in the Hill Zion, and gave Gideon victory over the Midianites, as they both well knew and firmly believed: but their belief hereof did not emasculate their minds, or • i • their hands from using such strength and valor as they had. 1. Care must be had to furnish the mind with affectionate knowledge of God in Christ Jesus. And thou Solomon my Son, know thou the God of thy Fathers, and serve him with a perfect heart. The knowledge of God begets in us a similitude of God: When we come to understand what he is to us, we are made to him what he requireth. As sound knowledge entereth, it stampeth the Image of God upon the heart: for it assimilates the mind to the object seen and discerned. 2. All holy means must be used to incorporate the word into the heart, that it may season every affection, and bear mild universal sovereignty over us. For when the heart is transformed throughout into the nature of the Word, and every power of soul is brought into subjection by an unfeigned, sovereign, well-rooted faith, it is entire in parts, though imperfect in degrees. Herein all diligence and pains must be taken, by preparation, hearing, meditation, and observation of all unexpected occasions of grief, sorrow, fear, joy or such like, to bring the Word into the affections, that it may sweeten their disposition, and govern their motion. 3. In all endeavors we must include Prayer to God in the Name of Christ as a chief associate: for God ordinarily lets in sanctifying grace at the same gate, at which honest hearty Prayers go out. 4. The fourth means is for a man always to possess his heart with the apprehension of God's presence, and so to keep it in his fear continually, to walk with God as being in his eye, and seeing him that is invisible. This remembrance of God's all-seeing presence will make men study to approve themselves before God in all their courses, and to stick unto him with their whole hearts. Could the eye of a jealous Husband pry into every privy corner of his Wives heart, she would be afraid to hide any strange lover in her secret affection. If but a man, nay, if but a Child could look into our hearts, we durst not deal doubly and deceitfully? What? God sees us, and shall we durst to dally with him? shall I give him part of my heart, and reserve another part for the world, for pleasure, for sin? How should not God find this out? for he searcheth the heart and reins, and understandeth the secret cogitations of every soul. 5. The fifth means is diligently to review all works of obedience, and our affections in the doing of them; and to observe what discomfort and trouble follows the maimed and defective performance of good duties. And withal, when we take ourselves, in an holy indignation to take revenge of ourselves, judging and condemning ourselves before God. The very thinking of the after-reckonings we must come to, when we have done our work, will make us take heed how we do it: The remembrance of the loss and punishment that he shall sustain, whose works are not perfect before the Lord, will stir up respect to every Commandment. For who is there that useth for all his actions, at the days end to call himself to a severe examination, as the hard Master doth his Servants, that must not needs, in the very midst of his actions reason thus with himself? Anon all this which now I do, must very narrowly be looked over, if the reason why I do it, my affections in doing, and the work it self be maimed, halt, or suffer defect in the parts thereof, I shall smart for it; O the wrings and secret pinches which mine own guilty heart will give me; yea, the sentence which by my own Covenant, I am tied to pass upon myself, in case my heart be partial to the Lord, and my work deformed? If my work be not perfect, shall I not loose all my labor, and be rejected with it? Lastly, it is good to meditate seriously upon the joys of Heaven, and the rich recompense of reward that is reserved for them, that cleave unto God with their whole heart. If the happiness of the Saints hereafter do rightly affect, and be soundly believed, a man will be contented to part with all that he hath to purchase that Treasure. Whatsoever he hath laid next his heart, he will abandon it with detestation, rather then deprive himself of that eternal Inheritance, which God hath prepared.

Q. How should a Christian stir up himself to strive after perfection more and more?

A. First, He must shame himself for his halting, and make it odious. Ah, the division of my heart, the maimednesse of my service is so apparent, that I cannot conceal from my conscience. I have lodged sin, vanity, pleasure, the world in the closet of my heart, which should have been kept entirely for the Lord. My purposes for good are weak, my resolutions variable; ofttimes by occurences and occasions I have been drawn aside. In the performance of good duties I have served mine own corrupt affection, and doing what is right, not done it with a perfect heart. Mine affection to good hath been partial, base, deformed: In greatest matters I have been remiss, precise in lesser; zealous in one, careless in another; ready to run according to inclination, not looking to the direction of thy truth. I have been forward to hear, not so careful to meditate and make thy Word mine own; eager and fiery against gross profaneness, not so vigilant to bridle rash anger, and bosterous passions. My love to thy Children is neither pure nor universal; I am apt to admire some, disesteem others, according as they carry themselves towards me, and fit me in my humor. If he be a cursed deceiver, that having a Male in his Flock, doth offer that which is halt and lame to the Lord: how justly might I be confunded who have wickedly departed from my God, and set mine affections upon things of naught? Will an Husband accept of divided love in his Wife? Will a Prince regard that which is lame, blind, or sick for a Present from his Subjects? O Lord, I have dealt exceeding foolishly in tendering such spotted service unto thy Highness. Secondly, He must resolve to keep himself more entirely to the Commandments of God for the time to come. I have wickedly departed from my God, but now I will return, and keep his Commandments with my whole heart. What can I tender unto his Majesty less then myself? How can I for shame entreat his favor, unless I cleave unto him with a perfect heart? Can I be so impudent as to desire God to love me, and give me leave to love sin which he abhorreth? Can I look to be married unto him in mercy, truth, and compassion, if my heart do not affect him above all, and other things in and through him alone? The Lord is a great King; his service must be without spot or blemish. His eye searcheth the heart, and perfectly understandeth the secret motions afar off; and he will give to everyone according to his ways, and as he knoweth his heart. Men of place look to have their pleasure, done in all things by such as attend upon them: and shall I presume to call myself a servant of the living Lord, when I do his pleasure in part only. My obedience cannot be perfect in degree so long as I live here, but through the grace of God it shall be universal, and I will strive towards perfection. Lord, I have covenanted to stick unto thy Testimonies, and by thy grace I will keep them all the days of my life. Thirdly, He must fly unto the Lord by hearty Prayer. Psal. 51.10. Create in me, O God, a clean heart, renew a right constant spirit within me. Psal.. 8.58. Establish me with thy grace, that I never fall from mine integrity