The Power of Godliness

CHAP. VI. The fifth Property of a godly life, viz. Truth and Faithfulness. What thereby is implied, opened in sundry Particulars. Divers Reasons to show the necessity and use thereof. The means by which it may be attained and strengthened. The effects or evidences of Truth or Soundnesse; with sundry helps both for the finding out and preventing unsoundness or guile of spirit.

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

A. It must be true and faithful; Lord remember, how I have walked before thee in truth. Truth is translated 〈 in non-Latin alphabet 〉 , Isa. 39.8. Sept. Sic mensura vera Thargumistis, quae Hebraeis justa, & 〈 in non-Latin alphabet 〉 justitiam facere. This is it which our Savior commended in Nathanael, Behold a true Israelite in whom is no guile. The wicked are said to be a froward Generation, Children in whom is no faith: but the righteous Nation that keepeth the truth, are called faithful. It is observed of David, that he walked before God in truth, in righteousness, and uprightness of heart. And these three go ever together in the subject, though the things in themselves be distinct and different.

Q. What is implied in Truth and Faithfulness?

A. 1. Knowledge and judgment is presupposed. Truth of judgment goeth before truth of heart. 2. Truth implies soundness or solidity in grace, opposite to those superficial or shallow-planted graces, which may be found in the temporary Christian, enduring but for a time. This is truth in the reins or inward parts, which seasoneth the heart throughout, and makes it true: whereas the heart of the temporary Christian is false and unsound, because his graces are slightly rooted, though true for substance. 3. It implies sincerity or godly simplicity without fraud, craft, guile, or dissimulation, where the inside and outside are one, the heart and mouth are equal and do consent. Holiness of truth, is true or sincere holiness. To walk in the truth, is to walk sincerely, or in godly simplicity; To do the truth, is to deal sincerely without fraud: for truth is ingenuous, void of simulation. And in this signification some understand that of the Apostle; Love rejoiceth in the truth, that is, love sincerely or in truth, rejoiceth with them that rejoice. Truth is opposed to lying and falsehood, as also to Legal rites, Figures and shadows: in which senses it may be applied to this purpose, as not in a plain simplicity opposite to lying and empty shows. And thus to obey from the heart, and to serve God in spirit, is to serve God in truth or sincerity without dissimulation. If any will purpose to show this in some things, yet not resolve to show it in all, even this is the man, who is far from sincerity. 4. It notes a pure or clear-shining innocence in all things, free from the mixture of Leaven in Manners or Doctrine. The Apostle Peter writeth to the dispersed Jews, to stir up their pure minds; what is that but minds furnished and seasoned with an holy perspicuity of truth. Therefore Paul prayeth for the Philippians, that they might abound in knowledge, and in all judgment, that they might be able to discern things that differ, that they might be sincere. The word used by the Apostles in both places, signifieth properly something tried by the light of the Sun. And it is a Metaphor (as some suppose) taken from the custom of the Eagle, whose manner is (if we may believe those that write the natural Story) to bring her young out of the Nest before they be full fledge, and to hold them forth against the full sight of the Sun; the sight whereof those of them that can with open eye endure, she retaineth and bringeth up as her own; the rest that cannot brook it, and wink at it, she rejecteth and casteth off as a barstardly Brood. Others think it rather taken from the usual practice of Chapmen in the view and choice of their wares. A wise wary Chapman that hath to do with a deceitful Merchant, Draper, or other, one that keepeth his wares in obscure places, where the defects of them cannot so easily be discerned, or hath false lights that may help to give a counterfeit gloss to them, he will take no ware of him upon his word, but will first diligently view it, toss it and turn it, to and fro, over and over, try how it is in the midst as well as at both ends, bring it forth into the light, hold up his Cloath against the Sun, see if he can espy any defect or default in it; he knoweth he may easily else be over-reached. The like must be our practice, in all matters of faith and manners: And this is to walk in the truth, when we have our conversation honest, and hold the truth of Doctrine purely, as may endure the trial of the light. Thus the Apostle joineth sincerity and truth together, as one and the same, or as the special and general, sincerity being a branch of truth. 5. It imports firmness and constancy in every holy duty of our general or personal calling, of piety or righteousness. A faithful Spirit is steadfast with God: the ground of declining is lack of truth. Their heart was not with him, neither were they steadfast in his Covenant. If the heart be not true, what show soever a man makes, yet he is but like an Apple rotten at the coare, or as an House built upon the sand, the one of which though it be beautiful will soon putrefy, the other though it be fairly set, yet will quickly fall? A man may have many worthy gifts, yet if he want sincerity, upon a sudden may be taken from him, both that which he hath, and that which he seems to have; and his end be as the Fig-Trees, which making only a show with Leaves having no Fruit, (being cursed) lost even those also, and withered away by degrees, being good for nothing but the fire. But grace poured into an honest and sound heart, will abide forever: the course of a true Christian is permanent and continueth to the end.

Q. Judas and many others that have fallen away were men worthily endowed, beyond many Christians that be true and sound-hearted.

A. We must distinguish sound, well-rooted and constant grace, received into a true heart, from feigned or temporary. The wicked have streams of graces often, but they have not the Fountain of grace in them, they have not lively communion with Christ, as the godly have, and therefore their graces wither. It is a true living faith that maketh Christ to dwell in the heart, and this is the cause why our grace lasteth. Though we find ebbs (by daily experience,) and this water to run exceeding low: yet having the Well-head in us, and renewing our faith on him the quickening Spirit, Rivers do afresh run out of our Bellies, and the current of grace as high as before. The Temporizer though he have a Streame of grace, yet wanting the Fountain to feed it, it must needs dry away; as those Streames or Ponds which have no Spring nor head of Water to maintain them, cannot continue. Again, the wicked have many graces true for substance, but not truly planted, and therefore their hearts are never sound. For they receive the grace they have, retaining their interest in the world, and the pleasures and profits thereof, or some notorious sin, or course in lesser evils, wherein they never seriously, deliberately, constantly purpose reformation; Evermore some inferior good is laid closer to the heart, and hath deeper rooting therein, then the word of promise; and this maketh grace it cannot be held with them. For as a stomach ill affected with choler, though never so wholesome meats be received into it, yet it cannot hold them, but is provoked to cast: so where there is this obstruction of the soul, the willful love of any sinful course, or subordination of grace to boisterous, distempered, earthly passions, whatsoever grace is received into the heart, it will not let it rest, but maketh the soul cast it up upon all occasions.

Q. What Reasons may show the necessity and use of this truth?

A. 1. Sincerity is the girdle whereby all other graces are tied close unto us: So the Apostle in the description of the spiritual Armor, calls it, the Girdle of truth. And therefore here also is true of all men, that we say of Children in the Proverb, ungirt, unblest. This Girdle hath these Uses. First, it doth adorn us: For this was the use of the studded Belt, which the Soldiers did wear to hide the gaping joints of their Armor, which would have been unseemly: and nothing doth more adorn a soul or beautify our actions, and raise admiration in them, then uprightness; as our Savior commending Nathanael, gave this speech of him; Behold a true Israelite in whom there is no guile. Secondly, A Girdle doth tie other clothes about us, which otherwise the winds would blow abroad, and would hang but loose upon us: so this Girdle of truth doth contain and hold together all other graces, wherewith the soul is arrayed; and without truth to keep them together, in time all of them are blown away with the wind of temptation. That grace which was not knit together with honesty of heart, came to nothing in the end, as appears in the Parable. The body when the soul is once gone, may not long stay above ground; it must needs be buried: So the Hypocrites graces wanting sincerity, which is the very soul and life of all grace, they are but a stinking carrion, and what should an odious ugly carcass do, but be thrown into the Pit? An unsound Horse that hath some secret fault, may carry as good a show as the soundest, and at the first for a mile or two, will travel as freshly and cheerfully as any, but at length he tires and gives over. So it is with an unsound Christian, notwithstanding all his fair beginnings and hopeful entrances, he continueth not. Thirdly, A Girdle trussing up the Loynes of a man moderately, doth strengthen a man. I will strengthen him with thy Girdle. Whence is the exhortation so often used, of girding up the loins, Prov. 31.17. So this grace addeth great strength to the inner-man, as we may see in Job; who when God seemed, and men did fight against him, when Heaven and Earth seemed to conspire against him, yet this did stick by him; Untill I die, I will never take away mine innocence from myself, Job 27.5. Fourthly, In the Eastern Countries where they were accustomed to wear long Garments down to the ankles, they used to gird them close unto their body, when they had any Journey, Combat or Labor in hand, least they should be an impediment unto them: and so to have the Loynes girt, is to be fitted and prepared for any Service, Travel, or Conflict. Thus the Christian that is girded with truth, is in readiness for any good duty, and to encounter with any adversary power that shall withstand him in the course of godliness. 2. Truth of heart is blessed of God with increase of grace. This it is which maketh the little Portion of grace to thrive in the hands of God's Children. Their faithfulness in a little, brings them to be Owners of a greater deal, and to be Rulers over much. This brought such a plentiful blessing upon the small beginnings of Nathanael, to whom Christ, because of his truth in the inward affections, promised an enlarged measure of enlightening, and that he should see greater things. This brought such a comfortable increase upon the dim knowledge of the Eunuch and Cornelius; they worshipped God in truth of heart, according to the measure of understanding which they had received: in them the Promise was accomplished, To him that hath shall be given, and he shall have in abundance: They were led further into that great Mystery of godliness, an Evangelist being sent of God to the one, and both an Angel, and an Apostle to the other. 3. Sincerity is strengthened of God to be a means of comfort to a man's soul in his greatest distresses. When Hezekiah was arrested with the sentence of death by the mouth of the Prophet; here was his comfort, and that which emboldened him to look death in the face with more courage; O Lord, thou knowest, or remember now (for herein I dare appeal to thy Majesty) that I have walked before thee in truth. He had done many worthy things in the abolishment of Idolatry, and in the restitution of the true worship of God, but in none of these simply took he content, but in the sincerity of his affection in performing them. So Paul in the midst of all his sorrows, yet this is his rejoicing, not simply that he had preached, that he had planted Churches, wrought Miracles, converted sinners, made Satan to fall down from Heaven like lightining; but that in simplicity and godly sincerity, he had his conversation in the world, 2 Cor. 1.12. This puts a kind of Heroicall spirit and Lyon-like boldness into the Children of God in the greatest Trials. Hereupon Paul was resolute, not to pass for man's judgment, 1 Cor. 4.3. 4. The service of a sound Christian is very acceptable to his Majesty, be it to outward show never so mean and simple. If servants be obedient to their Masters in singleness of heart, they shall receive their reward of the Lord. The Lord is nigh to all that call upon him in truth, Psal. 14.5. He will hear their Prayers, answer their desires, guard and protect their persons. Not the most eloquent Prayer, and best set forth in words; but the supplication that is breathed from an honest and true heart, finds best acceptation As in the natural body, the case of the sound finger is safer then of the blindish eye: so in the Family of God, it is better to be a faithful Door-keeper, and so to be sure to hold our place, then to be an unfaithful Steward, and to be thrust out for untrusty dealing. Many actions, otherwise fervent enough, for want of this sincerity are but froth: and cause them who have long pleased themselves therein, at length to cry out of their doings, and to say they were but hypocrisy. 5. A faithful man shall abound in blessings; that is, he that dealeth uprightly and soundly with men, and is not willing to deceive any in word or deed, carrying himself sincerely toward God, as he liveth honestly amongst his Neighbors, and that not only in one matter, but in all; and is therefore in the Original Text called a man of faithfulness, shall abound in blessings of all sorts, with plenty so far as is expedient, with good estimation, with kind friends, with spiritual graces, &c. 6. The more sincerity, the more affinity with God. Truth is one special branch of that Image of God, according to which man was made. God is the God of truth, Psal. 31.5. Christ is truth, Joh. 14.6. The Spirit of truth, Joh. 14.12. The greater measure of truth in our inward parts, the more are we (to speak with the Apostle) changed into that Image: for God himself is truth.

Q. By what means may this truth be attained and strengthened?

A. 1. The general means is constant and conscionable dependence upon the preaching of the Word, Desire the sincere milk of the Word, 1 Pet. 2.1. He calls the Word sincere milk: a milk without deceit: it is in it self truth, having the God of truth for the Author, Christ Jesus the truth for the Witness, the Spirit of truth for the Composer of it; and then it works truth in the hearts of them that hear it. It is mighty to the purging out of that Leaven of fraud which is within us; Joh. 17.17. Sanctify them with thy truth, thy Word is truth: there is the means. This is it which begets faith, and faith is that which purifieth the heart, Rom. 10.17. How came the Romans to that heartiness and sincerity of obedience, which Paul commends so much; was it not by that form of holy Doctrine which was delivered them: or as we read it sometimes, unto which they were delivered: wherein the truth preached is compared unto a mould, into which they were cast: and by which they were transposed into a new form, enabled to walk sincerely, and without halting before the Lord? Then again it is truly said, that the heart can never be sincere, till it be humbled and broken, and brought to the abasement and denial of it self: and what means hath God ordained so effectual as his Word, to work this humiliation of spirit? Is not this the hammer which breaketh the stone? Is not this that which pricketh the heart, and maketh it to meet: and sometimes wringeth tears from the eyes of those that hear it? Besides, what hope that ever any man's disease of a false heart should be cured, until he be brought to the sight of it? Who seeks for health till he know himself to be diseased? And shall ever any man be brought to the understanding of his defect in this, until he hath been made to see it by the Word? Further, what health is to the body, that truth is to the soul. Now bodily health ariseth from the seed, is preserved by sound and good diet. But the sincere Word of God, is that immortal seed whereby we are begotten, and that spiritual food whereby we are nourished. 2 A second means is to possess our hearts with this, and to have it ever in our thoughts, that in all things, especially in matters of Religion, we have to do with God, and are ever in his sight and presence. In our common daily duties to labor this: to perform them with our heart, as in the sight of God, to his glory, is a ready way to get this grace of truth deeply rooted. It is the very main ground of all hypocrisy, that this one thing is not duly thought on. Men forget him that sees in secret, and whose eyes are as a flame of fire, and therewith pierceth further then the outward face; and hereupon they are apt to imagine, that when they have carried the matter smoothly and fairly before men, all his well. The world either applauds them, or not accuseth them, and hereupon they flatter themselves, as if all were well. Let us then remember this, if we would be true and sincere in our hearts; The ways of man are before the eyes of God, and he pondereth all his paths. This kept the Church and people of God of old in their sincerity, and preserved them from dealing falsely concerning his Covenant: they thought with themselves, If we do thus and thus, shall not God search it out? for he knoweth the secrets of the heart: and this consideration moved Paul to faithfulness in his ministry; We make not Merchandize of the Word, but as of sincerity, but as of God, in the sight of God, speak we in Christ, 2 Cor. 2.17. See what things go together: doing a matter in sincerity, and doing it, as in the sight of God. 3. It is good to call ourselves to a frequent reckoning touching our carriages, binding ourselves to an examination of them. He that hath a servant of whose fidelity he hath some doubt, and whom he desires if it might be to reclaim, both for the good of the party, and for his own particular also, that he may be useful to him, he will not let him run on too long before he call him to an account; he considereth that to be the next way to make him secure and careless. If he expect ever and anon to be reckoned with, it will cause him so much the more carefully to look unto his business: It is so in this case; The word of God telleth thee, that thou hast within thee a false, a cozening, a deceitful heart; a heart that will beguile thee, to thine utter ruin; it is ever ready to practice with Satan, the professed enemy of thy soul, to work mischief against thee: wouldst thou reform this heart, that it might become useful and serviceable for thee in the great and important business of salvation, be sure to call it often to an account? It will be good to reckon with it once a day, to see what hath passed it, to examine what thoughts have been framed in it, what purposes, what intents, what acts have been done, as effects and fruits of those inward purposes: surely this tying of thyself to such an often survey and looking back upon thy heart, will keep it in so much the more awe; and when it is once accustomed to the sweetness which will be felt, when it can give account of care, and of obedience, and to the smart and punishing which followeth the remembrance of failing in holy duties, it cannot but be kept in so much the better tune. 4. A fourth means is by considering the blessedness of sincerity, and the woeful curse that belongeth to the contrary. Blessed is the man whose heart is faithful; it is the delight of God: But he detesteth nothing so as hypocrisy, and abhorreth those duties that are not done unto him in soundness.

Q. What are the effects or evidences of this truth and soundness?

A. 1. A sound heart being well informed of the truth of God, doth heartily resign it self to be guided and directed by the Lord in all things. As it is noted of Ezra, Ezra 7.10. That he prepared his heart to seek the Law of the Lord, and to do it, and to teach in Israel Statutes and Judgments. And from this general spring these Particulars. First, Truth breedeth an hatred of all false and corrupt Opinions in Doctrine, Psal. 119.128. I hate every false way. Psal. 119.113. I hate vain thoughts or inventions, but thy Law do I love. Secondly, It hath in detestation all false and devised worship; which is nothing but vain and lying pomp, and empty shows. Hos. 11.12. Ephraim compasseth me about with lies, and the house of Israel with deceit. Thirdly, It worketh an universal hatred of all sin: that is, of secret sins, as well as of open sins, of lesser sins, as well as of greater evils; of such sins as have some special enticement, by some particularity of content or profit, as well as of those which afford neither. A true heart hath a constant purpose, in no one thing, willingly to sin against God: but rather doth endeavor to the utmost in every good way of God's Commandments. And as it stands resolved against all sin in general, both simply considered, and in respect of all occurences, whereby he might be allured or compelled thereunto: so he is in special, against the sin to which he finds himself most inclined, or wherewith he hath at any time been overtaken. 4. It is joined with a readiness of mind to acknowledge and lay open every sin as soon as it is known to be sin, and to that end a gladness to have the conscience ransacked and ripped up, that that which is sin may be found out. David spake it out of experience, when he pronounced the man blessed, in whose spirit there is no guile, Psal 32.2. Now this was a branch of that spiritual guile, that he once thought to help himself in evil doing, by holding of his tongue; as who would say, he would forget it and pass it over: but he never was well, till he was delivered of that false trick, and fell to the acknowledging of his sin, without hiding his iniquity: he never had comfort, till he had confessed against himself his wickedness. This he writes for a pattern, and therefore gives his Psalm a Title accordingly, [To give instruction] This experience taught David to entreat the Lord to pry into him, as fearing himself, that he should deal somewhat over-favourably with himself: Psal. 139 23, 24. Try me, O Lord, and know mine heart: prove me, and know my thoughts, and consider if there be any way of wickedness in me: and let the righteous smite me, for that is a benefit: and let him reprove me. When a man loves not those things, which tend to the discovery of his heart and life, and to the finding out of his secret evils, as reprehensions, whether public or private, or serious and earnest confession of sin before God, it is a sign of a false heart. 5. Truth dealeth not only against this or that branch of corruption, which shooteth out to our disgrace or trouble, but against the root itself. As in Paul we see, the Law of evil, which did dwell within him, was his principal matter of conflict. It zealously contendeth for the maintenance of God's pure worship and service. Hos. 11.12. Judah ruleth with the Lord, and is faithful with the holy One. In all service the true Christian strives to approve his heart unto God, and to perform them as in his presence, to the glory of his Name, He prayeth with the Spirit, obeyeth from the heart, hears with reverence, and doth all things with life and power. 8. In all conditions or estates of life, in all dealings secret or open, public or private, at home or abroad, he will carry himself as becomes the Gospel, and study to be harmless, unblameable, and without rebuke before God and man. Thus a Christian servant will show all diligence in his Masters labor, as well absent as present, froward as courteous; and all faithfulness in things committed to his charge, even to the least pin, though he might do otherwise with secrecy and security from men; and that willingly of conscience, not for hope of credit or gain. And not so only, but he will reverence his Master, and in heart be that to him, which he seemeth to be in carriage, and that behind his back, which he is before his face. A Christian man will be simple, plain and just in all his dealing, inoffensive in matters of Religion, loving and courteous in all his behavior; and what he would seem to be towards others in their presence, that he is inwardly, and in their absence. 9 True grace is permanent, and true Christians are constant in their course, not shrinking in temptation, nor starting aside like a broken bow. An hypocrite is wavering in respect of occurences, halting and divided in respect of objects, in subjection to inordinate passions, powerless in the performance of holy duties, wise to hide and cover sin, glorious in empty shadows of Religion, apt for advantage to swallow lesser sins without straining, slippery in earthly dealings, aiming at wrong ends in the profession of the truth, indulgent to his beloved and darling sin, desirous to seem religious, though he much neglect the power of godliness. But the true Christian is unlike him in all these respects; He is sound and constant, a Master of his affections, a bungler to color or guild over sin, desirous to be good, and in everything answerable to that Profession that he maketh; faithful in his place, plain in his dealings, innocent and harmless, as becomes the Child of God; the same man at home and abroad, within and without, openly and in secret, in thought and discourse.

Q. Do not the godly oftentimes in the performance of good duties, look more at man then at God, and propound indirect means when they should eye his glory only?

A. They do through frailty and weakness. But we must distinguish of hypocrisy, as of other sins: for as sin is reigning, or not; so is hypocrisy. Now there may be this, not reigning hypocrisy in the hearts and consciences of God's people, David when he said, Psal. 32.2. Blessed is he in whose spirit there is no guile, did take himself tardy in this evil: and Bradford, with other of those most holy Martyrs, do much seek pardon of hypocrisy and carnal Gospelling: but no sin that reigneth not, must discourage us. And if we have an unfeigned purpose against it, if we grieve for it, if we seek for strength against it, it reigneth not. Satan opposeth sincerity by persecutions, opprobries and reproaches: as of pride, hypocrisy, dissimulation, specially when God afflicteth, Job 2.6, 9. But the more Satan opposeth the truth, the more should we be in love with it: for Satan would not load it with disgraces, if it were not excellent.

Q. Doth not the Devil labor to foist in this leaven of hypocrisy in our daily course, that thus by little and little, he may pick this good seed of righteousness out of our hearts?

A. The practice of Satan is apparent, and our care must be to disappoint him. Here our ressistance is to hold us to our own, and pray to God to rebuke him.

Q. How shall we be able to ferret out the guile of our spirit?

A. First, Consider how careless we are of the spiritual action, in those things we perform: as in Prayer, hearing the Word, receving the Sacraments. To the spiritual performance of these duties, is required preparation, and heavenly disposition of soul, befitting such actions, and the Majesty of God with whom we have to deal. As in confession of sin, there is required grief, shame, meekness; in supplication, reverence and devotion. But who doth not slightly pass over these duties? which is no better then the wiping the outside of the dish, not looking to that within. 2. Mark, that in ressistance of sin, we are more sorry and deal against this or that branch of corruption, which appeareth to our disgrace, then against the body of death it self: Against one sin to which we are not inclind, more then to another to which we are disposed. 3. Mark the course of our affections, and we shall see how unsound we are towards God and our Brethren. If a thing touch ourselves, our blood will quickly be in our nails: If a man do know this or that amiss by us, it is grievous, the shame of it much upbraides us: But things that offend God, and which we know, he seeth amiss in us, we can let these pass nothing affected; a sign our love to him is not so sound; our fear of him, and desire of praise with him, not so unfeigned. We should be ashamed to be found often in the same fault before men: we commit and confess the same sins daily before God, and are not confounded in ourselves. If we speak an hasty word in the presence of some reverent man, that might be to our disgrace, our thoughts trouble us; but the offense against God is lightly passed over. We are circumspect to avoid the breach of penal Laws, not so careful to prevent transgression against God. We confess sin before God, and seem to aggravate it: but being questioned of men, we turn the fair side outward, and make the best of it. If we live in peace and credit, we think others should not repine: but we shall find secret grudgings at the prosperity of others. We rejoice at that which should occasion grief; we grieve at what is matter of joy. Lastly, let us observe how frequently our actions are corrupted. In leaving sin many times, we leave it not because we hate it as sin, but it hath often broken out to our reproach: our friends persuade to relinquish it, it will be for our credit and advantage. We confess our own sins, not desiring to give glory unto God, and gain a testimony of a sound heart: but because worldly wisdom doth tell us, It is best to tell our own tale, or it were double folly to make dainty of that all the world knoweth: It will not be for our credit to lessen our fault when it is fully known; we shall lose the estimation of good men, if we seek to hide, excuse or make light of our offenses. Our promises of amendment, when we have been overtaken with sin to our disgrace, have not proceeded from due consideration, nor had due execution accordingly. In the profession of religion we have oft aimed at sinister ends, as praise of men, gain, or the like. Thus in taking up good duties, as orders in our Family, we often look not so much at the conscience of God's Commandment, as at this; The eyes of men are upon us, all the world will cry shame, if such things be neglected altogether. Our performance of private duties is far more dull, superficial and slight, that the which is done in the sight of others. The presence of men doth oft restrain from many hasty sinful speeches, and unwarantable actions, which we take liberty to speak and do before the face of the most High, and are not ashamed: Our rebukes are carnal, rather because our minds are crossed, then that God is dishonored. Our obedience is partial, this we do, another thing no less material we pass over without regard. Yea, and we mean well many times, and are fervent in a good thing, without sinister respects; and that partly for the Commandment of God, but not only, nor resolutely for that: but more for other considerations then that. Therefore in such cases and trials, we are found to be others, if we examine it, then we would. We bear with faults in him that is serviceable to our humor: against another that is not so pleasing in our eye, we are hot and fiery. Sometime we undertake to deal for some that speak to us, but do it without any hearty well-wishing to him; sometime not sticking to say to your friend, I must speak to you for fashion, but do as you please. We visit sick ones, but not stirring up our bowels of mercy; we speak a great many Phrases of course, our conscience telling us it is otherwise. We make a semblance of reverence, but how far it is from the heart, this may testify; that we can (absent from the parties) use their names proverbially, break jests on them, admit sinister suspcions. We can speak fair to men's faces, when war is in the heart: and when we hate the person, take on as if we sought the disgrace of his sin only. So in fruits of love, we can do this party good sometime, but it is to keep another under, who else would sprout forth so far, that his shade would dim our lights: as I will do for such a one, they know good behaviours, they will do their homage, such a one will thank me for it, I am sure it will not be given clean away; he is able to do me a good turn again, &c.

Q What must we do after we have found out this unsoundness?

A. First, We must take up ourselves for halting, and bewail it with shame, and sorrow. For though there may be some relics of hypocrisy in a good man, yet the nature of halting is, it will go quite out of the way if it be not healed. Heb. 12.13. And make straight steps unto your feet, least that which is halting be turned out of the way. Ah, how far am I from that truth which God requires in the inward parts? What a deal of wicked fraud and deceit is even heaped and piled up within me? What rottenness doth lodge still in my breast? What am I, but a shop of lies and vanities? Easier it is a great deal to know the number of my hairs, then of the cunning motions and affections of my heart. Oh, the blind corners, the secret turnings and windings, the close lurking holes that are therein. Upon examination I have found a world of falseness in my soul, more then ever I imagined. My cogitations are vain, my affections unsound, my aims indirect, my course of life palpably gross in dissimulation before God, and towards men. If some loathsome disease had infected my body, I should be grieved and ashamed at it: and shall I not mourn for the unsoundness of my heart? If I stood convicted before men for some notorious cousener or deceiver, I could not but take it grievously: But many times I have played fast, and loose in the presence of the All-seeing God, pretending his service, when I have done mine own will, offering him the body, when the heart hath been let loose after vanity. Secondly, We must stir up ourselves to be more sound and sincere before the Lord. Deceit and falsehood is the Image of Satan, who abode not in the truth: most unmeet to be borne in any degree, by him that is the Son of God. The Commandment is, Be ye holy, for I am holy. Be perfect, as your heavenly Father is perfect. Hereby may we assure our hearts that we are the Children of God, if we be true as he is true. Truth is the Image of God, stamped upon the hearts of them, whom the Lord hath called forth to be his peculiar People. What health and soundness is to the body, that is sincerity to the soul: a grace of singular excellency, and excellent use, pleasing to God, and profitable to man. Wise men delight in sound and faithful friends: the Lord takes pleasure in them that be true-hearted to his glory. A sound body is fit for labor: a true heart is ready prepared for any service that God requires. The way is not tedious to men, they halt not in it, but through weakness and imperfection: O my soul, the way of life would be most pleasant and deli • htfull, crosses easy to be borne, the comforts of grace most admirable and sweet, were it not that corrupt humors causing distempers, do still breed within thee. Earthly desires, vain delights, unruly lusts and passions, are great impediments to the quick and easy dispatch of our Christian pilgrimage: Sincerity is the girdle of the mind to truss up these, strengthen our souls, and tie the heart to the work commanded. We buy Girdles for the body, and if costly ones, we keep them carefully: I will seek to Heaven for this Girdle of grace, for it is woven there, no Shop can serve me with it, but that only. Thirdly, We must seek unto God by earnest and hearty Prayer: for every good and perfect gift cometh from above, Psal. 17.1. Lord, thou that delightest in the simple and trute-hearted, that cleave unfeignedly unto thy Testimonies: I pray thee create in me a true heart and simple spirit, that without guile I may stick unto thy Statutes, and do what is acceptable in thy sight. Naturally I am full of falsehood and guile, which I can by no means shake off or deny of myself: I come unto thee the God of truth, that at first didst create me after thy Image, make me every day more and more like unto thyself in true holiness and righteousness. Lastly, By faith we must hold Jesus Christ, who is the Way, the Truth, and the Life, for the increase of this sincerity. Christ is the Fountain of grace, of whose fullness we partake, and grace for grace. Whither should the thirsty run, but to the Fountain? Then shall I be true indeed, when the Giver of Truth dwelleth in my heart. Lord strengthen and confirm my faith, that being knit unto Christ more and more, I may be stored with his Fullness.

CHAP. VII. The Sixth Property of a godly life, viz. Righteousness. Of the Signification of the Word Righteous; And how the godly (in a Gospel sense) may be said to be Righteous. What things Righteousness implies; and wherein the Nature of it consists. Sundry Reasons to persuade us to labor after it. Encouragements to continue in a Righteous course notwithstanding all opposition. Lastly, The Evidences or Tokens of true Righteousness, with the means to be used for the strengthining and preserving thereof.

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

A. It must be just and righteous. Noah, Simeon, Abel, are said to be just, and righteous men.

Q. What doth the Word righteous signify?

A. 1. They that seem just, but are not purged from their iniquity, are called righteous: because they are such in their own conceits. 2. Just is taken for good, bountiful, or merciful; one that is ready to bestow favor or compassion: in which sense it is many times said that God is righteous. 3. It imports one that is perfect and holy, free from all spot and stain of sin. So Christ is called the Just One. 4. He is said to be just, that is true and faithful in his dealings betwixt man and man, one that respects equity and right in his Calling: in which sense true and sincere speeches are called righteous or just. 5. A man that is regenerated by the Spirit, justified by faith, and that exerciseth himself in the practice of righteous and holy things, specially in the duties of mercy and justice betwixt man and man, is ordinarily said to be just or righteous.

Q. There is none righteous, no not one.

A. There is none righteous of himself, by nature; for all have sinned, all are conceived in sin; and that which is borne of the flesh, is flesh. Again, there is none perfectly righteous in respect of grace infused, or obedience proceeding from it: for we know but in part, our sanctification is imperfect in degree. But the godly are righteous by imputation, being justified by faith, and acquitted from the guilt and punishment of sin, which righteousness is called the righteousness of God, and the righteousness which is of. God by faith. And they are righteous also by Regeneration, Sanctification, and Works of holiness: But this righteousness is only in part, begun here, increasing daily by degrees, to be perfected in Heaven. The Elect are borne anew of the immortal Seed, have put off the old man, are renewed in the spirit of thir mind, are dead unto sin: but their renovation is not perfect in degrees, the relics of the old man do still abide in them, sin hath received his deaths wound, but is not utterly abolished. Therefore it may truly be affirmed, that they are both righteous and unrighteous, in respect of righteousness which is called inherent: unrighteous in themselves, righteous in Christ; unrighteous by nature, renewed by grace; unrighteous by the works of nature, righteous by the acts of righteousness; unrighteous in respect of the remainders of sin, righteous in respect of the truth of holiness. The works that proceed from the flesh, abiding in them are filthy; but they that proceed from the Spirit are acceptable, being perfumed with the sweet Odours of Christ's Sacrifice.

Q. How can the godly be said to be righteous anymore then the temporary Christian, if his righteousness be imperfect?

A. The entire nature of righteousness is to be found in them in respect of parts, essential and integral, if we may so speak: but the full perfection of parts is wanting. As a Child in the Mothers Wombe, hath all the parts of man, but not the perfection of stature, wit, &c.

Q. What things doth righteousness imply?

A. 1. It presupposeth a sovereign and unfeigned faith, without which it is impossible to please God. But this justice hath in common with truth, integrity, and uprightness: for faith is the root of them all. 2. It implies the renovation of our nature according to the Image of God, in true righteousness, which is part of the divine quality begun in us: for no man can be righteous before he be renewed into righteousness by the holy spirit. 3. It notes a deliberate, constant, and well-advised purpose and determination to do that which is just and equal in the sight of God, notwithstanding all allurements and temptations to the contrary. Deut. 5 29. Oh, that there were in my people such an heart, to fear me always. Thus, Paul and Barnabas exhorted the Antiochians with purpose of heart to cleave unto the Lord. 4. It comprehends a constant, and a continual practice of all good according as the Lord affords opportunity and means which must be always, and with respect to all God's Commandments. 1 Joh. 3.8. He that doth righteousness, is righteous. Here the work done is called righteousness, to wit, of course, conversation, or work. Riches and plenteousness shall be in his house, and his righteousness endureth forever, Psal. 112.3, 9. Zacharias and Elizabeth were both just before God, and walked in all the Statutes and Ordinances of the Lord. Blessed are they that keep Judgment, and he that doth righteousness at all times, Psal. 106.3. Justices, Justice shalt thou follow; that is, all manner of Justice, and nothing but Justice exactly, carefully, and continually shalt thou follow. He that walketh uprightly, and worketh righteousness. And it shall be our righteousness, if we observe to do all these Commandments before the Lord our God, as he hath commanded us. 5. In respect of our daily weakness, which doth dint, and bruise this breast-plate, there must be sorrow and humble confession of sin, with seeking pardon: this doth beat it forth again, and underline it, that it is as serviceable to us as ever. Forgive us (we say) daily our trespasses, for our righteousness is rather in unfeigned purpose, then exact performance, rather in confession of imperfection, then in any perfection we can attain.

Q. Doth the nature of this righteousness stand in practice?

A. No: But in conformity of heart, joined with a sound, deliberate, well-rooted purpose to do whatsoever the Lord hath commanded. For a man truly converted at his last gasp, is just and righteous, though for lack of opportunity he never do good work. But this purpose is such as must be produced into act, as the Lord shall offer ability and means. And of this will it is true, that the Lord accepteth it for the deed: but as for those wishes or slight purposes which never come to performance, not for want of means, but through sicklenesse and change of will, they are of no esteem with God.

Q. Is not continuance in well-doing the cause, why our righteousness is true?

A. True righteousness is constant, but truth doth make it constant, not constancy true. Grace doth endure because it is true; It is not true because it doth abide.

Q What Reasons may persuade us to labor after righteousness?

A. 1. Righteousness is a Christian Garment, that doth adorn more then Gold or Silver; yea, it is a Breast-plate to defend the heart and vital part, against all the temptations and assaults of Satan. When the Devil doth tempt us to sin, if the breast be covered with a firm constant resolution and bent of will to shun, dislike and abhor whatsoever is evil and unjust, but to approve follow, delight in, and practice whatsoever things are honest, pure, of good report; then his suggestions will fall down like Paper-shot, and shall not pierce us. Gen. 39.10. How can I do this great wickedness, and so sin against God? And he who looketh to be preserved in manifold temptations to sin, and to keep in obedience to all kind of duties, both towards God and men, had need to have no less then this firmness and determinate purpose of a Christian heart. How can any man walk innocent or harmless among his neighbors, though others should walk so towards him, except he had armed himself with this cogitation, to do no man any wrong? and not only so, but to do no other iniquity or evil, which might offend any, or wound his own soul? How many ways shall a Christian that truly hateth sin, be carried into sin against God and his neighbor, if he indent not from time to time afresh with his heart against all unrighteousness and parts of unholy life? And therefore S ^t Paul's teaching the Corinthians, how they should be prepared for the Encounter, doth among the rest, commend unto them the Armor of righteousness, 2 Cor. 6.7. both on the right hand, and on the left, that is, in prosperity and adversity, that so they should give no occasion of offense in any thng, but in all things approve themselves as the Servants of God. If we be derided for our Profession, we may clothe ourselves with righteous and innocent dealing, as with a Garment, and wear it as an Ornament. If challenged as hypocrites, the righteousness of our course doth manifest the soundness of our faith, and approve it pure as Gold tried in the Furnace. When men shall load us with prejudicate Opinions, condemning us without cause of misbehaviour or indirect dealing in our Place or Office: this will bear it off, I know nothing by myself, I care not for man's judgment, 1 Cor. 4.3. As touching me, I care very little to be judged by you. When the Devil telleth us, Thou art not elected, thou hast no faith, thou art not sanctified. All doth come before the Tribunal of righteousness, this confirmeth to us our election, and actual separation from the world. 2 Pet. 1.10. Wherefore Brethren, give rather diligence to make your Calling and Election sure. This assureth us that our faith is unfeigned, our sins forgiven, and we sanctified. 1 Joh. 3.7, 8. He that doth righteousness, is righteous. If we walk in the light, as he is in the light, then have we fellowship with the Father, and the blood of Jesus cleanseth us from all sin. He is made good in some measure, that doth good in any true measure The Fruit discovers the quality and sap of the Tree. 2. Righteousness is the foundation of good courage and holy security. The righteous are bold as a Lyon, notwithstanding all the malice, might, and craft of wicked men, which set themselves against them; neither can any other accidents or occurrences dismay or daunt them; for they are persuaded of the verity of God's Promises, with the sufficiency of his Power, and have a sure apprehension both of his presence and goodness. He will not be afraid of evil tidings, his heart is fixed and believeth in the Lord: he will not fear until he see his desire upon his enemies. 3. None can be safe here, or saved hereafter, but the righteous Nation. The righteous shall inherit the Land; the righteous shall dwell in the holy Hill of the Lord. The Lord knoweth, regardeth, favoreth, takes care of the righteous. Our Savior saith plainly, Except your righteousness, shall exceed the righteousness of the Scribes and Pharisees, ye cannot enter into the Kingdom of Heaven, Mat. 5.21. Righteousness delivereth from death, and all miseries of this life. Life is in the way of righteousness, and in that path-way, there is no death. The meaning is, that they which are righteous men, justified by the obedience of Christ, sanctified by his Spirit, and obedient to his will in working that which is agreeable to his Word, are in a state of life everlasting. The life of grace they have in possession already; the life of Glory is assured unto them by the Promise of God, whereof he hath given them an earnest and pawn, in that he hath raised them from the death of sin, to the life of righteousness: for whosoever hath the one, can never fail of the other. And therefore it is said, that there is no death in that path. They are delivered from the first death, which hath power over all sinful men in this world: and they shall never come into the second, which is the portion of reprobates in the world to come. At the day of Judgment only the righteous shall be acquitted, and received into Glory, as the righteous are assured of Peace and Glory in the Life to come, so be they of safety, peace and comfort in this life, if it be for their good. The Lord will not famish the soul of the Just. Good men are not unprovided of food, because they are unfurnished of wealth. The righteousness of the Just delivereth them out of dangers, out of troubles, out of fears, out of temptations, from destruction; yet not by strength of its own, but by the power of God: not according to their worthiness in way of desert, but according to his goodness in way of reward: not extended to all men that do good works, but restrained to just men whose works are good Righteousness doth keep the perfect in the way; that is, God's favor, grace, and goodness, for and by righteousness doth protect the Just; yea, righteousness itself is as a guard to provide and defend them from approaching dangers. If the righteous fall seven times, he shall rise again, Prov. 24.16. The Lord upholdeth the Just, Psal. 37.15. If he come into many troubles, and that very oft, by the gracious hand of God he shall be delivered out of them all. It is a similitude from Chrildren led of their Parents, who through weakness do sometimes stumble and fall to the ground, but be neither hurt with the fall, nor helpless that they should not be taken up again. God is ever at the right hand of the just to save and deliver them. He is in the Generation of the Just. The Name of the Lord is a strong Tower, the righteous fly unto it, Prov. 18.10. Righteousness is the way to honor and promotion in this life, as well as of Glory in the world to come. Righteousness exalteth a Nation. The Phrase of speech is emphatical, for by a Prosopopie hands are ascribed to justice, whereby a Nation is exalted and set on high. As if it had been said, although no man should favor that Nation, yet justice which it exerciseth, will not suffer it, to lie neglected. To the righteous good shall be repaid, Prov 13.21. In the house of the righteous is much Treasure, Prov. 15.6. 4. The way of the Just is full of comfort. For the Just man is as day, which shining in the morning, is by degrees carried forward to perfection. The beginning of comfort is like the dawning of the day, the proceeding as a fiery Sun-shine morning, the fullness and perfection, which is perpetual and without declining, is like a Noon-tide, or the midst of a Summers day. The righteous shall sing and rejoice. 5. The service of the Just is acceptable to the Lord; he regardeth their Prayers, fulfilleth their desires for good, and is delighted with their thanksgivings. The eyes of the Lord are over the the righteous; and his ears are open unto their cry. It becomes the just to sing praises. The Lord heareth the Prayers of the righteous. 6. The Just are blessed in their sufferings and temptations, for the Lord corrects them in love to open their ears, and bring them to the acknowledgement of their iniquity. His Spirit is present with them to teach and instruct what use is to be made of the chastisement; to support and comfort them under it: And in due time he will deliver and bring them to honor. Many are the troubles of the righteous, but the Lord delivereth them out of all. 7. The righteous is an everlasting foundation; their blessedness hath a settled safety, as a foundation that cannot be shaken: yea, they are not only immovable themselves, but the very stay of the world. The root of the righteous shall not be moved. They be assaulted, but cannot be thrown down. In their own person they are stable, but much more in their Posterity. The Seed of the righteous shall be delivered. The Children of thy Servant shall continue. 8 A just man is of great price and worth. Prov. 12.26. The righteous is more excellent then his neighbor. More excellent in nobility of Stock, in Inheritance, in Ornaments and Diet; He is better beloved and graced of God, and more esteemed of godly wise men, and hath that in him, which maketh him more commendable then any other that is unrighteous and sinful. The fruit of the righteous is as a Tree of Life, Prov. 11.30. The Holy Ghost compareth him not to every Tree of the Garden, but to the most excellent: to note, that as he is very plentiful in bringing forth Fruit, so his Fruit is exceeding profitable to them that receive it; but most of all to himself. And if we look into the comparison, we shall find the Fruits of a righteous man, in excellency far to exceed the Fruit of the Tree of Life. As the Life of Grace is more excellent then the life of nature; so is the Fruit of Righteousness, to the material fruit of that Tree. That Tree had power to preserve man persisting in holiness, from death: but the just man by exhortation, counsel and instruction, may be a means to win them to God, who are dead in sin. The Fruit of the Tree of Life did profit others, not it self: But the Fruit of the righteous is so beneficial to others, that it is most profitable to himself: All the blessing of his goodness doth return into his own bosom. Fruits plucked from the Tree of Life for the use of man, did make, that the more were taken away, the fewer did remain: But the righteous man doth the more abound with the graces of the Spirit, and the Fruits of holiness, the more good he doth to others. 9. The hope of the hypocrite shall be cut off: but the patient expectation of the righteous shall be gladness: for God will give them the desire of their souls, and fulfill their hope, Prov. 10.28. The righteous hath hope in his death, Prov. 14.32.10. Manifold blessings of all sorts, shall rest upon the head of the righteous. That is, all kind of happiness, every good gift that is fit for them, shall be upon the head of the righteous, upon the soul and body of every faithful man. The righteous shall flourish like the Palme Tree: he shall grow like a Cedar of Lebanon. They shall flourish and abound in blessings here, and their memorial shall be blessed when they are departed out of this life. He shall bring forth thy righteousness as the light, and thy judgment as the noon-day. 11. The righteous shall be saved in the evil day. God spared not the Old World, but saved Noah the eighth Person, a Preacher of righteousness, and delivered Just Lot, when he overthrew the Cities of the Plain. When the Lord is so displeased with the wicked, that he will not hear the Prayers of his people for them; yet by their righteousness they shall deliver their own souls.

Q. Is it sufficient that a man be righteous, may he rest therein?

A. No, but he must proceed in righteousness. Rev. 22.11. Let him that is righteous be righteous still. And not this only, but he must pursue and follow after righteousness with utmost endeavor. The Lord loveth him that followeth after righteousness: Who is not cold, or slow, or unstable in doing of good? but with might and main striveth constantly to obtain the habit and increase of goodness. The Word signifieth earnestly to pursue, being a Metaphor taken from the eagerness of wild Beasts, or ravenous Fowls, or of any kind of creatures that live by the spoil of others, which will run or fly, both fast and far, rather then be disappointed of their Prey. True it is, that all are not of equal graces, not any one at all times equally affected to that which is just and good: but none must leave off endeavor to seek it. Every man is to make it his gain, and to abandon all the impediments which would stay him from it. Follow righteousness, faith, love, &c. Whatsoever things are true, whatsoever things are honest, whatsoever things are just, &c. think on these things.

Q. God is merciful, Christ died for sinners, and will not lose what he hath bought so dear; Why should a man then betake himself to such care of his life?

A. God is merciful to them that fear him, but as for them that bless themselves in sin, the Lord will not be merciful unto them. Christ came to call the sick soul and burdened sinner to repentance, not to foster the secure sinner, in his secure course. Luk. 1.74, 75. Christ hath redeemed us out of the hands of our enemies, that we might serve him in holiness and righteousness all the days of our life. Christ redeemeth those whom he sanctifieth to be a peculiar People unto him, zealous of good works. Who gave himself for us, that he might, redeem us to be a peculiar People, zealous of good works, Tit. 2.14. The benefits of Christ's death are inseparable, as his person is indivisible: he that is justified from sin by his blood, is sanctified against sin by his Spirit. Again, the Spirit of of God teacheth us to reason after a contrary manner: There is forgiveness with the Lord, that he might be feared. Ye are bought with a price, therefore glorify God in soul and body. I beseech you through the tender mercies of God, offer up your souls and bodies, as a reasonable Sacrifice unto God.

Q. Though it were requisite we should have all righteousness, yet so much ado as some make, is needless; a general profession and honest carriage is sufficient. God spareth us, as a Father spareth his Children.

A. God is exceeding gracious, and takes in good part the willing, though weak, service of his Children. But we must have sound righteousness, and endeavor of perfection, though we still come short of what is required. We are not saved for righteousness, but we cannot be saved without it. If your righteousness exceed not the righteousness of the Scribes and Pharisees, ye shall not enter into the Kingdom of Heaven. Though Israel be as the sand of the Sea, yet a remnant only shall be saved. Not all that say Lord, Lord, shall enter into the Kingdom of Heaven. Be ye holy, for I am holy. Come out from among them, and be ye separate, and touch not the unclean thing, and I will receive you

Q. If we enter the practice of righteousness, will not the Devil break us off by distractions, difficulties, discomforts, and make us yield our Weapon as weary?

A. He will do his endeavor: But here the power of Christ, the Author and finisher of faith, the beginner and perfecter of his own good Work, doth carry us on: and the Seed of God is of such force, that it will not let us fall to sinning. Secondly, The conscience of God's Commandment on one hand, and the comfort of his acceptance on the other side, do encourage us: so that this assault is frustrate.

Q. Righteousness is much opposed by Satan and his Instruments, let us therefore hear what encouragments we have to continue in that course.

A. 1. The Wealth of the sinner is laid up for the Just: The wicked may heap up Silver as the dust, and prepare Raiment as the clay: but the Just shall put it on, and the Just shall divide the Silver. Ungodly men toil to bring in wealth for them that fear before God: they are Laborers, the other Land-lords of what they possess. 2. There shall no evil happen to the Just. God in his good providence will prevent the occasions of sin, that they run not into it and save them from those evils that overtake the wicked. Afflictions and corrections may come upon the righteous, but no revenging curse tending to destruction, as if they were abjects. Wholesome Medicines (such as crosses are to the godly) are not wont to be ministered in hatred, and with purpose to kill, but in mercy and love for recovery of health, and conservation of life. The just man walketh in his uprightness: thou most upright dost weigh the path of the Just, Esa. 26.7. Prov. 14.19. God will satisfy the soul of the Just in the time of drought, Esa 58.11. 3. The wicked shall bow before the righteous, Herod reverenced John the Baptist; Moses was honored of the Egyptians; Joseph, his Brethren were glad to bow before him. Psal. 112.9 His horn shall be exalted with honor. Good men shall not only be greater then the evil, and had in reputation of them: but the ungodly shall be driven to seek unto them for help and favor: as suitors use to wait at the Gates of a great Personage, till either he come forth, or they be let in and admitted into his presence. This abjection of the wicked, and advancement of the godly, is not general to all in this life, notwithstanding it often befalleth many; but at the day of the Lord, every sinful wretch shall be taken down with miserable debasement, and every faithful Christian shall be exalted to a glorious Dignity, when the one sort shall stand at the Barr and be arraigned; the other sit, as it were at the Bench, with Jesus Christ, and be made their Judges. The upright shall h • ve dominion over them in the morning. 4. In the revenues of the wicked is trouble, but the condition of the Just is very comfortable, have they little or much. A little that a righteous man hath, is better then the riches of many wicked. 5. Righteous lips are the delight of Kings: great Personages will affect such as speak with truth, wisdom and faithfulness. 6. He that followeth after righteousness and mercy, findeth life, righteousness, and honor. Length of days, equal dealing from men, favor from God, and eternal glory both in Heaven and Earth, is the Portion, that God vouchsafeth to them that walk in righteousness before him. 7. A righteous person is a joy and comfort to all his friends. The Father of the righteous shall greatly rejoice, Prov. 23.24. 8. We have many examples of holy men for our encouragement; as Joseph, David, Daniel, Hezekiah, Zacharias, Elizabeth, and many others. But we have Paul by Precept and Practice, teaching this point: Whatsoever things are just, &c. think on these things, Phil. 4.8. And we may see, First, How his conscience did not accuse him for time present; As touching me, I pass little to be judged of you, 1 Cor. 4.3. How he endeavored to keep it so for the time to come; And herein I endeavor always to have a clear conscience towards God and man, Act. 24.16. And that he was not without his exercise of repentance. Rom. 7. Oh miserable man that I am, &c.

Q. It falleth out oftentimes, that we have a very good desire to do that which we know doth please God; but we find no strength to perform. And the Apostle himself maketh the same complaint, where he saith, To will is present with me, but I find no way to accomplish that which I desire.

A. A fervent desire to overcome evil, and to do that is known to be good, without faith in the grace of God to be strengthened and enabled thereunto, is not available to a godly life. For this it is that overcometh all lets in the world, and no other thing, Even faith in the grace of Christ, 1 Joh. 5.4. whereby we rest upon him for strength to master our corruptions, and power of grace to live Christianly. True it is, Paul himself did not find grace fully and perfectly to overcome the rebellion of the old man, that is, his corrupt nature: to the end, that he might always have a mark of his unworthiness, and sin remaining in him, and thereby remember, that it was of only mercy that he was pardoned, and the grace of God that kept him from falling away; that he might be abased in himself, and kept humble under so great grace received, and find sweetness from time to time in the forgiveness of his sins. But though he was not perfect here, as an Angel, yet was he not carried of his lusts into gross iniquity: He was troubled with the rebellion and resistance of good that he found in the flesh: but God's grace was sufficient to keep him, that he fell not into that depth that he might otherwise easily have done. And we likewise through the same grace in our measure, may look with good cheer to be delivered from the yielding to our wicked lusts, which most dangerously incumber us: we being resolved, that our heavenly Father (for the tender care he hath over us) is always looking down from Heaven, and beholding who is upright-hearted towards him (how weak soever in his own sense and persuasion that he may show himself strong towards him, and thereby supply his weakness. And thus the desire to keep a godly course being soundly planted in us, and the same proceeding from a lively faith, who doubteth but that we may have strength to do such outward duties as are required, though weakly, yet soundly and in truth of heart: to endeavor at least (which God will accept) though we do not always prevail over such strong corruptions, as oftentimes for want of such grace do master us.

Q Satan by aggravating our imperfections, will offer to wring from us the Testimony of a good conscience, in this wise. God's eye is too pure to behold any evil: But thy best deeds have been sprinkled with filthiness, thy own conscience hath condemned thee in them, God is greater then thy conscience, &c. How is this to be answered?

A. The answer is by getting a sound knowledge, how far we are to stand upon the holiness of our purposes or courses; of which, mark these things. First, We do not account of it as able to abide the trial of justice, or to stand for our full righteousness before God. Therefore the things objected may dismay a Papist, they cannot dismay us. 2. We place the strength of our righteosness in these things. First, That it is the qualification of faith whereby we receive remission of sins, or of the subject capable of forgiveness. For every faith doth not justify before God, but that which is lively in operation, conjoined with an affection of Piety. 2. That it doth testify of our true faith: for a work soundly good in any measure, doth argue an heart good in some measure; for you cannot have a Fig of a Thistle. Now an heart truly good in any measure, doth argue a true and well-rooted faith; for that only can purify the heart. 3. In this that we know they are pleasing unto our God: not that they can endure the trial of his justice in themselves, but because faith in Christ doth cover their imperfections: and therefore are justly accepted through grace, when the defect is covered; they being not so much ours, as the work of the spirit, the wants set aside.

Q What are the Evidences or Tokens of true Righteousness?

A. First, The heart of the righteous is a rich treasure or storehouse, wherein the Law of God is safely laid up. They that know righteousness, are a people in whose heart is the Law. The Law of God is in the heart of the righteous, and therein he doth exercise himself day and night. And when Solomon saith, The heart of the wicked is little worth; by the contrary he would have us to understand, that the heart of the righteous is very precious. Secondly, The thoughts, devices, counsels of the righteous are right, and their desires only good. Godly men are not altogether void of thoughts that are not right and allowable: sometimes Satan casteth in matter to turn them out of the right course: sometimes their own flesh will play its part, and stir up desire of commodity, and praise, and pleasures, and such like in them: but these are as the muddiness that may be for a time in a good fountain that is troubled: these they allow not, these they resist, and judge in themselves. The main stream of their desires, the course and current of their heart is to godliness and goodness, though sometimes corruption of nature and tempestuous temptations of Satan do violently drive their thoughts another way. For as corruption of nature reigning in the unregenerate doth send forth evil thoughts, as fruits resembling the quality and disposition of the heart whence they spring; so doth an heart renewed by grace frame and devise holy things, as the most immediate fruit of that infused sap of grace. Thirdly, The tongue of the just is as choice silver, and the mouth of the righteous man a well of life. It doth always flow with wholesome words, which do strengthen and refresh the life of the soul. It is meat to the sound, medicine to the sick, a sovereign cordial to them that be weary and ready to faint. The mouth of the righteous will be fruitful in wisdom, and his tongue talketh of judgment. A righteous man will be careful of his tongue, not only that there be no mixture or filthiness and leudness in his words; but to avoid all superfluous and idle babbling, and so to open his mouth with holy wisdom. Fourthly, The heart of the righteous studieth to answer: he meditateth what to speak, that he may produce such matter as is most wholesome and profitable, both in respect of the thing itself, and the circumstances of time, place and persons. A just man will utter nothing hastily, out of passion, blind love, hatred, anger, or other distemper: but he will bridle his tongue by reason, and look warily to whatsoever doth fall from him. Let your speech be poudred with salt. Fifthly, The righteous man hateth lying or a false matter, even all declining or aberration from the truth, either in word or deed. He doth not only abstain from every false way, but he doth abhor it in himself and others. Ye that love the Lord, hate evil. Sixthly, The just man walketh constantly in his integrity; that is, without dissimulation he addresseth himself firmly with invincible durance to do whatsoever he knoweth to be good and holy. He walks not at random, being blindly led with a good intent: but carrieth the light of the Word before him, and doth what it approveth: He is not fickle and inconstant, off and on, but walketh forward in the way of obedience without starting aside. Seventhly, It is joy to the just to do judgment. The righteous man taketh great delight and pleasure to deal righteously with God, and justly with men, and to be upright in all his actions. For the services of Christians are not enforced by compulsion, but performed with love; and whatsoever love doth, it doth it cheerfully and gladly. I will delight myself in thy Commandments, which I have loved. Thy testimonies are my delight. Again, Hope hath a great hand in the works of the righteous, and that doth with all comfort and gladness wait for a reward, accounting all good works which are done in earth, to be certain treasures laid up in Heaven, so that well-doers in the Kingdom of grace, have joy mixed with their righteousness, and in the Kingdom of glory are assured they shall have joy according to their righteousness. A good man hath his greatest comfort in well-doing, it is more pleasant to him than meat and drink. Our Savior thus testifieth of himself; My meat is to do the will of him that sent me, and to finish his work: unto whose example every just man doth labor in his measure to conform himself. Howbeit this joy is either more or less, according to the degree of their grace; the best feel most, those which have less faith do that which is good with less delight: all do obey God with some gladness, but none with perfection of gladness, because there is not perfection of mortification. Eighthly, The righteous considereth the cause of the poor; that is, doth inform himself by the best means he can of the state and equity thereof, and knowing it, doth approve of it; and himself allowing thereof, doth labor that right may accordingly be yielded unto it. Hereof Job proposeth himself for an example, saying; I was the eyes to the blind, and I was the feet to the lame: I was a Father to the poor, and when I knew not the cause, I sought it out diligently. I brake also the jaws of the unrighteous man, and plucked the prey out of his teeth. Ninthly, The blood-thirsty hate the upright, but the just seek his soul: that is, the godly and kind-hearted people care greatly to maintain and defend his life; and heartily desire fellowship and communion with him. As Obadiah did the Prophets, whom he hid from the violent and cruel hand of Ahab and Jesabell: and Abedmeleck in speaking to the King in the behalf of Jeremiah, that he should not be afamished in the prison. When our Savior heard that the blind man was cast out of the Synagogue, he came unto him: and Onesimus sought out Paul diligently when he was in prison at Rome. Tenthly, The righteous do rejoice in the works of God, his judgments upon the wicked, and his mercies towards the poor and needy that put their trust in him. The righteous see it, and are glad. Eleventhly, The just will not forget to give praise unto the Lord. Surely the righteous shall give thanks unto thy Name. Twelfthly, The Just do yield themselves as servants to righteousness, and give the members of their body, as weapons of justice to do the pleasure of God. Lastly, The righteous do grieve and mourn for the daily transgressions of the ungodly amongst whom they live. Righteous Lot in seeing and hearing, vexed his soul from day today, with the unlawful deeds of the Sodomites. Rivers of waters run down mine eyes; because they keep not thy Law.

Q. How is this Righteousness to be strengthened and preserved?

A. We shall strongly hold this righteousness, if we exercise these things: 1. Labor to give obedience of faith in the least things: for there must be preciseness in keeping God's Commandments, and we must count nothing little that he commandeth. Solomon will have us keep his precepts as the sight or apple of the eye. The eye is a most noble member, both in use and price, most tender and diligently to be kept; but the black or sight, (which is the light or eye of the eye, by whose force and virtue the whole body is directed,) is the most excellent part of the eye, most tender, and to be heeded with double diligence. Hence when the Lord would significantly declare what favor and love he beareth to his children; he saith, He that toucheth you, toucheth the apple of mine eye. So David prayeth, Keep me as the apple of the eye: that is, with that care wherewith men use to keep the black of their eye, which is most respective and heedful. Wherefore Solomon advising to observe the Commandments as the sight of the eye, doth intimate, that nothing, no not the least is to be admitted, which is contrary to the Law of God: for there is nothing so light or small, which doth not hurt or offend the sight. Moreover, many little sins are equivalent to one great. A ship may be laden with small sands; and many drops of rain will cause great brooks to rise. Yea, a small sin fostered and cherished with indulgence, is more dangerous then a notorious offense, into which a man slippeth once through infirmity. It doth secretly poison the soul, harden the heart, grieve the spirit, and wound conscience. Nor is this all, but little sins lived in will make way to greater. Men grow from stealing pins to points, from points to pounds. Sins are sociable, and linked in confederacy, the lesser creep in at window, to open the door that greater may enter. And every sin of itself being harboured in the soil of corrupt nature, is thriving, if let alone it will mainly increase. 2. We must renew daily a sorrow for our ordinary and smaller offenses: for though it be the weakness of the stomach that is able to bear with nothing that is offensive to it, yet it is a blessed frame of soul, when it cannot digest the least sin, but is ready to turn at it. 3. We must think what secure and comfortable courses we have, while we keep this purpose and practice of a good conscience; and what a bitterness it is, when we have our consciences accusing for anymore grievous swerving; the best is, when it cometh home by weep- in cross; but how woeful is the state of the soul, till repentance be given. For as a stomach surcharged, which hath neither vent upward nor downward, so is a soul clogged with guilt, but wanting repentance. 4. Cleave unto Christ by a lively faith still more and more, for he is the fountain of grace, and the firmer our faith is in him, the more do we partake of his holiness for our sanctification.

Q. What use may be made hereof?

A. We must learn our duty, not to run on at adventure, but look to our heart and ways herein: we are all Priests of God, we must not go without this breast-plate enameled with Urim and Thummim. Wherefore let us look that our consciences speak with us, let us renew our purposes every day, strike sure covenants with God; take up the blessed exercise of broken hearts, bewail our daily wants: for we should not let a thought which is awry, no not a dream which savoreth corruption, pass without a censure. Job rather sanctified his household on suspicion and jealousy, then neglected matters already apparently evil. 2. This doth rebuke such, who content themselves with external righteousness, or none at all, Some there are that be good Church-men, honest, righteous, peaceable, just dealing men; but because they lay not a good foundation of faith in Jesus Christ, and of repentance from dead works; because they care not for the spirit and power of godliness; therefore brown paper shall as well keep out musket shot, as this will help them, when the devil shall let fly his murdering bullets. Many have no righteousness at all, their consciences being able to accuse them, that they have lived in profaneness, contempt of God's Ordinances, pride, wrath, covetousness, pleasures: their purposes have been to walk after their own hearts lusts, doing that which is good in their own eyes. Instead of sorrow never to be repented of, they can tell you, they were at such a place, where they were frolic, had entertainment with sports, passed the time in merriments.

CHAP. VIII. The seventh property of a Godly life, viz. Willingness and Chearfullness. What therein is implied. Reasons to show the necessity thereof. Signs or Evidences of a willing spirit. The Author thereof. The Means by which this Willingness and Chearfullness is to be preserved, and dullness and unwillingness removed.

Q. WHat is the seventh Property of a Godly life?

A. It must be willing and cheerful. No man can be good unwillingly, though the thing he doth be good and commendable. God loveth a cheerful giver. Accept, I beseech thee [saith David] the free-will or voluntary offerings of my mouth. And thou Solomon my son, know thou the God of thy fathers, and serve him with a perfect heart, and willing mind.

Q. What is implied in this willingness?

A. First, An holy bent of will, affectionately following and lifting up itself to whatsoever God requires. Thy people are voluntaries, saith the Psalmist; that is, they most freely, willingly and liberally present themselves and their services unto thee. Thus the children of Israel were to bring offerings willingly for the matter of the Tabernacle: and David with his Princes offered willingly for the matter of the Temple; that is, with a free heart set to forward the work for the service of God. So Nehemiah prayeth, O Lord, I beseech thee, let thine ear be attentive to the prayer of thy servant, and to the prayer of thy servants, who desire to fear thy Name: that is, whose will is inclined and firmly set to walk in obedience before thee. And this seems to be that which elsewhere is called, the lifting up of the heart in the ways of God. And this perpetual disposition to the practice of godliness is always required, not ever the practice of this or that particular duty. The Laws that enjoin any actual duty, do bind us ad semper velle, but not ad semper agere: we are tied to iterate and resume them when need is, but not to continue the acts themselves without intermission. Secondly, It notes delight and joy in the performance and exercise of all holy duties. If thou call the Sabbath a delight. I delight to do thy will, O my God. Make me to go in the path of thy Commandments, for therein do I delight. And so we read, Because thou servedst not the Lord thy God with joyfullness and gladness of heart. Again, I will freely sacrifice unto thee. Thirdly, A willing mind will readily embrace all opportunities to put in practice what is commanded, and set upon it at the first call. So, as much as in me is, I am ready to preach the Gospel to you that are at Rome also. What wrought this in the Apostle; but care to wait for a fit season that he might come unto them by the will of God? Abraham being commanded to offer Isaac in sacrifice, riseth early to set forward towards the mount whereon he was to slay him. James and John being called of Christ, straightway left their father, their nets and ship, and followed him. Paul standing ready, not only to be bound, but also to die for the Lord Jesus, would not be persuaded from going to Jerusalem, though he knew that bands and imprisonment did abide him there. So we read of Amasiah the son of Zichri, that he willingly offered himself to the Lord, that is, with a most cheerful and prompt mind he offered himself to fight the battles of God. Thus if the heart be to obedience, or be given to the work of obedience, an opportunity is gladly welcomed. Paul terms it, readiness to every good work. For this makes one towards God, as a true hearted friend is to him whom he entirely affecteth: an occasion is acceptable, whereby he may show him kindness. This was in the Macedonians, whom in that particular Paul commends to the Corinthians for imitation, whenas even in extreme poverty there was found in them a richness of liberality, a willingness even beyond their power, and a pressing upon the Apostle with great instance, to receive that which they had raised for the necessity of the Saints.

Q. What reasons may show the necessity of this willingness?

A. 1. God requires the heart, and will respect nothing that is done, what show soever it makes, if that be not given unto him. A free disposition is so necessary, that nothing can please God if that be wanting A Magistrate in his place, whatsoever he shall do, is of no account with God, if he may be accused like those of whom Jeremiah complained, to have no courage for the truth. A Minister in preaching shall have no reward, unless he do it willingly: If he do it more by constraint, then of a ready mind, the Lord doth not regard his course. In giving, it is the cheerful giver whom God loves. In hearing, it is the swift hearer whom he takes notice of. This is the giving a man's self to God, spoken of by the Apostle. Man looks to no more then the outward act, neither can he; but God who trieth the heart and reins, observes with what spirit and affection everything is done, and measures the action accordingly. 2. To be freely, willingly and cheerfully disposed in the ways of holy obedience towards God, is a special blessing, with all earnestness to be desired. This was the very thing which David craved, Establish me with thy free spirit. His desire must be a rule to ours, and his suing for it, is a sufficient proof that it is excellent. He knew he could not stand without the Lord's sustaining; and assurance to be upheld by God he could not have, unless he found in himself such a kind of liberal and ingenuous spirit. For where duties are not done freely, they can never be performed constantly. If the will be not set upon the duty taken in hand, a small thing will unsetle and turn us by. It is impossible to continue, if a settled purpose of obeying be wanting in us. 3. The Lord meeteth them that with joy apply themselves to work righteousness; that is, he favoreth and respecteth them, will be ready to help and succor them. 4. Amongst men free kindness is twice acceptable: for the mind doubleth the value of the gift. It pleaseth the master that his servant is willing and cheerful about his business; he cannot endure to see him sullen, lumpish and dead-hearted. The will is more respected of God then the work; and the heart then the labor of the hand. The traveler delighteth in a free Horse, which needs not the spur. The Tutors love is to the diligent willing Scholar, who is ready to his book before he be called or compelled. God loveth them that offer themselves heartily unto his service, and stand ever prepared to go when he sendeth, to come when he calleth. I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then I said, here am I, send me. What do ye mean to weep and to break my heart? for I am ready (firmly or steadfastly prepared,) not only to be bound, but also to die for the Name of the Lord Jesus. 5. This is the voice of the Spouse; Draw me, we will run after thee: I will run the way of thy Commandments, when thou shalt enlarge my heart. These sentences declare, with what alacrity and open-heartedness the servants of God give themselves unto the obedience of his Law, when their heart is enlarged with wisdom, comfort and love. And that they might yield more free and ready obedience, their continual prayer is, that God will enable and establish them by his free Spirit still more and more. Their desire is fervent, but strength faileth to do what they desire; whence proceed most earnest requests to be set at liberty. 6. Willingness makes the work of obedience easy and delightsome. Nothing is tedious to a loving mind. The free heart swalloweth many difficulties with little ado. They which affect heartily, long after, and delight to go up to the house of God; that make God their stay, and study to compose their ways according to his precepts, who are said to have the ways of God in their hearts: they will not think much to pass through dry and thirsty places, or to endure vehement storms and tempests, that they might come unto God. They that be hearty and stout worshippers of God, will go forward not only through soft, pleasant and delightful ways, but parching deserts, and rough, sharp, craggy places, that they might appear before God. Yea, they will rather dignity pits, or make cisterns with great labor, then the dryness of the region should hinder their journey. No difficulties, no obstacles can hinder them, but they will come cheerfully through the thirsty deserts to celebrate the holy assemblies. The holy Ghost witnesseth, That bonds and afflictions abide me in every City, But none of these things move me, neither count I my life dear unto myself, so that I might finish my course with joy.

Q. What are the Signs or Evidences of Willingness?

A. 1. Our praying unto God for such a spirit, out of the sensibleness of our natural slavery and bondage unto sin. When a man is aware of the forwardness of his nature unto evil, and of the strong bent thereof unto sin, and feels that of himself he hath no heart to the things which God commands, his very stomach (in a manner) is against them; and so accordingly begs earnestly of God, that he would, as David saith, enlarge his heart, and quicken him in his righteousness, this is a good evidence, that at the least God is beginning in him the work of a free and liberal spirit. For God prepares his people to that good, which he means to bestow on them, by stirring up in them a sensibleness of the necessity of it, and a fervency and desire of truth to enjoy it. Certainly; a free spirit is, as it were, a breeding in a man, when he begins to be displeased with the proneness of his disposition unto evil, and is discontented with himself that good duties are such a burden to him, and so thereupon prayeth God to turn him about quite, that holy services may be as pleasing unto him, as by the bent of nature evil is; that he may become, as Paul saith, the servant of righteousness; and may be as cheerful at the command thereof, as the servants of the Centurion were at his appointment, whose beck they obeyed without delay. 2. A free spirit is discerned by an easiness to be persuaded to good duties. To a willing mind there is no need of many arguments. The making it to appear that the business is necessary and good, such as God requires, approves, and will be much pleased with, if it be done according to his will, is a sufficient motive. How easily was Paul persuaded at Antioch, to deal unto the people present, the Gospel of God? the Rulers of the Synagogue sent to him and Barnabas, to request them if they had any word of exhortation to deliver it: the text saith, Then Paul stood up, &c. This was an evidence of that which in this business he calleth his good-will: so far was he from looking to be pressed with multiplicity of arguments, or from needing to be wrought upon by importunity, that he was rather glad of the occasion. It is an evil sign when there must be so much urging before a man can be brought to an inclination towards that which ought to be done. A word is enough to a cheerful spirit. An Horse of metal is more quickened with the sound of a wand, than a dull jade with many smitings of the spurs I would not persuade to rashness, I know it is possible for a man to be overhasty, and zeal not guided by knowledge may soon out-carry. Let every man be sure first, that the matter is good and necessary; and when that is once made plain to a man's conscience in the sight of God, if yet there be much ado to work him unto practice, it is a sign of an illiberal and servile spirit. It is a dull jade that will go no longer than the spurr is in his side. 3. A man shall judge of himself in this point, by his going on in a good way, even when he is not egged on by ordinary outward provocations; nay when perhaps, instead of them he meets with discouragements. As for example; suppose a good duty, to which a man is not bound by any human Law, nor urged by any over-ruling authority, nor pressed by the persuasions of such as have interest in him, nor invited by the hope of any profits or praise, or approbation with the world; nay, it may be these things are against him herein, Law seems to inhibit, authority gives no countenance, friends, instead of persuading, labor to withdraw, there is like to be some prejudice to profit, there is possibility of being exercised with reproach, and of losing esteem and reputation amongst men; here is a time for a free spirit to show itself. He that in this case is so in love with the duty, and so desirous to approve himself unto God, that he holds on constantly, having no egging on, but variety of withdrawments, him will I term a free spirited man. 4. The ingenuous or free person, deviseth ingenuous things, and in ingenuous things doth he insist or persevere. Their thoughts and cogitations do resemble the temper of the heart; as streams do the quality of the fountain whence they spring. And not only so, but they have the same will and affections to godliness, they continue constant in their good course, and grow more and more. It is an easy matter to counterfeit the free person for a time; many also think they have quit themselves well, when they have gone a little way, specially if they suffer any disgrace for well-doing; but they grow fainthearted by and by, and change their minds: whereas on the contrary true willingness is not an hours bird, as we say, but grows on to perfection. Those that are endued therewith, persevere therein constantly; their freeness is not by fits and starts; neither are they like a seething pot, that is now ready to boil over, and by and by stands as still as a stone.

Q. Hath man this Freedom or Willingness unto good of himself?

A. The regenerate have a freedom to do that which is acceptable unto God: but they must never forget that they obtained not this freedom by their own merits, but by the benefit of God. For he fashioned them anew, and instead of stony hearts, hath put into them an heart of flesh.

Q. Is this Liberty or Willingness of the Saints perfect in this life?

A. By the power of the Holy Ghost the corruption of the will and affections is broken and made feeble, that it is not able to hinder the making of a right choice; but it is not quite taken away. And forasmuch as this lust, so long as we live here, cannot utterly be consumed; therefore it comes to pass, that this liberty which is given unto the godly, to do things which may please God, is not perfect and absol •• e, but weak and maimed.

Q. By what Means is this Willingness to be preserved and upholden?

A. First, Labor to humble and shame thyself for dullness and sloth in the service of God, considering thy former readiness to serve sin and Satan. O my soul, why art thou so backward to do what thy God and Savior doth rerequire of thee? Why seems his work tedious and irksome? Thou hast not served sin, nor obeyed the lusts of the flesh in this manner? Thou hast drunken in the puddle waters of iniquity with great pleasure and delight; thou hast willingly followed the enticements of Satan; to do wickedly hath liked thee well. What love hast thou borne to pastime, pleasure, the vanities of this life? What time hast thou wasted about them? What contentment hast thou taken in them? how earnest hast thou been in pursuit of them? What? is the slavery of sin better then the liberty of grace? Hadst thou rather be the droyl of Satan, then the free-man of Jesus Christ? It is enough and too much that heretofore thou hast lived to the lusts of the flesh, and to have wrought evil in the sight of God, for the time that remains give thyself to the will of God, and that with so much the more willingness, by how much thou hast turned aside after folly. Secondly, Consider what great things the Lord hath done for thee, and how he hath magnified his mercy towards thee. Kindness enflames love, and provokes to willing submission. How hath the Lord respected thee above all thou couldst desire, or art able to comprehend? He formed thee in the womb; hath fed, clothed, defended thee ever since thou wast born. He gave his Son to die for thy redemption, and in him is pleased to take thee for his adopted son. Seeing God hath thus honored thee with his favors above all thou canst conceive; shouldst not thou be careful to honor him with thy willing obedience? What good thou enjoyest is all of his free grace; and what is more equal, then that thou employ thy strength, thoughts, and all the power thou art enriched withal, to his glory? Thirdly, the yoke of Christ is easy; his Commandments are not grievous. In the Word nothing is commanded, but what is pleasant and delightsome. The service which God requireth is liberal, not slavish. Did we truly bethink ourselves what is matter of delight, we should find greater joy in nothing then in obedience. Again, faith worketh by love, which maketh heavy things to seem light and sweet. Fear causeth the most easy burden to feel grievous and unsupportable: but nothing is hard to a willing mind. Furthermore, when we set upon the performance of any holy duty, the Lord is present to assist and strengthen us by his blessed Spirit in the doing of it. The Lord will direct our hearts into the love of God. That labor which is tedious to the weak and sickly, is no way grievous to the strong and lusty. The work of God is a weariness to the unregenerate, that are led by their lusts: but to the regenerate, in whose heart the Law is engraven, who is continually supported and guided by the Spirit, it is meat and drink to finish the work whereunto he is called. True it is, the faithful shall feel the flesh rebelling against the Spirit: but by the power of faith in Christ they shall overcome the world, and be more then Conquerors. Lastly, The comfort of well-doing is so great, as may animate and encourage therein. For he that exerciseth himself in the Law of God, hath the witness of a good conscience to plead for him against all accusations, to cheer him in all conditions. Fourthly, Remember thou art in God's presence, his eye is upon all thy ways. Ps. 119.167, 168. My soul (saith David) hath kept thy Testimonies, and I love them exceedingly; one reason he gives thereof; for all my ways are before thee. Thus he exhorteth Solomon his Son to serve the God of his Father with a willing mind, for the Lord trieth the heart and reins. With what readiness will men do Offices of kindness to their Neighbors, whilst present in their sight, whatsoever they think or speak of it behind their backs. Thou canst not go heavily, uncheerfully about the works of God, but he doth espy it. With this Meditation quicken thyself, to do what thou dost with all thy power. Fifthly, Call to mind the rich and ample Promises that God who is true and faithful, hath made unto them that walk before him with all their hearts. Eye hath not seen, ear hath not heard, it is not possible for the heart to conceive what God hath prepared for them that love him. Who would not run speedily and with good courage to win such an excellent prize? Sixthly, Earnest Prayer is the preserver of willingness: for after we are effectually drawn and changed by the spirit of grace, we still need a second and third, yea perpetual favor from God, that even to the last gasp, at all times, in every moment the faithful soul should cry, Draw me. They that seem most obedient are so refractary, and the swiftest are so sluggish, that if God do not continually hale them forward, they will sit still or go backward.

Q. Do not the godly find much dullness and backwardness in themselves?

A. They find much untowardness in themselves at all times: for the corruption which they carry about with them is a continual clog that presseth down, that they cannot run speedily the race that is set before them. But at sometimes thy feel more unwillingness and inability to do good then at another. For the Lord to let us see what we are in ourselves, doth sometimes leave us to ourselves, and withdraw the effectual operation of his Spirit, and then we, as things that can move no longer then they are moved of another, do presently grow stiff, or fall away. For remedy of this heartlessness we must consider the causes of it: for in the most it proceeds from security, earthlymindedness, conceit of self-sufficiency, delight in sin, slight performance of holy duties, a course in lesser sin, or some fall into grosser evil: And then it must be amended by serious humiliation, hearty repentance, and fervent Prayer; as the Prophet perceiving that sin had gotten a great power upon him, and that his affections were so secretly ensnared with it, that he had no such pleasure, he took no such felicity in the performance of holy services, as he was wont: they were irksome and burdensome unto him, he went on in a kind of dull, and heavy, and unlusty manner with them, as one weary of this untoward and sluggish disposition which he had cast himself into by grievous forgetfulness: he bewaileth his offense with much bitterness, and prayeth for a more free kind of metal to be wrought into him, that he might find himself cheerful, and glad, and of a lively spirit, in the doing of the things which God commands. But in some it springeth from excessive sorrow, abjectness of mind, deep fears, length of temptation that hath wasted the spirits: In these it is remedied by a due consideration of God's free love and mercy towards them, and holy courage and resolution to wait upon his gracious Promises. Limmes benumbed with cold are quickened with heat: a dejected spirit is cheered with good words. If sorrow oppress, courage and joy will revive and strengthen.

CHAP. IX. The eighth Property of a godly life, viz. Purity and Cleanness. What therein is implied. Reasons to incite and move us to labor after Purity. The Author of it. The Means by which it is wrought. How the Saints may be said to be pure, and yet not deserve the Name of Catharisti. Signs or Evidences of Purity, with the Means by which it is to be preserved and increased.

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

A. It must be pure and clean. With the pure thou wilt show thyself pure, and with the froward thou wilt show thyself froward. God is Light, and Purity, and Perfection itself, an unclean person he cannot delight in. God himself showeth what he requires in this behalf: Separate yourselves from the unclean thing, and I will receive you, 1 Cor. 6.17.

Q What is implied in this Purity and Cleanness?

A. Pure signifieth as much as fine, neat, and unspotted, and doth properly agree to clear water or glass, to Gold, Silver, and other pure Mettals, or Vessels made of the same. It agrees also to precious Stones which are transparent, or to polished Marble. And it is applied to men and women who live honestly without blame, and keep themselves unspotted of the world. Thus it is said in the Song of Solomon, Cant 6.9. My Dove, my undefiled is but one: she is the only one of her Mother, she is the choice one of her that bare her. It notes two things. First, An heart cleansed from the filthiness of sin and doublemindedness. Blessed are the pure in heart, Mat. 5.8. Purge your hearts ye wavering minded, Jam. 4.8. This is called a new heart, and a new spirit, Ezek. 18.31. True it is, that there remains corruption in the best that dwell in these houses of clay, but it is subdued, it is not delighted in, it is not cherished, it doth not prevail: the soul and spirit is sanctified by grace, though but in part. And this is most necessary, For the heart of man is the fountain of all his actions; thereout cometh life, Prov. 4.23. All working derives its beginning thence. Now in reason the Fountain must be sweet, before the waters can be wholesome: the Tree good, before the Fruit savoury: There must be first a renewed heart, before there can be a reformed life. Secondly, It implies a conversation or course of life unspotted, unblameable, or without offense. Who shall ascend into the Hill of the Lord, or who shall stand in his holy place? He that hath clean hands, and a pure heart. Cleanse your hands ye sinners. According to the cleanness of my hands hath he recompensed me: That is, according to the works of holiness that I have done. And so in Job, Job 17.9. He that hath clean hands shall be stronger and stronger. The Fruit doth necessarily resemble the quality of the sap: the conversation is squared according to the internal disposition of the soul. And so we find in Scripture, the innocent opposed to the hypocrite. Job 17.8. The innnocent shall stir up himself against the hypocrite.

Q. What Reasons may incite and move us to labor after Purity?

A. 1. The favor of God in this life, the comfortable Vision of God in the life to come, belongs only to the clean and pure. No unclean thing can enter into the New Jerusalem. Psal. 73.1. God is good to Israel: And who be they which are the Israel of God, Even the pure in heart? There is the mark. Who shall ascend into the Mountain of the Lord, that is, who shall be a true member of God's Church on earth, and remain and dwell forever with him in Heaven? He makes answer, Even he that hath innocent hands, and a clean heart, Psal. 24.3, 4. Blessed are the pure in heart, Mat. 5.8. They shall behold his loving countenance here reconciled to them in Christ, and enjoy hereafter that presence of his, in which is fullness of joy for evermore. 2. David a King, a Soldier, a wise Governor, and godly man, doth earnestly beg the grace of a pure heart. His praying for it, argueth he knew it to be a matter of no small worth: his present case had made him to see the excellency of it now more then ever; and by his example we are bound both to esteem it, and to labor for it: If it were David's duty to endeavor it, why should we think him to be bound in this, more then we ourselves are? 3. Hereby only a man becometh capable of God's graces, who powereth not his gracious liquors into fusty or filthy Vessels. But if any man purge himself he shall be a Vessel unto honor, sanctified and meet for the Lord, and prepared unto every good work, 2 Tim. 2.21 4. No service is pleasing to God, but what proceedeth from a pure heart. The end of the Commandment is love out of a pure heart, 1 Tim. 1.5. I thank God, saith Paul, whom I serve from my Fathers with a pure conscience, 2 Tim. 1.3. Hence are these Exhortations, 1 Tim. 3.9 Hold fast the mistery of faith in pure conscience. 1 Pet. 1.22. See that ye love one another with a pure heart fervently. Such only are fit to approach the Throne of grace in Prayer, that can lift up pure hands without wrath and wavering, 1 Tim. 2.8. And so offer that clean Offering prophesied of to be lifted up in every place, Mal. 1.11. The Exhortations are, Let us draw nigh the Throne of grace with true hearts, in assurance of faith, sprinkled in our hearts from an evil conscience, and washed in our bodies with pure water; Draw nigh to God, and he will draw nigh to you, Heb. 10.22. Cleanse your hearts ye sinners, and purge your hands ye wavering minded, Jam. 4.18. The Promise is, Zeph. 3.9. I will turn to the people a pure Language, that they may all call upon the Name of the Lord, to serve him with one consent. The Title of Christians is, That they call upon the Lord out of a pure heart, 2 Tim. 2.22. But as for the wicked, Their thoughts are abomination unto the Lord, Prov. 15.26. 5. All Promises of God are made good only to such as be purged from their iniquity. Let their trials be what they will, let their Names never so much be had in reproach, let their persons be never so mean, the Lord respecteth them that are of an holy conversation: there is no difference betwixt Jew and Gentile, rich and poor with God, so the heart be purified. 6. This course is the note of a true Believer, who as in other things, so herein is made conformable unto Christ, in purging himself as he is pure, 1 Joh. 3.3. The scope of the place is to show what is the study and endeavor of all the true adopted Sons of God, namely, that knowing themselves subject to sin, they labor to cleanse their selves daily from all filthiness of flesh and spirit, and to grow up unto full holiness, propounding Christ before them as a pattern of imitation. 7. To the pure all things are pure, that is, all things indifferent are free now to be used of them in good conscience, by means of their Christian liberty.

Q. Hath man this purity of himself?

A. This purity is not in us by nature and of ourselves, but is made ours by grace; it is wholly the work of God, even a kind of creation, which is God's peculiar. Whereupon a regenerate man is termed a new Creature, God's workmanship: It is the God of peace which sanctifieth. He assumeth it to him to put a new spirit within the bowels. It is unpossible that man's heart being naturally such a sink as it is, should cleanse it self. Out of his filthiness, how can there come any such cleaness. Indeed we are willed Ezek. 18.31. To make a new heart, and a new spirit: But such places do rather show what a man should do, then what he can do; and tend to the making of him sensible of his own unableness; which when he hath found upon trial, he may be moved to seek to him, who worketh both to will and to do, Phil. 2.13.

Q. What are the means by which purity is wrought?

A. The Spirit of God is the immediate Author of this spiritual cleansing, by whose powerful operation the Word is made effectual to this purpose: so Paul, you were thus and thus polluted, with those abhominable and filthy sins; but now ye are washed, and sanctified in the name of the Lord Jesus, and by the Spirit of our God, 1 Cor. 6.11. This Spirit working with the Word, and by the Word, begets faith; and faith hath a special gift to purify the heart. But the spirit worketh by means, and the principal of them is the Word of truth. Joh. 17.17. Sanctify them by thy truth, thy Word is truth. The Commandment of God is said to be pure, and the Religion grounded thereon is clean: not only in respect of itself in itself, as being without mixture of any the least falsehood or corruption, but in regard of the efficacy thereof; it makes clean, it causeth to be pure. The Word is the Instrument of Sanctification, but afflictions through the blessing of God are made occasions of holiness to the Elect people of God. What the fire is to dross, that are afflictions to the bad humors which breed about the heart. And many of them of understanding shall fall, to try them, and to purge, and to make them white, Dan. 11.35. & 12.10.

Q If purity be the gift of God, may not man altogether cease to look after it, till God be pleased to give it?

A. Not so: but as God gives it by means, so must he seek it in the conscionable use of those means which God hath appointed; as by earnest Prayer, diligent attendance upon the Ministry of the Word, serious meditation, sorrow for sin, and the practice of good works: But of this hereafter.

Q. But how can any persons be called pure, seeing the Lord findeth no purity in the Angels themselves; and the faithful do find and acknowledge themselves to be miserable and wretched sinners?

A. That place of Job denieth not purity to the Angels simply, but only comparing theirs with God's, it is as a little stream, yea, a drop to the Ocean, which is nothing in comparison. And for the Saints of God, as long as they live in this world, they are able to discover more dross then Gold in themselves, and therefore do freely confess themselves to be most vile, and worthy to be abhorred: nevertheless, the Lord is pleased to call and esteem them pure, not of the greater, but of the better part; not by that Legal purity which is perfect in all degrees, but that sound and true (called Evangelical) purity which bringeth all the parts forward towards those degrees. Nay more, Christ himself calleth his Love all fair, and saith, there is no spot in her, yea, as pure as the Sun, as fair as the Moon, Cant. 6.9. Now if any think it unreasonable to ascribe both purity and impurity to the same soul, he may answer himself by the words of our Savior to his Disciples, Joh. 13.10 Ye are all clean but Judas; When in the same place he showeth they had need to have their feet washed. Now the servants of God are said to be pure. First, Because the Spirit of regeneration hath washed every part, although in part only, and the conversation of the godly is clean, though not in that degree it ought. Secondly, The Lord doth graciously remit the sins of every Believer, which they do heartily lament, and in Christ accounts them pure, not imputing the least spot unto them. Thirdly, The purity begun in them shall be made perfect and absolute, as though they had never been defiled: and in respect of what is begun they are said to be without spot, the Scripture speaking of what is in doing as if it were already perfected. So the body of sin is said to be crucified with Christ, that sin might be destroyed; and Believers to be dead unto sin, when sin hath only received his deadly wound.

Q. Is not this sufficient to give occasion to wicked men to brand sincere Christians with the odious name of Puritans, or to indite them of blasphemy or schism at least, as having opinion of their own purity?

A. Christians are pure, but not Puritans: they affect, they deserve no such reproachful name to be fastened upon them. They are and ought to be pure, else would they not be the people of Christ, members of his body: for he doth sanctify and purge his Church with the washing of water by the Word, Eph 5.26. He purifieth unto himself a peculiar people zealous of good works, Tit. 2.14. But this their purity is neither their own, nor so in their own account; but only in regard of God's washing of their Robes in the blood of the Lamb, and of his gracious acceptance of them so washed as pure and clean. All sound Christians do from the heart detest and abhor the hateful schism of the Catharists, in English Puritans: but since it is grown to be a Nick-name, in scorn and contempt cast upon them, that desire to approve their ways unto God, I will briefly show three things concerning this matter. First, Who the old Catharists or Puritans were, and what they held. Secondly, Upon whom that scornful name was cast afterwards. Thirdly, Who be the true Puritans, the successors of those vile Heretics. The first Ring-leader or broacher of that Heresy, was Novatus an African by birth, the Presbyter under Cyprian at Carthage, who flying out of Africa was created Presbyter under Cornelius Bishop of Rome in the days of Decius the Emperor. This man aspiring to the Bishopric of Carthage and Rome, and missing of his hope, began to sow dissensions and troubles, and to spread his pestilent Opinions first in Africa and then in Rome. For whereas Cyprian and Cornelius held, that such as had fallen from the faith in the times of Persecution (partly through fear of cruel torments, partly through the persuasive allurements of the Tormentors, but chiefly through their own weakness and infirmity) were upon true repentance to be received into the bosom and Communion of the Church; Novatus wickedly opposed them, and defended that such had committed a sin unto death, and therefore should not again be received, but forever wholly debarred from re-entry into the Church. After strife between them, Novatus at length made a schism, and separated himself from the Church, and through obstinacy fell into Heresy. Novatianus a Roman, and the Scholar of Novatus, joined himself unto his Master, whose deadly poison he sought to disperse far and wide This schism thus made, about the year of Christ Two hundred fifty four, presenty took root and spread further, as things of this nature are apt to do, like stinking weeds that grow faster then wholesome Herbs. For the effecting hereof Novatus used very wicked and fraudulent means, both by drawing honor upon himself, as also by drawing followers after him. For whereas first he had protested with fearful Oaths that he never desired a Bishopric, yet by crafty and forged trains he enticed three Bishops out of a corner of Italy, plain and simple men (as the History reporteth) to come unto him; who being enclosed with lewd persons, and themselves somewhat tipsy, were constrained to lay their hands on him, and make him Bishop. And least his sect should be destitute of Episcopal Authority, he with three others Bishops, privily ordained Novatianus Bishop in Italy, and Nicostratus, one of his part and faction, Bishop in Africa. He used also a most impious prank, to draw the common people to him: for when he was to administer the Sacrament of the Lord's Supper to them, before he would deliver it into their hands, he would make them swear that they would not forsake him, to join to Cornelius. By these sleights, the corruption of man's nature being apt to catch up error, he did enlarge his heresy; and that the rather, because it consented with the Orthodox truth in many Articles of faith and profession, especially of the Trinity. Therefore the Novatians suffered persecution of the Arians and Macedonians; as they in like manner having made agreement with the Orthodox, did banish the Arians, if at any time they could. And in common persecution raised against the Orthodox and Novatians, both by the followers of Arius: such good will and kindness grew betwixt them, that a league, reconciliation and agreement had been made, if the envy of some few, or rather the providence of God had not hindered, least they being received into the bosom of the Church, should weaken the truth of sound Doctrine with their Opinions. This poison of Novatus (as was said) spread far and near through the Christian world, insomuch as divers Bishops were infected therewith: as those Novatian Bishops that met in Council at Pazum, an obscure Village, about the keeping of Easter after the manner of the Jews, contrary to the Decree of the Nicene Council, Angelius also Bishop of Constantinople, Asclepiades, and Acasius, who by the Emperor Constantine his command, appeared at the Council at Nice, whom the Emperor, both wittily and sharply reprehended, saying, Provide thee a Ladder Acasius, and climb up to Heaven alone. Nor were these only tainted with the schism of Novatus and his unwholesome Doctrine, but of the common people far more: For in Rome itself they flourished till the days of Celestine and long after, that they openly professed their schism in Constantinople and Ephesus, two chief Cities of the Eastern Empire. This heresy continued very long, so that it flourished under Arcadius the Emperor, that is an Hundred forty eight years after its birth. The followers of this sect were first called Novatians, as they are denominated of their first Father, but the name of Catharists was after given unto them, [or rather challenged by themselves,] under Stephen Bishop of Rome, and Gallus, and Volusianus Emperors, about the year after the suffering of Christ, Two hundred twenty three. Although these words are confounded in the Catalogue of Heresies, as appears by Eusebius, the Nicene Council, and others: yet they are distinguished by Isidore and others, who call the Catharists or Puritans the shoots of the Novatians. It behooveth all Christians to study purity and holiness, but these Sectaries did arrogantly challenge that name unto themselves, and under that Vizard did hide much wickedness both in life and Doctrine. They which properly and of the Learned are called Cathari, were afterwards of the Barbarous and unskillful Writers called Gazari: For so in a constitution of Frederick the second Emperor, which is taken out of the Councils, they are called, as in the same age the Devil is called Zabulus. And by the same unskillfulness of the Greek Tongue they are named Catharaei. Others call them Patrini or Patarini, as it appears in the Council of Lateran, which was celebrated under Alexander the Third, and the Decretals out of it. This schism occasioned by the receiving of them that had fallen to Idolatry in the times of persecution, into the bosom of the Church upon their repentance, stayed not there; but the followers of it falling from one thing to another, (as they which begin to fall from the truth, fall amaine) ran into divers detestable Opinions. First they held a state of perfection in this life, and that the life of a Just man is to be made up without sin, spot or wrinkle, or else that the Church could not be made up of them: and boasted of themselves that they were pure and gloried in their merits; and this seems to be the principal reason why they they intitled themselves Catharists. Secondly, They deny repentance to them that after Baptism do deny the faith, through infirmity or fear of persecution. Thirdly, They condemn second marriages, and after Baptism detest them as Adultery itself. But in this they did not all agree. Fourthly, They re-baptize those that after Baptism do slip or publicly offend: for they acknowledge no other mean to reconcile men to God, in the Church, but Baptism. This was the birth and growth of this schism, these were the pestiferous Opinions wherewith they corrupted the purity of Faith. But when this heresy of the Catharists was odious to all men, and that deservedly, the latter age to bring the Gospel and true Religion of Christ into contempt, did brand men truly Christian, and found in the faith, with the infamous name of Catharist or Puritan. Thus the Waldenses or poor-men of Lions, that withstood the Antichristian pride and Doctrine of that Man of sin, are branded with the names of Manichees and Catharists, as if they had boasted of their purity, or called from hell the blasphemies of the Puritans: Whereas they were free from all such Opinions and monstrous conceits, these things being maliciously devised against them, to bring them into hatred and contempt. In like manner the sound Professors of true and Evangelical Doctrine, are spitefully traduced as Puritans, by the friends of Antichrist and shavlings of Rome. And amongst ourselves such Ministers and other Christian men and women as have embraced the Gospel, and endeavor to follow the same, with all their souls, and in simplicity and humbleness of mind have been desirous to draw near unto God, are very uncharitably and unjustly called by that odious and heretical name of Puritan. The cause, original and order, whereby these reproachful terms were given to godly men amongst us, was this; When in the Reign of Queen Elizabeth of happy memory, the Gospel was published, and Preachers ordained to teach the people: many people within a while feeling some taste of the heavenly comfort, began to delight in hearing Sermons, singing Psalms, reading Scriptures, and godly Books And therewithal did refrain profane and unprofitable customs, and sometime they admonished their neighbors, if they did swear, and exhorted them to go with them to the Sermon. The greater sort of the people being old Barrels which could hold no new liquor, addicted partly to popery and partly to licentiousness, having many of them no other god but their belly, would deride and scoff at them, and called them holy Brethren and holy Sisters. The urging and enforcing of subscription upon the Ministers to the three several Ariticles, and of conformity to certain rites and ceremonies, caused no small division and trouble in the Church, the one side suing for reformation, and to be eased of such burdens, and the other urging very straightly the former things, as punishing such as would not be conformable: This caused a cloud of writing, and men's affections waxing hot and drawing to the worse, it was a very common name to all these Ministers to be called Puritans. At this time in the Universities you might see a plain division, one sort called Youths, and the other sort which took not such liberty, were called Precisians. And thus it is grown both in the University and in the Country, Town and City, that who so feareth an Oath, or is an ordinary resorter to Sermons, earnest against excess, riot, popery, or any disorder, he is called a Puritan. This odious name was first brought up by the Papists, of purpose to make our Religion odious, as if it were dissolved and divided into, I know not what sects and schisms: but now it serveth for a color in every Papists and Atheists mouth to rail at Religion and honesty underneath the name of puritanisme. But how unjustly and uncharitably such as fear God are branded with this Nick-name, is evident to the conscience of every man that will understand. For they did never arrogate any such thing to themselves, as to be thought purer then other men: but always they have acknowledged themselves to be great and grievous sinners, as well as other men: accounting their own righteousness to be as a stained cloth: and rejoicing of no other pureness, but that which is by the blood of Christ, when for his sake our sins are forgiven, and through faith in him our souls are purified.

Q. The seekers of reformation hold that the Church may be perfect in this life; which was the error of the Catharists.

A. They never held any absolute and complete perfection in respect of internal virtue or holiness of works proceeding from it; which was the error of the Pelagians and Catharists: but that the Church might be perfect for the outward constitution of Discipline in points essential. It cannot be unknown but in Moses and the Apostles times, there was a perfect pattern of outward Government of the Churches, both given of the Lord and received of the Churches; neither can there any part of the outward Government of the Church be assigned, which draweth any impossibility with it. If it be said, that there were faults committed against those perfect patterns, that is not to the purpose. For the faults of particular persons do no more overthrow the perfection of the Government, which was required: then the faults of the Officers in our Church against the Laws thereof, are to be imputed to the Laws themselves whereby the Government standeth. As for the examples of the Churches of Galatia and Corinth: that disorder which the Apostle chargeth them with, being sliding back and falling away from that estate wherein they were first of all set by the Apostle, argueth that there was a time, when the contrary of those disorders had place in those Churches.

Q. Who then are the proper successors of the Novatians or Catharists?

A. Thieves that have stripped true men by the high-way, to make the more clean escape, run away and cry stop Thief, when they themselves are the men that have done the robbery: so the Papists cry out against us, that we are Heretics, Schismatics, Puritans, and what not? And all to decline that opprobrious style which they deserve, and without open wrong cannot be taken from them. The Papist is the right Puritan. Their head the Pope will be called most holy, whereas they are most impure and ungodly. He styles himself the Servant of Servants, when he exalteth himself above all that is called God. The Papist is the genuine Puritan, in that he holdeth his Church to be pure, not having spot or wrinkle, or any such thing; and himself to be the only Catholic, and they that join not with him to be Heretics, though he be fallen from the Doctrine of the Apostles. The Papists are the true followers and Scholars of the Catharists, in that they hold that Original sin doth not at all remain in those that are baptized, but that it is wholly taken away, and all that whatsoever, which hath the consideration of sin; they think they can perfectly keep the Law, and live without sin; that they have an inherent righteousness which they keep as a pure and immaculate Robe, to the obtaining of salvation. They trust in their merits, and boast of their righteousness, as deserving Justification and life eternal. They affirm that they have among them devout and holy men (whom they call religious) Monks, Friars, Nuns, Jesuits, and Seminaries, who in their religious order live (as they say) a Seraphical and Angelical life, and being Virgins void of all secular affairs, as pure and chaste Votaries, in contemplation serving God day and night, are able to merit not only for themselves, but also for others: and of the superabundancy of their works of Supererogation they may communicate to others, and the Pope by indulgence may apply their merits for the relief of others out of Purgatory, and such like. The Catharists condemned second marriages: herein the Papists go beyond them, altogether denying marriage to their Priests first and last, as that for such reasons as make that state too impure for their Priests to live in. By all this it is manifest, that the Papists are the natural heirs of the Catharists, and deservedly should have this name put upon them, which reproachfully they cast upon others.

Q. How unjustly soever that reproachful name be cast upon them that fear God, yet sure we are they shall be scorned, derided, Nick-named in this world: what Encouragements can they have then to go forward in this course?

A. The Encouragments are many. First, In regard of God's account and estimation of such as shall choose such clean paths to walk in: What need a man care if all men condemn him, so God justify, and approve of him and his ways? Secondly, If thou be pure and upright, surely God will awake for thee, and make the habitation of thy righteousness prosperous, Job 8.6. Thirdly, Many and precious Promises are made to the pure in heart, whereby we should be moved to cleanse ourselves from all filthiness of flesh and spirit, perfecting holiness in the fear of God, 2 Cor. 7.1, 2. Lastly, We should be provoked to a greater care of holiness, seeing the Lord hath not been niggardly in affording us means above many, by the which we might be cleansed. He hath given us his Word plentifully, whereby faith might be wrought in us to the purifying of our hearts. He hath sent out his chastisments and afflictions in such grievous manner, as our Fathers never saw the like, by which, as by rubbing, and beating, and wringing, many might be purified and made white, Dan. 12.10. Moreover, he hath sent out his Son, whose blood through the eternal Spirit offered without spot by himself unto God, purgeth our consciences from dead works to serve the living God, Heb. 9.14. He hath shed abroad his Spirit plentifully to renew us, by whose blessed dew we might be sprinkled as with pure water.

Q What are the Evidences of this Purity?

A. 1. A sincere and hearty desire of inward cleanness, both to have it, and to increase in it. It is a sure rule in Religion and Divinity, that the desire of any grace, is a pledge of the beginnings thereof; because God works that in us, which he will bestow upon us, by moving our hearts and souls to long after it, and to become earnest suitors unto him for it. Then again, when a man soundly desires inward cleanness, and that his soul may be purged from corruption; it is a token that he feels corruption to be in him, that he is weary of it, that he abhors it, that it is irksome to him: and none of those things can be sound without special grace. No Swine takes more delight to wallow in the mire, then every man naturally doth in the filth of sin. Therefore nature is changed, and grace is begun, when cleanness is heartily loved, and an increasing in it is desired unfeignedly. 2. A pure Christian is careful to keep himself unspotted of the world. He walketh in the world as a cleanly neat man doth in a dirty Street, warily and with choosing his steps, and with gathering up his clothes: so he is loath to be stained and blotted with the gross evils of the Times; he considereth his ways, and maketh straight steps to his feet, and is still in fear, and looking up unto God to beg of him to order his goings, and is curious to avoid even the least spot; this is an excellent sign. Such an one may now and then be sprinkled; as the person I spake of, notwithstanding all his care, cannot but receive some spot, either by his own or some others trampling, or by the rudeness and touch of some not so careful as himself; but it grieves him when it so falls out, and he is ashamed of it, he will not be at rest, until he hath rubbed and wiped it out by repentance. 3. The thoughts of the pure are right, and their words acceptable. The thoughts of the wicked, their desires, affections, purposes and imaginations are abomination unto the Lord: but godly men, whose hearts are purified by faith, have pleasant thoughts and words, such as are just and acceptable in the sight of God, and good and profitable for the use of men. 4. The work of the pure is right and constant. The wicked are variable, carried up and down with lusts, changing according to the times and occasions that they meet withal; serving God so as may best suite with their honor, pleasure, or preferment: but the pure are constant not obstinate; steadfast in what is just and honest, but not stubborn in any course or opinion unwarrantable.

Q. By what Means is this Purity to be preserved and increased?

A. 1. The Word of the Lord is pure, and so far as it is engraffed it doth make clean. By what means should a young man redress his way or make clean his way? by taking heed thereto according to thy Word. 2. The constant and conscionable practice of repentance doth increase purity. Wash you, make you clean, Isa. 1.16. Cleanse your hands ye sinners, purge your hearts ye wavering minded, Jam. 4.8. Godly sorrow and shame for sin, is as mundifying water, to eat away the corruption of the heart. As soars by continual wiping and washing are made clean, so is the soul by true daily sorrow and contrition stirred up by faith in Jesus Christ. 3. The exercise of holiness and virtue brings forward purity. Ye have purified your souls in obeying the truth through the Spirit, 1 Pet. 1.22 Works of light expel the deeds of darkness: and the lively actions of piety and love, increase the inward cleanness of the heart and conscience. As the committing of sin doth corrupt and defile the soul with filthiness: so doth the exercise of virtue and godliness expel corruption, and subject the inner man to the regiment of grace.

CHAP. X. The ninth Property of a godly life, viz. Humility and Meekness. What things are therein employed. Reasons to persuade us to labor after Humility. The Effects or Evidences thereof, with the Course to be taken for the obtaining and preserving an humble Spirit.

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

A. It must be humble and meek. Seek the Lord, all ye meek of the Earth, who have wrought his judgment, seek righteousness, seek meekness. What doth the Lord require of thee, but to walk humbly with thy God? These are not particular virtues which sometime only may have use, but such fruits of the spirit as necessarily are required in all actions: so that at no time, humbleness of mind, or meekness of spirit may be wanting. Although there be many goodly gifts in man, yet if he have not these, they shall lose their credit and beauty amongst those that behold them, and withhold their commodity from him who wanteth them. Humility is like a Purveyor that takes up all the graces of the spirit that are to be had; And though he sit lowest in the School, yet he is the best Scholar and learns most Lessons.

Q. What things are implied in this Humility?

A. First, Spiritual poverty, wherein out of conscience of our emptiness and inability to guide, direct, support, and set forward ourselves in the way of godliness, we continually seek unto God for comfort, and strength to proceed therein, in whom is all fullness and sufficiency. Spiritual poverty is a free and willing acknowledgment of our indebtedness and dependency on God's grace for grace. Mat. 5.4 Blessed are the poor in spirit; that is, he who being poor and needy in his own conceit, doth fly unto God to be enriched with his grace. But the humble and meek are poor in spirit, as it is manifest by that of Solomon: Better is it to be of an humble spirit with the lowly, then to divide the spoil with the proud, Prov. 16.19. And that of the Psalmist, Psal. 9.18. Psal. 72.2.4 12, 13. He shall spare the poor and the needy, and save the souls of the needy. And herewith all is joined a renouncing of all self-sufficiency, and confidence in our strength and virtue, as if by them we were able to do anything. Humility teaches a man to set a true estimate upon himself, and rate himself as God rates him. Secondly, It implies such a disposition, whereby we are apt to submit ourselves to the good will of God, and to receive and execute his Commandment. For it resigns our reason as not worth obeying, and our own will as not worth following. Here are we as in the presence of God, to hear all things that are commanded thee of God, Act. 10.33. Humble yourselves under the mighty hand of God, 1 Pet. 5.6. Thirdly, It notes a quiet and calm subjection to the pleasure of God, in what condition or state soever he is pleased to set us, with what crosses or afflictions soever he is pleased to exercise us, waiting upon him by faith, till he send deliverance in due time. An humble man is never without a cooler of his fiery passions. He sitteth alone and keepeth silence, because he hath borne it upon him, Lam. 3.28, 29. He putteth his mouth in the dust, if so be there may be hope, Psal. 39.9. Job. 1.21. & 39.37. I quieted my soul as a child that is weaned of his Mother. That is, I freely resigned myself to the will of God, and kept my heart even, that it did not incline too much on either side. Thus Job, Job 1.21, 22. blessed God in his affliction, when he had lost his Substance, Cattle, Servants and Children. Fourthly, As an humble man denies himself, so doth he freely acknowledge that all good things that are in him, or that are done by him, do come not from any worth or ability in him, but from the free undeserved goodness of God, and so carrieth himself as if his prosperity being changed into adversity, he should presently feel misery and sorrow. True humility is to give all glory unto God, and none to ourselves. To ascribe nothing to our own power, Deut. 8.17. Nothing to our own merit, Deut. 9.5. Esa. 40.6. Psal. 30.2, 3. 1 Pet 1.24. 1 Chro. 29.12, 13, 14. Both riches and honor come of thee, and thou reignest over all, and in thy hand is power and might, and in thy hand it is to make great, and to give strength unto all. Now therefore, our God, we thank thee, and praise thy glorious Name. But who am I, and what is my people, that we should be able to offer so willingly after this sort? For all things come of thee, and of thine own have we given thee. Job 3.26 I was not in safety, neither had I rest, neither was I quiet. Fifthly, An humble heart hath all boasting of his own righteousness before God in great detestation, and presents itself as miserable and wretched before the Throne of grace, entreating to be accepted of mere grace in and through Jesus Christ. The Pharisee may boast thus with himself, God I thank thee, that I am not as other men, Luk. 18.11, 13. But the poor Publican will pray, God be merciful to me a sinner, Rom. 4.2. Abraham hath not whereof to boast before God; He hath not that perfect exact righteousness which the Law requireth. Sixthly, Humility comprehends an inclination, whereby we are prompt and ready to subject ourselves to all men as our places require, and love exacteth; to show ourselves human and gentle to our inferiors. 1 Pet. 5.5. Likewise, ye younger, submit yourselves unto the elder, ye all of you be subject one to another.

Q. What Reasons may persuade to labor after humility?

A. 1. The Lord will arise for the defense of the humble poor, and set him at liberty, even firm, constant and durable, from him that puffeth at him. Therefore the godly pray in faith; Forget not the Congregation of the poor forever, Psal. 74 19. When God shall arise to Judgment, he will save the meek of the earth, Psal 76.9. 2. The Lord lifteth up the meek, Psal 147.6. They may be contemned and trampled upon by men, they shall be protected, defended, raised up and honored by the Lord. He will beautify the meek with salvation, Psal. 149.4. Humble yourselves under the mighty hand of God, that he may exalt you in due time. Humility is the way to honor and true advancement, not through their seeking, but by the blessing of God, who casteth it upon them when they are cast down at his feet. The opinion of men is, that if a man be lowly and meek, and will not put forth himself, he shall never be had in reputation, come to any preferment, he shall be despised and trodden under feet: but the wisdom which is from above assureth, that the direct way to climb safely, is to lay the foundation in humility. Abigail thought herself scarce worthy to be a Servant to wash the feet of the Servants of King David, when she became his Wife. And as for that true and heavenly honor which is vouchsafed to the Saints in the world to come, who knoweth not that humility is the direct way that leadeth thereunto? Of Christ it is said, Phil. 2.8, 9 That he first humbled himself to the death of the Cross, and was after highly exalted to glory; Now if we would reign with him, we must be like-minded unto him. Except ye be converted, and become as little Children, ye shall not enter into the Kingdom of Heaven, Mat. 18.3, 4. 1 Cor. 14.20. 3. The most high and excellent who inhabiteth eternity, hath promised to dwell with the humble and contrite spirit, to revive the spirit of the humble. The lowly heart is a glorious Palace and Habitation, which is continually enlightened with the beams of his love, favor, and grace. The Lord is high, yet hath he respect unto the lowly. To this man will I look, even to him, that is poor and of a contrite spirit, Job 66.2. 4. God will hear the cries of the humble, and bend his ear unto their Prayers. Lord thou hast heard the desire of the humble, Psal. 9.12. Thou wilt prepare their heart, thou wilt cause thine ear to hear, Psal. 10.17 That is, thou dost not neglect their Prayers, or pass by them with a deaf ear, but diligently attend unto them as in a serious matter. 5. The meek shall eat and be satisfied, Psal 22.27. Yea, they shall dwell in the Land, and be fed assuredly, Psal. 37.11. Which is ever spiritually fulfilled, they shall be fed at the Banquet of the Gospel, and their souls satisfied with inward consolation, as with fatness and marrow; also when this life is ended they shall be received into everlasting glory; and as for the things of this life, they shall have for contentation and salvation, though not for abundance. 6. God will look unto them, Esa. 66.2. Give them grace, 1 Pet. 5.4. Lift them up, Jam 4.7, 8. Enrich them with all blessings, Prov. 22.4. & 29.23. God will make the meek to tread in judgment, and will learn the meek his way, Psal. 25.9. That is, he will guide them to walk judiciously, as is right and fit, to judge rightly of all crosses and afflictions that do befall them, that they are not signs of wrath, but fruits of love: yea, he will not only begin his instruction, but continue it all the days of their life, dealing with them according to their strength and ability. 7. God gives grace to the humble, enriching their hearts with the infallible pledges of his favor, and refreshing them with the living Waters of the Spirit, which maketh them fruitful Trees of righteousness, bearing much fruit to the glory of God and their own comfort. An humble heart is a well ordered Garden, of rich soil, plentifully watered and stored with variety of all delightfully flowers and profitable herbs. Humility is a grace, that is the keeper of graces, yea, it is an increaser of them. So a Christians chief way of aspiring is by humility. On the other side, if grace be followed by pride, pride lessens that wherein it seeks to fasten her roots: for grace will lessen as pride increaseth. 8. The lowly in heart are excellent in wisdom, which doth bring glory. Who is a wise man, and endued with knowledge amongst you? let him show out of a good conversation his works with meekness of Wisdom, Jam 3.13. 9. Good works without humility are naught worth. For excellent works with loftiness of mind, do not lift up, but oppress and overwhelm. He that gathereth virtues without humility, is like the man that carrieth dust in the wind. In a Christian life humility is the first, second and third thing; it must go before, accompany and follow all our actions. Humiliation hath this privilege, that he that is thus made low cannot fall, for there is nothing lower then the earth.

Q. What are the Effects and Evidences of Humility?

A. 1. An humble heart is apprehensive of God's Majesty and his own vileness, when he is to appear before the Throne of grace, he layeth aside all conceit of worth. Thus Abraham abaseth himself to the dust in his presence, Gen. 18.27, 30. Let not my Lord be angry, and I will speak, who am but dust and ashes. 2. In all things it seeketh the glory of God, though with its proper disgrace. Ye men of Israel, why marvel ye at this? or why look ye so earnestly upon us, as though by our own power and holiness we had made this man to walk? Act. 3.12. Pride challengeth all glory to himself, being grieved that others should be preferred: but the lowly mind is well contented with any disparagement, that may redound to the glory of God, Ye yourselves bear me witness, that I said, I am not of Christ, but that I am sent before him, Joh. 3.28. The friend of the Bridegroom rejoiceth greatly because of the Bridegroom's voice. This my joy therefore is fulfilled. 3. True humility teacheth to worship God purely according to his appointment and the direction of his Word. It may carry a show of humbleness of mind, it is gross presumption, for a man of himself to attempt anything in the matter of God's worship. It is a thing beyond his reach to prescribe how the most high will be served. Let no man beguile you of your reward in a voluntary humility and worshiping of Angels, intruding into those things which he hath not seen, vainly puffed up by his fleshly mind, Col. 2.18. 4. The humble are ever thankful and forward to sing the praises of God: for they esteem themselves less then the least of his mercies, 1 Chro. 29.13, 14, 15. They shall praise the Lord that seek him, Psal. 22 26. Thy Sants shall bless thee, they shall speak of the glory of thy Kingdom, and talk of thy power, Psal. 145.10. 5. A lowly man composeth and fitteth his mind according to the Word of God, which he admitteth as his only counselor He will attempt nothing without direction from the truth; In afflictions he quieteth his heart, and will not fret or murmur against the Lord, nor use unlawful means for his deliverance. He will not meddle with other men's matters, but keep himself within the limits of his proper Calling. He will not in confidence of his wisdom or strength, thrust himself into the practice of things too high for him: but in humility wait till the Lord shall call him forth. Lord my heart is not haughty, nor mine eyes lofty, neither do I exercise myself in great matters, or in things too high for me, Psal. 131.1. 6. Proud men deride judgment, and cast off the Commandments, either stubbornly resisting, or slighty regarding what the Lord hath spoken: but the humble with fear and trembing submit themselves to the universal obedience of God's Law. Hear, and obey, be not proud, for the Lord hath spoken. 7. The humble are much in supplications. He that hath no confidence, finds no conceited fullness in himself, will seek abroad for supply of his wants. When we understand that of ourselves we can resist no temptation, endure no cross patiently, do no good duty, promise no good success to our labors, use no mercy well without God's continual aide, support and blessing; how earnest shall we be to seek help from on high? Surely he will ply the seat of mercy both early and late, that feels this spiritual emptiness in himself. 8. If the heart be humble it is easily wrought to remorse for sin: but pride knoweth not to confess, Luk. 18.11. But if the heart be humble it will quickly bleed at the remembrance of what hath been or is amiss, and fall to free and hearty confession. Thus it is noted of Josiah, That his heart was tender, and he humbled himself before God, when he heard his word against Judah and Jerusalem, 2 Chro. 34.27. 9. Pride causeth repining at the good credit and advancement of others, specially our equals: but the humble rejoice at their Brethren's welfare. The humble shall hear it, and be glad, Psal. 34.2. 10. The humble do all things without reasoning or murmuring, esteeming others better then themselves. In speech they talk not of high matters and proud things, Phil. 4.11. 11. The humble do highly prize or esteem the favor of God, Psal. 119.74 12. An humbled beggar will stay your leisure: So the poor in spirit have learned to submit and wait till it pleaseth God to look down.

Q. What course should be taken for the Obtaining and Preservation of this Humility?

A. First, Acquaint thyself with the want of this grace, and the excellent beauty of it, the benefit it bringeth, the promises made unto it. Most see not that they are proud, few how deeply it hath infected them: many have humility in contempt, as if it were a disgrace, not an Ornament; there is not one of many hundreds that doth truly possess the comforts of it. These are the reasons why it lieth contemned, and is not looked after. Thy height of pride may be discerned, by inordinate swelling, boisterous passions that move within thee, by discontent, carnal anger, self-conceitedness, secret grudgings at the prosperity of others, and bold attempting of lawful affairs without asking leave and seeking help of God. Thy scantness in humility, by dullness in prayer, remissness in praises, spiritual fullness, that takes away appetite after heavenly things, and makes the exercises of Religion unsavory; that hinders digestion of the word by hearty meditation, and causeth a secure going on from day today as if we needed not greatly the assistance of God. When the stomach is clogged with meat, men come to their meals as though they regarded it not, they feel not the want of it: So fareth it with the soul when it is surcharged with spiritual fullness; men come to prayer, hear the Word, read the Scriptures, but as if their necessity did not require them. If we try ourselves by these things, we shall easily perceive how far short we come in this duty of humility. The excellency of humility is this, that it is the Basis of other virtues, the precious Garment of a Christian, that doth more adorn him then Pearls or precious Stones. As for the comfort of it, God will dwell with the humble, they shall walk in sweet Communion with him; he will enrich them with his graces, and they shall bear much and good fruit. The lowly are freed from those boisterous lusts, distracting cares, and unbridled passions that torment and vex the heart, more then any crosses or cruel enemies. Who would not stir up himself to get the possession of a grace so necessary, so excellent, so comfortable in every respect? Secondly, By faith look up to Christ, and walk with him, who is meek and lowly in heart, Mat. 11.29. & 21.5. Friends that converse much together, do much resemble each other in manners, speeches, behavior. If we walk in the Sun we shall be died with its hue: If we commune much with Christ, we shall grow like unto him. Earnest and often cogitations imprint the Image of the object upon the heart. Christ the Son of God became poor, that he might enrich us; he humbled himself to the death, that we might be advanced unto glory: he endured hunger, reproach, poverty, and dispitefull usage contentedly. His whole life was a life of sorrows, yet did he never repine or complain. Look upon his sufferings, he was falsely accused, buffeted, spit upon, whipped, condemned and nailed to the Cross: yet he opened not his mouth. His example is a perfect Samplar of humility, whereunto we should compose ourselves. Christ is our Captain, followers must imitate there Guide and Leader. Christ suffered for us what our sins deserved: and if he did patiently bear the punishment of our transgressions, for his sake it becomes us to endure whatsoever it shall please God to lay upon us. Thirdly, Remember thou standest in need of a Savior. What art thou in thyself, but the Vassall of Satan, accursed by the sentence of the Law, subject to eternal wrath? It is of grace through Christ that thou art delivered from everlasting confusion. If a man have held up his hand at the Barr, and been acquitted only by the favor of the Judge, say we not, he hath no cause to be proud? We must condemn ourselves before we can be received to mercy, what cause have we then to be humble? Can we esteem ourselves miserable and wretched, worthy to be cast into Hell, and yet be self-conceited of ourselves? Fourthly, Learn that whatsoever thou art it is of grace. He hath no reason to be lifted up in himself that lives on the Alms-basket. What hast thou which thou hast not received? And if thou hast received it, why dost thou boast? Faith excludes boasting in the matter of Justification, because it receiveth remission of free grace: and by the same reason, he cannot be proud of any grace, gift, advancement, that doth acknowledge it to be given of mere and undeserved favor. Humility comes by the knowledge of ourselves what we are, and what we ought to be. Most men have learned to speak the Language of Canaan, and to profess that whatsoever good thing he possesseth is given of free mercy without any merit: but if the heart be puffed up with health, strength, skill, honor, wisdom, or conceit of holiness, it is really infected with that leaven of popery that it is bestowed of merit or worthiness. Fifthly, Call to remembrance the admirable Royalties and Prerogatives that God of his rich mercy hath vouchsafed unto thee. The Prophet was abased in himself at the consideration of God's bounty to man in the state of innocence, in that he made him Ruler over all earthly Creatures: but God hath raised us from the depth of misery to the top of Dignity; as our sin abounded, his mercy hath superabounded. Who is not astonished at this mercy of God, that he should give us his Son, pardon our sins, adopt us to be his Sons, and entitle us to that inheritance reserved for his Saints in light? Lord, what is man that thou dost so regard him, or the Son of man that thou visitest him? I am abased at the very thought of thy love that passeth all knowledge, and the rich effects thereof that cannot be comprehended. I will never glory in myself, nor lift up my heart against thee: for I am less then the least of thy mercies. Sixthly, Acquaint thyself with the Lord, and consider his incompresible greatness. Ignorance of God, joined with measuring of ourselves by ourselves, or others, is the breeder and nurse of loftiness and pride: for we never come to know ourselves, what we are, how vile, feeble and wretched, till we know the Lord. The world in comparison of him is as the small dust of the Balance; The Angels are not pure in his sight: Much less any of them that dwell in houses of clay, whose foundation is the dust, which are crushed before the moth. The more we look up to him, the lower shall we be abased in ourselves, as having nothing wherein we should be compared. Seventhly, Make use of all chastisements; for the Lord sendeth afflictions to open the ear, and to hide the pride from man.

CHAP. XI. The tenth Property of a godly life, viz. Dilligence, or Constancy. What things are therein employed. Reasons to show the necessity thereof: The advantage and benefit of Dilligence and Constancy. The danger of sloth and inconstancy, together with the course to be taken for the remedy thereof.

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

A. It must be diligent and constant. Let the fear of the Lord be in thy heart continually, or all the day long: which implieth a diligent care to please him in all things, with constancy and continuance. Give all diligence to join with your Faith Virtue. He that looketh into the perfect Law of liberty, and abideth therein, shall be blessed. If ye continue in my Word, then are ye my Disciples indeed, Joh. 8.3. Be steadfast and immovable, always abounding in the work of the Lord, 1 Cor. 15.58. For the life of a Believer is a continual proceeding in godliness, a settled course in repentance, a constant walking with God; and not an idle and uncertain stumbling upon some good actions, whiles a great part of his life is neglected, and not looked after. The Lord's service is not like the disordered attendance of many unreformed Gentlemen, who look for nothing of their Servants but to wait at dinner and on horsback, giving them leave at other times to run whither they will: but it may be resembled to a well-governed family, where all are appointed their Office and place, in one thing after another to be well occupied, and kept from idleness; so that the end of one work is the beginning of another; and yet all without toil and tediousness. For so hath God provided, that his Servants may be merry at their work, yea, whatsoever they shall put their hand unto: and the more duties they do (redeeming the time from idleness and unprofitableness) the merrier.

Q What things are implied herein?

A. 1. It notes a watchful and constant care to nourish all good desires and holy endeavors, after they be once planted in us. Dilligence is the Daughter of Prudence, and in doing anything maketh us prevent all incident hindrances to that we would effect. Thus we take Physic cum custodia, we will not go into the air, nor do ought, nor use diet which should be a let to the working of it. 2. It imports care and readiness to take all occasions and opportunities of doing good, and shunning evil; not only that which is grossly evil, but common idleness and unprofitableness, that so they might bring forth much fruit in their season. Dilligence is a Task-master or Surveyor to other virtues in their works: it doth see to this that every circumstance be done to the full as is fitting for the purpose which we intend; it is never absent from us in doing anything, which our judgment duly esteemeth, and our will is well affected unto: it will not let slip an occasion that offers itself, or can be redeemed with labor or foresight. 3. Dilligence hath respect to every good work. If a Master give many things in charge to his Servant, he thinks it not well that one be done and the rest neglected. 4. It requires a continual proceeding and going forward from one good duty to another, and that while life doth last, without weariness, wavering, slackness, or starting aside in respect of discouragement, lets, &c. It is none of the meanest Rules for the maintenance of our souls health, to keep always an appetite to some new duty, when we have performed the old. He that abideth to the end, he shall be saved. 5. It is requisite not only that we keep our hearts and lives in the same good estate, whereunto by diligence we have already brought them: but also wax more fruitful, and have our hearts more enlarged, that we may finish our course with joy, and our latter days be better then our former.

Q. What Reasons may show the necessity of this Dilligence and Constancy?

A. 1. No duty is well performed without them. Cursed is he that doth the work of the Lord negligently. 2. Christianity is a Trade, wherein men go from one work to another, and use great diligence if they look to thrive. Nay, the work of a Christian is great, and of divers sorts, that he hath no time to be careless or remiss without extreme loss and hindrance. He hath many sins to weed out, and labor against, and therefore is not heedlessly to mar all his work in an hour, that he hath well followed sundry days. He hath also many duties to look unto, towards God, his neighbor, and himself: wherein it shall be found requisite for him to be careful, after the doing of one, to go to another: and not to admit anything against the peace of his conscience, no not in his recreations, nor in his weightiest worldly dealings, feastings, company, &c. but to see the Unity of the Spirit kept in the band of Peace. 3. By nature we are dull and backward to whatsoever is good, apt and forward to all kind of evil: therefore if we would have grace to get up and grow, we must strive with utmost endeavor. Be not slothful, but strive through faith and patience to inherit the Promises, Heb. 6.12. He who doth row against the stream, must ply his Oare, or he will go down the stream: so it is here, we must hold hard, and stand fast, for we go against the stream of corrupt nature, so far as we go in grace. 4. In what business should a man be diligent, if not in the work of God? Wherein will a man be constant, if not in the pursuit of his own salvation? I forget the things that are behind, and reach forth unto those things that are before; I press towards the mark, Phil. 3.13, 14. 5. The Lord will not accept of such as slipped aside, and follow him by starts: his servants must wholly cleave unto him; as Caleb saith of himself, That he wholly followed the Lord God; that is, he did not only live holily and godly in private, but did also procure the glory of God and the salvation of his Brethren, by what means he could, even to the last act of life; and faithfully, attentively, with courage, diligence, and constancy did execute the charge that God laid upon him. Nor doth any course though cheerfully undertaken deserve commendation, if either by idleness, or carnal fear or levity, we stand before we come to the mark. 6. All found Christians have taken David's Oath. I have sworn, and will perform it, that I will keep thy righteous Judgments: How long? even unto the end; all and every day of our life. And without this resolution it is in vain once to think of entering into Covenant with the Lord: for this he requireth of his people, that they shall stick unto his Commandments forever. Thou shalt keep all these Commandments to do them, which I command thee this day, to love the Lord thy God, and to walk even in his ways.

Q. What are the benefits of Dilligence and constancy?

A. This diligence and constancy, in whatsoever they be used, they bring great things to pass, whether it be in any Trade, or in the searching out of things obscure and hard to be found out, even where only the light of reason is followed: and who doubteth then, but that in holy duties wherein men are guided by the Spirit of God, most excellent effects are brought forth by them? First, Hereby we wean ourselves, our hearts and minds from much draff and worldly lusts, which would, if they might find lodging in the soul, much annoy us: and are much more readily disposed unto duty, then such as will not embrace them; who being contented with any uncertain and deceiveable persuasion of God's favor, and refusing to be holden within such narrow bounds and straights of this holy and Christian counsel, break out oftentimes to their trouble, danger, and discredit, when the other are quiet and merry. Labor is irksome to such as run after pleasure: easy to them that follow it with constancy. Secondly, The hand of the diligent makes rich, and the soul of the industrious shall be satisfied with the fruit of his labors. Surely he that goeth forward by diligence and constancy in the course of piety, he shall grow plentifully in grace, and be replenished with abundant consolation. The success of worldly travels are subject to casualty and hazard: but we have the firm Promise of God, which never fails: use what thou hast received, and thou shalt have in abundance. Thirdly, The fruit of such a course is both an happy end here, as it is written; Mark the end of the upright and just, for the end of that man is peace; and happiness forever after; as Paul saith, I have fought a good fight, I have finished my course, and kept the faith: from henceforth is laid no for me the Crown of righteousness, which the Lord the righteous Judge shall give me at that day; and not to me only, but to all that love his appearing.

Q. What is the danger of sloth and inconstancy?

A. They that do not diligently and constantly buckle themselves to one good work or another, shall never find that sweet fruit of their lives which otherwise they might and should: but by their negligence and inconstancy shall by little and little plunge themselves into such deep unsettledness, out of which it will not be easy for them to recover. Joynts often removed out of their places, are seldom settled, ever painful. To them that love liberty to the flesh, the yoke of Christ is very tedious, as constant labor is to him that delighteth in roving or ranging up and down. Besides, he seldom thrives that shifteth to many Trades, sticks to none; that travelleth many Countries, planteth not himself in any. An inconstant and fickle Christian never groweth to any pitch or substance in grace, but doth ever remain bare and needy. The sluggard, and so the inconstant shifter, shall be clothed with rags. Lastly, As Gamesters pay dear for their pastimes many times, so doth the negligent Christian for his stolen liberty. He that in feeding respecteth more the delight of his Palate, then the continuance of his health, must look to feel the knawings, gripes and pangs of sickness: so fareth it with them, that to satisfy their lusts, neglect the peace of a good conscience. The pleasure of carnal liberty is recompensed with loss of inward peace, which is not easily regained in a long time.

Q What course must be taken to remedy sloth and inconstancy?

A. First, We must find ourselves guilty. The Traveler will not return, till he see himself out of the way. Amendment presupposeth sight of what is amiss. There needs not much pains to prove us faulty, if we shall but consider what liberty we have given to our thoughts, how indulgent we have been to our lusts, what opportunities we have omitted, how we have fallen from our good purposes, how dull we are to good, superficial to holy duties, and vain in our speeches. What days have we wasted in idleness? How oft do we let loose our hearts to range up and down in vanities, after we have spent some part of the morning or afternoon in reading the Scripture, Prayer or such like good exercise? Secondly, the heart must be wrought to shame and sorrow for our idleness and inconstancy. How can I think of my sloth and fickleness in God's service, and not be ashamed? If my Servant have loitered his day over, and not done my work, he blusheth, and is afraid to come before me: and shall I not change countenance, and be moved, that I have been so unprofitable in the works of God? If I neglect opportunities for earthly affairs, I am disquieted in myself, and condemn my oversight: and shall I not grieve, that I have let pass the gracious seasons of doing good to my soul? O the unthankfulness whereof I stand guilty before God: how could I answer it, if he should call me to account! Or how should I confess it to beg pardon without grief and sorrow! Ah, poor soul, what comfort can I take in my vain thoughts, foolish delights, slight performance of good duties, and carnal case that I so much affected! It hath robbed my soul of grace, my heart of comfort, my life of sweetness: and nothing is left of all that vanity, but remorse and shame. Lord I am confounded in myself, to think of my great reckonings, and what slender account I can give unto thee! Thirdly, We must quicken ourselves to more diligence and constancy. Princes require exact diligence in their followers; if they send upon a message, they look it should be done with expedition to the full, and an answer returned at the time appointed: how attent, industrious, and constant should I be in the service of the great King and Lord of Hosts! Our affection to God should be most entire, our bond to him is strongest, his work is most honorable, his pay incomparably the greatest: all which do call for all possible diligence at our hands. The Pismire gathers in Summer; the covetous seeks wealth early and late; the ambitious hunteth for honor with all his might; the natural man regardeth the things that pertain to this life natural: and shall I not follow after the true Riches, Honor, and Life, that exceeds the rest beyond comparison, with the swiftest speed and motion until I do possess it? To be careful of things temporal, careless of things eternal, what greater madness? To prevent earthly danger with the hazard of the true Treasure, what more extreme folly? To please men with diligence, and to displease God through remissness, is to be penny wise and Pound foolish. It is enough and too much that I have negligently husbanded my time and stock of grace, as though nothing had been sufficient for the world, everything too much for Heaven: for the time to come I will set upon a wiser course, and with all constant assiduity address myself to do the will of God in all things. Fourthly, we must fly to God by hearty Prayer, entreating him to confirm and stablish this purpose in us for evermore. Lord my resolution to walk in thy Laws, is wholly grounded upon thy assistance, without which I can neither think, will, nor do anything that is truly good and acceptable in thy sight. Give me, I pray thee, an heart to keep thy Commandments always. Thou art the God of Peace, subdue mine affections that rebel against thy Spirit, and sanctify me throughout, that I may wholly yield myself to thy good pleasure all the days of my life.

CHAP. XII. Of the Titles that are given to them that believe in Christ. They are called Saints. Merciful Ones. Excellent or Precious. True or Faithful. Elect and Chosen. The Privileges of the Elect, with the Signs of Election.

Q. WHat Titles are given to them that believe in Christ, and walk before God according to his Commandments?

A. They are called Saints or holy Ones. To the Saints that are on earth, all my delight is in them. Thus almost in every Epistle the faithful are called Saints. To the Saints that are at Rome, Corinth, Ephesus, Philippi; the Saints salute you, &c.

Q. Were all that professed Religion in Rome or Ephesus, Saints by Calling?

A. A Saint is inwardly a Saint, or by outward Profession: Now Paul was not ignorant, that there were bad Fish as well as good, chaff as well as Wheat in this visible Church; nevertheless he doth well call them Saints: First, Because they were all so by outward Profess • on of Doctrine and Participation of the Sacraments; yea, by temporary faith and conformity, for ought we know. For, look how a civil virtuous man doth not like to have in his house uncivil rake-shames: so the most holy God will not allow any in his Family, openly unholy. Like Master, like man, at least in outward conformity. Secondly, There were many Saints in Corinth; and the better part, not the bigger giveth the denomination. Wine and water is called Wine, Gold and Silver Oare unfined, is called Gold and Silver, though yet must dross be intermeddled with it.

Q. Is this Title of Saints given only to them that believe in Christ, either in Truth or Profession?

A. God is often called in Scripture the Saint, or Holy One of Israel, and the King of the Saints. Holiness is ascribed unto God in the Word, both by Angels and men, in two respcts. First, Because he in himself is sanctity and purity itself; and it is impossible that in him should be any evil, sin, or uncleanness. He is light, and darkness in him there is not any. Secondly, Because he is the only Author and Effecter of all holiness and sanctimony in whomsoever; sanctifying us his people, and advancing us hereby above all Nations which he hath made; this being one of his principal blessings. So that none is holy as the Lord; he is a holy God sanctified in Justice; and let all flesh bless the Name of his holiness forever and ever. He is called the Holy One of Israel, because in special manner he made himself known unto them, whom he separated from all Nations of the earth, to be a peculiar people to himself, who were to bear his Name and do him service; and to whom he shown himself most bountiful, in special manner, prosecuting them daily with his favors. Jesus Christ, as he is God manifested in the flesh, is the Saint of God, the Holy One, and the True, even the Holy One of Israel: being himself full of the Holy Ghost, wherewith he baptizeth his Church whereof he is the Mediator. The High Priest in the Law, as a Type of Christ, is called the Saint of the Lord. The Elect and blessed Angels are also Saints, having sanctity by creation continued and confirmed unto them forever. All men and women called to the faith of God, are Saints by Calling and Separation from the world, being sanctified by Christ Jesus; and one with another are holy Brethren. Of these, some are Saints departed this life, and sleeping in the Lord: other some are on earth, and whiles they here live (nowithstanding their many infirmities and afflictions) are Saints of the most High, a holy Nation.

Q. Let us hear further how it may be proved that there be Saints on Earth?

A. The Scriptures are most plain and plentiful. The Lord forsaketh not his Saints; Gather my Saints together unto me; those that have made a Covenant with me by Sacrifice. Let thy Saints shout for joy. Paul calleth himself the least of all Saints And Christ gave Ministers to his Church, for the gathering together of the Saints. So we read, Fear the Lord ye his Saints, &c. Here is the patience and the faith of the Saints.

Q. What things go to this that we be Saints?

A. Three things: First, The purifying of the heart. Secondly, The Profession outward of holiness. Thirdly, Holy conversation. The Saints keep the Commandments of God, and the faith of Jesus; they serve God night and day in his Temple. Fornication and uncleanness, let it not once be named amongst you, as becometh Saints. As he that hath called you is holy, so be ye holy in all manner of conversation.

Q. How are we made Saints?

A. By faith in Jesus Christ. First, Faith purifieth the heart. For as a counterpoyson coming in, the poison that is weaker is expelled, and as the Sun rising, the darkness of the night is driven away and vanisheth: so Christ the Son of righteousness, by faith rising in our hearts, the ignorance and lusts of ignorance are dispersed and fly before him. Secondly, Faith begetteth profession of holiness. Having the same Spirit of faith, we cannot but speak, saith the Apostle: and believing with the heart, and confessing with the mouth, go together. Thirdly, Holy conversation springeth from faith. If you have learned Christ as the truth is in him, you have so learned him as to put off the old man, and to put on the new. Faith worketh by love, even as a Tree, hath both his leaf and fruit; and as if a Tree should be changed from one kind to another, the leaves and fruit should likewise be changed; as if a Peare-Tree should be made an Apple-Tree, it would have leaves and fruits agreeing to the change made in it: so man by faith having his heart purified, made a Tree of righteousness, he hath his leaves and fruit; leaves of profession, fruit of action. So again, man as a new Tree set into and growing out of Christ, beareth a new fruit; he converseth in holiness and newness of life.

Q. What Reasons be there to show the happy condition of the poor despised Saints in this world?

A. 1. God is the King of Saints, their Protectour, and defense against all their adversaries. They are in his hand, power and guidance, under his care, protection and custody. He will be for a shadow to them in the day time from the heat, and for a place of refuge, and for a covert from storm and from rain. And by this we learn that the state of the Saints is safe and blessed, for no adverse power can hurt, whom God will help. None can take them out of his hand. 2. They are the beloved Ones of the Lord, his choice Jews of price, dearer unto him then all the world besides. They are his peculiar Treasure, or people of peculiar Possession; his own proper good which he loveth, and keepeth in store for himself, and for special use. Princes Favorites can want no wealth, honor, or preferment: but much more blessed are they that be in high esteem with God. 3. The Lord's Portion is his people, and he is the Portion of his people. He hath divided them unto himself, and hath freely given himself unto them. Thou art my Portion in the Land of the living. 4 The Spirit maketh intercession for the Saints: that is, it teacheth them with sighs and groans to lay open their cares unto God, who is acquainted with the voice of his Spirit, and will not deny the requests which he enableth us to put up according to his will. 5. They are fellow Citizens of the new Jerusalem, of the household of God, Inheritours of the Kingdom of Heaven. Christ is the great Heir of all things: the Saints are co-Heirs with Christ. A Christians Tenure is the fairest, firmest, and most sure: for though his life be changeable, and his days on earth must have an end, yet his Inheritance endures forever. When Daniel had described the greatness and glory of the Princes, Potentates and mighty States in the four Monarchies, at last he comes to speak of a Kingdom, which is the greatest under the whole Heaven; and that is the Kingdom of the Saints of the most High So glorious is the state of the poor despised Servants of God in the Kingdom of grace. And if there be such suing on earth, to become Free-men of great Cities, especially to live in the Courts of great Princes, how great is the felicity of every Saint, who is no more now a foreigner or stranger, but a free Denizon of the New Jerusalem. 6. In that great, and last, and terrible day, Christ will be glorified and made marvelous in his Saints; that is, he shall glorify them with that glory, wherewith he as man is glorified. For their glory, is his glory, and he is glorified in his Saints, as by glorifying them he doth manifest his grace, power and goodness to the whole world. 7. The Saints shall judge the world; they shall as Benchers sitting with Christ, applaud his most righteons Judgment on wicked ones, who have not believed, nor obeyed the Gospel. 8. The Saints shall save the Island. Hos. 11.9. I will not make thee as Admah, &c. for there be many Saints in the midst of thee.

Q The Saints of God are much afflicted, hated, disgraced, yea smitten of God and humbled.

A. 1. Though God's strokes seem to be strokes of War, yet God's words are words of Peace: the Word and Spirit of God, are sure Fountains of rest and peace, to the heart and conscience of God's afflicted people. 2. The Saints may be in want, but they are never forsaken or left utterly destitute. The Lord throweth them down with one hand, and raiseth them with the other. Their necessities are but fatherly chastisements, orbitter Potions to purge corruption, or sharp trials to prove their strength, that their peace and comfort might be the more excellent in the latter end. 3. If the men of this world hate and persecute the Saints, God will maintain their cause, and be their refuge: but as for their enemies, He will cover them with shame, and trample them under feet. The spiteful enemies of sincerity shall never escape God's hands: but the Saints shall find succor from him in due season.

Q. What Signs or Evidences are laid down in Scripture, by which the Saints may be discerned?

A. 1. The Saints are humbled at the feet of the most High, to receive the words of his mouth; which they receive and possess as a thing of worth and excellency. Thy Testimonies have I taken as an Heritage forever: for they are the joy of my heart. 2. They stand in awe of God continually. Fear the Lord ye his Saints: for there is no want to them that fear him. God is greatly to be feared in the Assembly of the Saints; and to be had in reverence of them that are round about him. 3. The Lord is the Portion of his Saints; though they have hopes or possession of great things in the earth, yet God's favor is that they most prize, and spiritual things are to them the fairest part of their Inheritance. 4. In extreme afflictions the Saints faint not, cease not to seek unto God by hearty prayer, run not unto wicked and ungodly means to help themselves: but patiently commit themselves unto him in well-doing, and hope in mercy. 5. The faith of the Saints is confirmed by afflictions, and the experience of God's dealing towards them. Therefore they be not dismayed, though they meet with manifold trials, but follow after the Lord with more diligence, st •• k faster unto him, and cleave unto his Testimonies. 6. It is the constant study of the Saints to keep themselves from the pollutions and defilements of the world, as they be a people separated from the world to the service of God. 7. The Saints of God do heartily love and affect each other, be they in outward estates never so different. True Christian sanctity, next to God and our own souls, makes us affect those that are sanctified, who express in their life the virtues of our heavenly Father, by whom we are called from darkness to light. Hence it is that the Saints, the household of faith, the Brethren, are commended as persons whom we must affect and do good to before all other. Thus David loved, All my delight is in the Saints; Thus Paul, We love none according to the flesh. Every Creature loveth and liketh to be with those who are united with it in the Communication of the same nature; So sanctified Christians cannot but love and like to be most with them, who have received the like Divine nature, in which themselves are partakers; yea, thy love all Christian Saints, not such who have other parts pleasing and contentful: but they love everyone in whom they can see the Image of God shining. For it cannot be but that love which truly loveth one person as he is holy, should love everyone, so far forth as he is holy. And from this love issueth willingness to minister to the necessities of the poor Brethren. Yet, though we are to esteem and inwardly affect men, as we see them holy, we are not bound to show them the outward effects of our love answerably. The nearer persons are tied to us in natural and civil Bands, the more must our providence be for them, and love shown them in outward things, unless their foolish lewdness dispriviledge them this way; for then the Proverb taketh place, A wise Servant may be preferred before a foolish Child. 8. It is the privilege of the Saints that they have part in each others Prayers: and it is their duty and practice to pray for one another. Praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance, and supplication for all Saints?

Q. What use may be made of this point?

A. 1. This lets us see the fearful estate of many amongst us, who like as they tell of Halifax Nuts, which are all shells, no kernels; so these profess themselves Saints, but their ignorance, their idle courses, their riots, their blasphemies, proclaim that there is nothing within which belongeth to Saints. Nay, many will not stick to profess they are none of the holy Brotherhood, to jest at such as endeavor to holiness; saying, that young Saints prove old Devils. It is a wonder that such hellish Owls dare fly in the Sun-shine of so Christian a Proffession as is made amongst us. Such Believers, who are mockers of Saints, who will not be accounted Saint-holy, and such who are not changed into new creatures, walking in newness of life, they may well fear that their belief is not true, such as doth unite them with Christ. For whosoever is a true Believer, is a Saint, whosoever is by faith in Christ, is a new creature. 2. Hence we see the vanity of the Papists, in tansferring and appropriating this Name of Saints, to those whom the Pope hath put in his Kalendar, and to whom he hath adjudged Divine Honors, Holi-days, Invocation, Candles, Church, &c. These Saints were not heard of in S ^t Paul's time. A man may be in Hell, who hath all such things performed about him. For the Pope doth continually err in taking that upon him which was never in his power, viz. to canonize Saints in that manner; and in the particular object he doth grossly mistake, setting notorious and public Homicides, Traitours, Murderers of Princes, Incendiaries, and gross Idiots in the Catalogue of Saints. Saints are Triumphant or Militant; Triumphant, such who now walk by sight, enjoying the presence of God; Angels, Spirits of the righteous departed, who have now rested from all the labors of their Militant condition. Militant, who walk by Faith in holy profession and conversation, holding Christ their Head, by whose power apprehended by Faith, they are kept to salvation. 3. This may strengthen us against temptations from our imperfections, the Lord doth reckon of us, and hold us as Saints: He that by Faith hath put on the Sun of righteousness, is more clear and bright, then if he were arrayed with the Beams of the Sun. Again, though we have sins too many, yet the better part giveth the Name. Corn-fields we see have weeds, yet we call them Corn-fields, not Fields of weeds: so here, yea grace, though it seem over that sin showeth to be, yet it will in time overcome it; as Carloe is much higher then the Barly, yet the Barly getteth up and killeth it: The Spirit that is in us from Christ, is stronger then the spirit of the world.

Q If the Name of Saints be Common to all Belivers, how seemeth it to be appropriated to the Apostles and Evangelists in the Titles of those holy Books which they penned?

A. This Title or Epithet, though it be both common and ancient, yet questitionless was not annexed by any of these Writers, as not agreeable to true Christian discretion and modesty: yea perhaps it was also, if not injurious, yet likely to prove offensive to all other Believers, that a Title common to all and every Christian, should be made proper to some few, though principal Members of the Church. You will object (it may be) that these Writers style themselves Apostles; as if they desired to have their Dignity and Office known to all men. True it is, that they do so indeed in their Epistles. But neither did that Name belong to all the Faithful, or to any, but some certain men: and it was necessary for the authorizing of their Writings. How then? Do I condemn the Title, or the first Authors, or continuers and users of it? Nothing less. For I gladly acknowledge both that the Apostles and Evangelists had especial interest in that Name, and that there could be no danger of scandal, seeing it was not taken by themselves, but given to them as an honor, by the consent as it were, and with the liking of all true Christians; whose purpose it was, not to make them Mediators of intercession betwixt God and men upon earth; but to show the reverent opinion they had conceived and did hold of such worthy and holy men.

Q. What other Titles are given to Believers?

A. They are called Merciful Ones, or the Merciful Ones of God. Know that the Lord hath wonderfully set apart him that is Merciful for himself. Love the Lord all ye his Merciful Ones. The Merciful man ceaseth; the Merciful or godly man is perished out of the earth. The flesh of thy Merciful Ones have they given unto the Beasts of the Field. Precious in the sight of the Lord is the death of his Merciful Ones.

Q. What things are implied hereby?

A. 1. It notes one that God of his free, undeserved benignity, love and mercy doth graciously accept, repute as his Son by adoption, and compass with his favors above others. Thou wilt not suffer thy Merciful One to see corruption; that is, him towards whom thou wilt show thyself bountiful. So saith the Prophet Isaiah, Esa. 40.6. All flesh is grass, and all the goodliness thereof is as the flower of the Field; where that glorious grace which man hath from God, is called mercy, grace or bounty. 2. It signifieth one, that upon the sense of God's mercy freely vouchsafed to him, doth address himself to the studious practice of piety towards God, and of kindness and mercy towards men, that publicly and privately he might approve himself unto the Lord, and unto men. For the love of God doth work us to the similitude of it: he cannot but love God and his neighbor, that hath tasted of the Lord's free grace and tender compassion. Neh. 13.14. Wipe not out [saith Nehemiah] my kindness that I have done for the House of my God. Hos. 6.6. I desire mercy, and not sacrifice. Psal. 18.25. With the Merciful thou wilt show thyself Merciful; that is, thou wilt bless and do good to them, that love thee and be merciful towards their Brethren.

Q. Let us hear what is the happy estate of them that be thus qualified.

A. 1. God is the Defender of the Merciful; though they be opposed and oppressed, they shall not be overthrown. The Lord forsaketh not the godly bountiful, they are preserved forever. He will keep the feet of his Merciful Ones, 1 Sam. 2.9. 2. God will give peace and prosperity with all good blessings necessary, unto his Merciful Ones, that have made Covenant with him. Psal. 85.8. I will hear what the Lord God will speak: for he will speak peace unto his people, and to his Merciful or gracious Saints; that is, he will load them with all blessings, specially with inward peace and comfort of the Holy Ghost. For the Lord's words are effectual; he speaks in wrath to the wicked, when by his fearful Judgments he maketh it appear that he was angry with them: and he makes peace to his people when he restores tranquility, subduing or scattering their enemies, and bringing them to confusion. For the commands of God are joined with effect, power, authority and speed: he commandeth blessings when in truth he poureth them upon such as call upon his Name. 3. The Lord doth nurture them by afflictions that they will look to themselves, and not provoke him by their wickedness as heretofore: and he doth look upon them in mercy and send deliverance, that they shall not despair and sink under the burden of calamities. He will speak peace to his people, that they may not return again to folly. 4. The Merciful shall sing for joy of heart. Let thy gracious Saints shout aloud for gladness, they shall be gladsome in glory, with exceeding great joy. Nor is this their joy momentayn, as is the joy of the wicked, which vanisheth as a shadow: but such wherein they constantly rest. 5, This comely honor God giveth to his gracious Saints, even to bind Princes in Chaines, and Nobles in Fetters of Iron; to execute upon them the Judgment written. 6. God hath wonderfully separated to himself the Merciful man, and will hear when he crieth.

Q What are the proper Fruits or Evidences of those Merciful Ones?

A. 1. They will cry unto the Lord in distress, and with confidence make their supplications unto him. Preserve my soul, for I am one whom thou favorest: O thou my God, save thy servant, that trusteth in thee. 2. The love of God which shineth upon them, doth inflame their hearts to love him entirely. O love the Lord all ye his gracious Saints: for the Lord preserveth the faithful; and plentifully rewardeth the proud doer. 3. They bless the Lord with cheerful hearts, and sing aloud of his praise. Thy gracious Saints shall bless thee. They shall speak of the Glory of thy Kingdom, and talk of thy power, Psal. 30.4. Sing unto the Lord [O ye his Merciful Ones] and give thanks to the remembrance of his holiness. 4. They are bountiful to the needy, and give liberally. The Merciful man doeth good to his own soul, Prov. 11.17. In this sentence Solomon describes the practice of the godly, and the benefit of his course: he is inclined to mercy, and fruit returns into his own bosom. For besides the conscience of well-doing which doth sweetly refresh, liberality doth open the Fountain of God's blessings, which doth plentifully water us with store and variety of good things. The godly poor are the Lord's rich soil, which being sowed, the Alms-deeds do return an hundred-fold increase to them by whom they were dressed.

Q. What Use is to be made of this Point?

A. The world is much deceived in their censure, when they judge the righteous to be utterly lost and forsaken, because they are afflicted for a time. The sons of men insult over the Generation of the Just, Psal. 4.2. As if they should never rise when they are once down; yea, as if there were no help for them in God. But the Scripture assureth us, that they are the men of God's special favor, which he hath wonderfully separated to himself, and will compass about with mercy and loving kindness. In all their sufferings the Lord suffers with them. He fills up their prayers, puts their tears into the bottle, numbereth their stripes, preserves their blood, enricheth them with grace, and will bring them to glory. 2. The slander of the ungodly is hence confuted, that condemn such as profess Religion for cruelty, unmercifulness, hard dealing: whereas none but they that have received mercy of the Lord, have learned to put on the bowels of mercy and compassion.

Q. What other Title is given to them that walk in the fear of God?

A. They are called the Excellent or Glorious. In this world they are despised, afflicted, and counted as the off-scouring of all things: but in the Judgment of God, who esteemeth all things according to their worth, they are the only men of renown upon earth.

Q. Why are they said to be Excellent or Glorious?

A. They are borne of God, adopted to be his Sons, and intitled to the Inheritance of Eternal Glory. If Nobility of Birth or greatness of Inheritance procure respect to men upon earth; worthy is every Child of God to have the preeminence herein. 2. They are arrayed with the comely Robes of Christ's righteousness, which makes them bright and splendent in the sight of God. Their food is heavenly Manna, fatness and marrow in the Sanctuary. 3. They bear the Image of God, and be enriched with righteousness and true holiness, then which graces nothing is more eminent. If men be famous for their gifts, they must be the most glorious, that do most resemble God: for those gifts are the best, that make likest unto our heavenly Father. Prov. 12.26. The righteous is better or more excellent then his neighbor; better beloved and graced of God, more esteemed of godly wise men, and hath that in him which maketh him more commendable then any other that is unrighteous and sinful. As any person or thing is more holy, it is more honorable. though a man should be able to speak with the tongue of men and Angels, and could move Mountains, or work Wonders; yet, if destitute of true righteousness, he is in no sort to be compared to them that fear God 4. The acts of the righteous are surpassing valorous, noble, and praise-worthy. For they deny themselves, overcome their passions, renounce the world, endure hardness with patience, stand fast in the profession of the truth against all opposition; set light by the reproach and disgrace of the world, that they might approve themselves unto God, forgive their enemies, put Satan to flight, and triumph over the powers of darkness. These are true Heroicall Acts exceeding whatsoever hath been undertaken with skill and cost in the days of peace, or with wisdom and manhood in the time of war. The Heathen man can tell us, He is stronger that conquereth himself, then he that winneth a well-fenced City. The Treasure of the righteous is the Word of God. They dwell in the Church the House of God. They have free access to God, Deut 4.6. 5. The holy Angels are appointed to Minister unto, and guard them against all evil; yea, the wicked are made servants to them, so far as shall be for their good. Strangers shall stand and feed your Flocks, and the Sons of the Alients shall be your Plow-men, and your Vine-dressers, Isa 61.5. 6. After this life ended they shall be put in actual possession of that glory, to which they are of grace adopted. The Crown of Glory which never withereth, shall be set upon their heads, and they shall abide with the Lord forever in unspeakable blessedness.

Q. What Use is to be made hereof?

A. 1. The sincere worshipers of God are to be observed with great attention, that we take special care to gather ourselves into their society. Which we shall do if we truly repute with ourselves what is true Dignity and Excellency, and be not dazzled with the pomp of the world. A good man honoreth them that fear the Lord, 2. The judgment of the world is erroneous touching true excellency: For if comparison be made betwixt man and man, he is esteemed the most noble, that is most honourably descended, of the ancientest stock, hath the largest demeanes, is best underpropped with riches, friends, honors. Piety and justice clean cast out, as not worthy to ascend into the Balance; nay, they are imputed as matters of disgrace and infamy. But the judgment of God is, that Piety is the truest Nobility: the rich in Faith, not the weighty in Purse, are honorable with him. Grace is the best gift, good works the richest clothing, that doth most commend. The Just man, though basely borne, meanly clad, many ways afflicted, and had in reproach, is incomparably more excellent then he, that abounding with all heaped store of good things for this present life, is destitute of saving grace. 3. This may comfort the godly against the scorn and contempt that is cast upon them, when the ungodly live in credit and prosperity. What though men despise and tread them under-feet, when they are approved, esteemed, respected of God? The world knoweth not their worth, cannot judge of their happiness; and then no marvel if they judge amiss. Nay, to suffer reproach or loss for Christ's sake, is greater honor then all the praise or applause of the world. Honor is the sharpest spurr to prick men forward to any action, let it force us upon this of seeking to be renewed according to the Image of God, Lev. 19.2. Heb. 11.26.

Q. What is a fourth Title given unto them?

A. They are called True or Faithful. Mine eyes shall be upon the Faithful of the Land. The Lord keepeth the Faithful. And the wicked are said to be a Nation or people in whom is no faith.

Q Why are they called Faithful?

A Because they do soundly, constantly, inseparably adhere to the Lord, and keep their conjugal love, and cleave to the whole word of God, even to all the Promises and Commandments of the Lord. Herein is required, Firist, Faith uniting to Christ. He cannot be faithful, that hath not a justifying faith, whereby he is made a lively Member of Christ Jesus. Secondly, Constant and sound adherence to all the Precepts of God, with an upright performance of all holy Promises, which in distress inward or outward were made unto God. And therefore the Israelites are charged not to be faithful, because they sought God in their affliction, but rebelled against him most unthankfully, when the visitation was removed. Thirdly, Sincerity and purity in God's worship, without the mixture of vain inventions, or the veil of hypocrisy. And thus Judah is said to be faithful with God: because as yet the worship of God was preserved amongst them in the ancient purity, in which the old Patriarchs and Saints did worship the God of their Fathers, according to his revealed will. Fourthly, Faithfulness is exercised in the conscionable improvement of the Gifts, Graces, and Talents received, to the glory of God, the increase of our Gifts, and the enriching of our souls with true spiritual gain. And thus he is said to be a good and faithful Servant, that having received five Talents, hath gained with them five more, &c. Fifthly, It shows itself in diligence, constancy, and care to promote and further the causes of God, and the Church, with the conscionable discharge of all such duties as belong unto that service Thus Timothy is praised to be faithful in the Lord, 1 Cor. 4.17. And thus the Apostles or Apostolic men were faithful, when they could do nothing against the truth, but for the truth. Sixthly, Faithfulness implies courage for the truth in the time of persecution and danger, yea for every part of it, great and small. Moses will not leave one horse hoof behind him in Egypt. Be faithful unto the death, and I will give thee the Crown of life, Rev. 2.10. Seventhly, The faithful do with all diligence and singleness of heart, look to the full discharge of the duties of their Calling, in the several branches of it, whether they be concerning things spiritual or temporal. It is noted of Moses, that he was faithful in the House of God, delivering to the people Israel all the Statutes and Ordinances of the Lord without addition or diminution. It was a singular praise in Daniel, that when his enemies sought occasion against him, they could find none concerning the Kingdom, he was so faithful and without blame. Eighthly, Faithfulness is seen in the right use and profitable disposing of our riches, and those outward blessings God hath given us He that is faithful in that which is least, is faithful also in much: and he that is unjust in the least, is unjust also in much. If therefore ye have not been faithful in the unrighteous Mammon, who will commit to your trust the true Treasure? Ninthly, The faithful are wary in counsel to advise what is right, to speak the truth, to deal plainly, and to walk honestly. A faithful Witness will not lie. A faithful man shall abound with blessings. A faithful man, who can find? It is noted of the Work-men that had the oversight of the House of the Lord, in the days of Josiah, that they did the work of the Lord faithfully.

Q. What be the Privileges of the Faithful?

A. 1. God will be faithful to them in the accomplishment of all his Promises. Esa. 26.2. He will restore perfect Peace to the Nation that keepeth the truth, and preserve them that be faithful in his Covenant. 2. The faithful shall abound in blessings temporal and spiritual. To him that hath shall be given, and he shall have in abundance, Luk. 19.26. The Lord will trust them with the Pearls of his grace, that are careful to improve them to most advantage; He shall not want a competent stock of spiritual things, that will trade with them diligently to bring increase. 3. To the faithful shall be a firm reward. Be faithful to the death, and I will give thee the Crown of life. What danger would not the godly undergo willingly, being assured of such a reward? To exchange this present life, for eternal Life, what better Merchandize? Is not this more then a thousand for one?

Q. What other Titles are given to them in Scripture?

A. They are the Elect and Chosen of God, actually separated and effectually sequestered from the world and worldly courses to the practice and profession of piety and godliness. They which are with him, are called, and chosen, and faithful; As the Elect of God, holy and beloved, put on the bowels of mercies, &c. So John, 2 Joh. 1. writeth to the Elect Lady, and her Children: unless Elect be rather put for Excellent. So Paul, Rom. 16.13. Salute Rufus chosen in the Lord; that is, Excellent or renowned in faith or honesty. Most plain is that of the Apostle, Ye are a chosen Generation, 1 Pet. 2.9. And thus may that of our Savior be understood, Many are called, but few chosen, Mat. 20.16. & 22.14.

Q. What are the Privileges of the Elect?

A. 1. The Lord doth ever avouch them for his peculiar people, to make them high in praise and in honor: He will own them as his portion that he hath taken to himself out of the whole earth. As the girdle cleaveth to the Loynes of a man, so have I caused to cleave unto me the whole house of Israel, and the whole house of Judah, saith Jehovah: that they might he unto me for a people, and for a name, and for a praise, and for a glory. 2. The Lord will help them and comfort them in all strife, he will be a wall of fire round about them, and the glory in midst of them: but the men of their strife shall surely perish, and come to nothing. 3. The Lord hath covenanted to write his Law in their hearts, Deut. 26.18. And to put his fear in the inner man, that they shall not depart from his fear, Jer. 31.33. Which as he hath promised in mercy, he will effect by Operation of his grace. 4. The chosen of the Lord shall be satisfied with the abundant good things of his house, the comforts of his grace and presence. Blessed is the man whom thou choosest, and takest near unto thyself, he shall dwell in thy Courts; we shall be satisfied with the good things of thy Palace, Psal. 65.4. He will use them as friends, he will hear their prayers, and communicate his secrets unto them. Now since this is the state of the godly, let us continually take unto us the words of the Psalmist, Remember me, O Lord, with the favor of thy people, and visit me with thy salvation, that I may see the felicity of thy Chosen, and rejoice in the joy of thy people, and glory with thine Inheritance, Psal. 106.4.5.

Q. But we see it often falleth out in the world, that falsehood and deceit have the upper-hand, when the cause of God goeth to the wall, and the godly be overcome of their enemies

A. We must needs confess and acknowledge, that those are the most profound ways of God, whose counsels are above our reach: But if we shall go into the Sanctuary of the Lord, there we shall understand the reason of these his wonderful works, and be made to know that there is just cause of that his proceeding, both in respect of the godly, and the ungodly, of his people, and of their enemies. There we shall learn, that God is patient and long suffering, who can endure that his cause and the cause of his people should be hindered for a time, and that the ungodly domineer; not that he is mindless of his glory, and the prosperity of his servants: but that his honor might be the more advanced, when once he begins to drive back his enemies, and to lift up the heads of his Children, which before were dejected and cast down. Hear what the Lord to this end saith by his Prophet; The earth mourneth and languisheth, Lebanon is ashamed and hewn down, Sharon is like a Wilderness, and Basan and Carmell shake off their fruits; now will I rise saith the Lord, [seeing my people are so much confounded, and every man thinketh, they are wholly overthrown] now will I be exalted, now will I lift up myself, Esa. 33.9, 10. I have long time holden my peace, saith he; I have been still and refrained myself, now will I cry like a travelling Woman, I will destroy and devour at once, the enemies of my people. This is God's purpose when he suffereth his people for a time to be over-run and mastered by their enemies: which if we consider well, we will no longer be abashed thereat, nor stumble at God's works, though things go never so cross for a time with his people. When we read of the prosperity of Haman that cruel and sworn enemy of God's people, and understand that he prevailed so far that all the people of Israel were judged to die, and that he being their greatest and most bitter enemy, had the execution thereof committed to him, would not men conclude, looking upon the outward untoward proceedings, that the Lord had abandoned and forsaken his people Israel; and yet we know in the end, all the circumstances of that business, did make much for the comfort of the godly, and the honor of God; the insolency of the enemy, the poor and weak condition of the Israelites appointed to destruction, did turn to the praise of God. So wonderful is the Lord in his works: whereby it appeareth, that even then when he suffereth the cause of his people in a manner to fall unto the ground, he still holdeth the rudder in his hand, and hath an eye on them, and a care that they shall not altogether be overthrown.

Q. What are Signs or Testimonies of this Election?

A. 1. They fly the corruptions of the world through lust, and compose their lives according to the policy of the New Jerusalem. 2. They are arrayed with the comely Garment of Compassion, Gentleness, Meekness, Love, &c. 3. Their study and endeavor is, to join to their Knowledge Faith, &c.

But it followeth next to speak of the Form and Parts of a godly life, where these things will come to be handled.

CHAP. I. All Sin is to be loathed and forsaken; Not for a time only, but forever; Not in Judgment and Affection only, but in Practice also. The Use that the People of God are to make of their slips and failings; and the gain that they may get thereby. It is not enough only to abstain from evil, but we must be always ready prepared for the doing of good. Encouragements to the doing of good; with the benefits thereof. And Comforts against all discouragements in the ways of well-doing.

Question, WHat are the Parts of a godly Life?

A. They are two: First, Abstinence from all sin. Secondly, Exercise of all good, with all the powers of the whole man. For a godly life standeth in the right disposition and free employment of every faculty of soul and body according to the will of God, turning from sin, and pursuing that which is good.

Q. Is it not sufficient to loath some sins, though we love others?

A. All ungodliness and not some part or kind only, is renounced of him who will soundly profess to live godly: for they who trust in God, and have addressed their heart to walk with him, are out of love and favor with the whole course of iniquity, which was their only delight and pleasure before. God will not be served with a divided heart, he will have all or none. The Husband requires entire love, and will not accept of parted affection. Nor can a man soundly and in truth loath any sin, if he love one. Out of indulgence to natural inclination or corrupt affection, the prodigal person may abhor covetousness, and the covetous man condemn prodigality, the furious hate fearfulness, and the fearful detest rashness: But out of conscience for the Lord, in obedience to his will, no sin is cast off, where any one is harboured. The Lord hath taught, that we must not lie, slander, swear vainly, defraud or covet, as well as that we must not steal, commit adultery, or defile our hands with blood: and they that are taught of God as the truth is in Jesus, do so judge, and therefore disclaim the one and the other. As pure water and filthy cannot come from one Fountain: so neither doth the heart reformed send forth good and evil, love light and darkness, affect sin and holiness: for that were to do contraries. Look, as a man in prison or banishment hardly dieted, feedeth greedily on scraps or parings, and thinketh himself well, if he may fill his belly with them; but set at liberty and living with his Father and Friends, where he findeth variety and plenty, he cannot fall to his old fare, nor find sweetness in such unsavory offals: even so it is with him that hath besotted himself with the deceitful pleasures of sin, and is bound with the chains of Satan, if once he come to see the misery of his present estate, and to have a taste of the liberties and privileges of a Christian life, he casteth out that former draff as vomit, and by no means will be brought to take pleasure in it anymore. And without question, great is the benefit of this change, greater then all the Princes in the world are able to bestow upon us. For this will not suffer us to hunt after variety of sinful pleasures, but rather with Moses, to renounce them, when we might have our fill of them; and count it a greater happiness to suffer affliction with the godly, then to flourish in wealth and honor with the wicked. This will not suffer us with Cain to hate our Brethren for their good works: nor with Saul to be grieved for the reputation and graces of the Servants of God; nor with Ammon to pine away with unlawful love: nor with Ahab to be sick for the Vineyard of our neighbor; nor with Haman to fret at the advancement of our enemies. This will not suffer the remembrance of death to be bitter unto us, but rather make us desire to be dissolved and to be with Christ.

Q. Is it sufficient to forsake all sin for a time, or in a good mood only?

A. No: but we must renounce and strive against all sin, and that with great advisedness. To cast off sin for a time, in a good mood, by constraint, for company sake, for fear of shame and punishment, or hope of profit or worldly preferment, is little worth: such as of conscience renounce sin, they do in all earnestness, upon sober deliberation cast it away as a ragged Garment, they be at utter defiance with it, and abjure it forever: saying with Ephraim, What have I to do with Idols; [which yet before had been his glory,] I am ashamed and blush, because I bear the reproach of my youth. But this purpose and resolution is not built upon their own strength, as though they had ability to perform such a weighty Vow: but after due consideration, what cause they have so to do, how infinitely they are bound to God to discharge it, by faith they rely upon him for grace to be made fit and able to do what they have promised.

Q. Doth it suffice that we disallow sin in Judgment, or hate it in affection?

A. No; but we must forego it in practice also. We must inwardly detest it, and outwardly abstain from it. It is the profession of David, I hate every false way, I have refrained my feet from every false way. The wise man feareth and departeth from evil. It is the note of a righteous man, He will do none iniquity. Indeed it must be granted, that power to depart from sin with willingness, is not obtained without much striving, and that it will cost many prayers to weaken corruption, and to hold rebellion under, with much sighing and sorrowing, to see what unlikelihoods there are of subduing such unruly passions, through our manifold weaknesses. But what then? Is it much, if so great a work require our watching thereto and diligence, when God is pleased that it be bestowed that way, and without it no common work will go forward? Or is that any just cause of discouragement to us, to take pains for great profit, when we are sure of it before we go about it?

Q. Do God's servants always prevail in striving against evil, and obtain that which they seek thereby?

A. As God often helpeth them, that they do overcome; so they are oft overcome themselves of their affections, against which they strive. Which slips or defects they neither pass over lightly without regard, nor be dismayed at and dejected above measure. They are taught, that they stand by grace, not by their own goodness, and live by faith, not by feeling, though that be a comfortable thing: therefore they cast not away their hope, though corruption prevail for a time. But on the other side they consider, that their sin displeaseth God, which raiseth godly sorrow, and draweth them to take better view of their own frailty, ignorance, and negligence, and confess the same to God, and take shame to themselves. Thus the godly are neither careless of their course, nor dismayed at their foils; they cast not away their confidence, nor give place to security: but be encouraged to hope for pardon, and made circumspect to look to their ways with more diligence for the time to come.

Q. Do God's Children then gain by their falls?

A. Through the mercy of God they gain very much. For First, Such slips are very necessary to pull down our pride, and to give us experience of our own frailty, idleness, vanity, as also of God's gracious working in us, and tender love over us, which otherwise we should not have had. Secondly, By this means, that which through ignorance and weakness of faith, they feared would have separated them from God, doth fasten them more nearly to him, and the sorrow which they conceive for a time, is turned into sound rejoicing. The malice of Satan in this case, may fitly be compared to the malice of a certain Soldier mentioned in Stories, who thrusting his enemy into the Body, with full purpose to have killed him, did thereby lance the Ulcer which no Physician was able to cure, and let out the corruption, that would have cost him his life.

Q. Is it enough to abstain from evil?

A. No: but we must stand prepared and readily disposed to do good as opportunity is offered. As well the omission of necessary duties, as the commission of evils and enormities, may make a man stand guilty of sin in God's sight, and bring God's wrath down upon persons and people. Not serving of God, and not sacrificing is a sin, as well as profane service: yea, not sacrificing, as well as the profanation of a Sacrament or Sacrifice, may bring pestilence upon a people. He that observeth not the Passover in his due time, or that humbleth not his soul at the solemn time of Fast, that soul shall be cut off from among his People. It was the not slaying of Agag, that lost Saul his Crown; and the not circumcising of Moses his first borne, that had like to have cost Moses his life. And not the robbing only, but the not relieving and compassionating of the poor, was the rich man his ruin, and shall be sufficient matter to condemn many at the last day. It is not the omission of evil only, but the practice of Piety, Charity, Justice and Equity that God requireth of thee. We are taught of God, to deny ungodliness, and to live soberly: We are exhorted, to forsake sin, and to embrace holiness; to lay aside maliciousness and sin, and as new borne Babes, to desire the sincere milk of the Word. When a good man is described, usually the Scripture saith of him; He escheweth evil, and feareth the Lord. Not only they that take part with the enemies of God, but such as come not to help the Lord against the Mighty, are subject to the curse of