A Guide to Godliness

§. Sect. 1 That we must make precious account of our time which God hath allotted us for his service.

ANd these are the rules which concern the causes both principal and fundamental of a godly life, and those also which are inferior and subordinate. Those which respect the circumstances of it, are these; First, that we make precious account of our time which God hath allotted unto us for his service, suffering (as much as in us lieth) no part thereof to be spent vainly and unfruitfully, about those things which profit not, either for the enriching of our souls with spiritual grace, or the furthering and assuring of our salvation. But either we must continually be taken up with spiritual exercises, as Prayer, Meditation, hearing the Word, Reading, holy conferences, and such like; or in the works of our honest callings, and of justice and mercy for the good of our brethren, or in honest and moderate recreations, that we may be refreshed, and better enabled to perform these duties with more fruit. To which purpose, let us often consider, that these are the main ends for which we came into the world, and are suffered by God to live and continue in it, and therefore that time which is not employed to advance these ends, is spent in vain. That time is the most precious Jewel in the world, which cannot be bought at any price, nor the least minute of it redeemed when once it is past, with the treasures of the richest Monarchy. That we have only assurance of the time present for our use, and cannot promise unto our selves one month or moment of that which is to come. That our whole time were far too little, though it were all spent in the duties of God's service, from whom we have received so great and manifold blessings, as pledges and pawns of far greater, which we assuredly expect in the life to come. That our employments in our course of Christianity are so many and important, so full of difficulties, and yet so necessary, as attaining to the knowledge of God and his will, and the practice of that we know, the furnishing of our souls with sanctifying and saving graces, and bringing forth the fruits of them in the whole course of our lives, the making of our calling and election sure, and getting into our own custody the assured evidences of our salvation, that if we be wise, we will think all too little for these uses, and find none to spare for idle and vain exercises. Let us consider, that the time which is spent in the pleasures of sin, and pursuing of worldly vanities, brings for the present no true profit, or sound and solid comfort, and ending at the best in late repentance, leaveth nothing behind it but grief and vexation of spirit. That now is the acceptable time and day of salvation, which we were best presently to take hold of, if we love our own souls, because we know not how soon it will be past, and withal that when it is gone, it can by no possible means be recovered. That our momentary and uncertain time being well spent, shall be rewarded with infinite and eternal happiness; but being idly and unprofitably wasted, shall bring upon us everlasting woe and misery. Finally, that in this short time, heavenly happiness is either won or lost, which shall continue beyond all times, and that damnation and hellish torments most intolerable, and endless, are either escaped, or else procured and sealed up unto us.

§. Sect. 2 That we must not stay for occasions of Christian duties, but seek for them before they offer themselves.

The second rule is, that we do not stay for occasions and opportunities of performing the Christian duties of a godly life, but that we seek for them earnestly before they offer themselves, and carefully take hold of them when we have found them. Concerning the former, we are with our longing desires, to prevent the occasions of well-doing before they are offered, and use all our best endeavors to find them out when they seem to lie hid, and to pursue them with all our speed, when they seem to flee from us. Herein imitate we the practice of worldlings, who having set their hearts upon earthly things, do not sluggishly stand still till they be put into their mouths, but with all vigilancy and diligence spy out all opportunities, whereby they may achieve their ends, and become rich and honorable in the world. And seeing spiritual and heavenly wisdom, which chiefly consisteth in true godliness, is much better then riches and worldly honors, according to that of the Wiseman; How much better is it to get wisdom then gold? and of greater price, and more to be desired then precious stones, or any worldly thing besides; therefore we must seek it as silver, and search for it as for hid treasures; and being (as he teacheth us) the principal thing and chief end of all, we must labor to get it with all our gettings; that is, make it our chief business to attain unto it; according to the example of the wise Merchant, who having by diligent search found the hid treasure, never resteth till he hath made himself owner of it, and gotten it sure in his own possession. Neither is it sufficient with all diligence to seek for all opportunities of godliness, but when we have found them, we must with all speed lay hold of them, and not suffer them to slip from us through our careless delays. And first, when God offereth unto us opportunity and means of serving him in the duties of a godly life, calling and exhorting us unto them in the Ministry of his Word, and encouraging to embrace them, by offering unto us the gracious assistance of his holy Spirit, we must in this very day hearken unto his voice, and not harden our hearts; when he inviteth us to his Supper, we must not pretend excuses, and put him off with delays, and whilst he knocketh at the door of our hearts, by the sound of his Word and finger of his Spirit, we must open unto him, that he may come in and feast us with a banquet of his spiritual graces. Whilest he calleth us to repentance, and offereth unto us the means which formerly have been denied, let us hearken and turn unto him, whilst the acceptable time and day of salvation lasteth. For it is but a day, and nor an age, and when the Sunneshine of the Gospel setteth, and the night of ignorance and superstition cometh, there will be no time of working. Now our Bridegroom calleth and knocketh, and if we open unto him, we shall solace our selves in our sweet communion with him, and the fruition of his love. But if with the sluggish Spouse we pretend excuses, and will not let him in, he will withdraw himself, and then we may long seek him, before we shall find him. Now wisdom crieth out unto us in our streets, and happy are we if we hearken to her voice; for if we now stop our ears to her call, we shall in the day of our affliction, cry and call, and not be heard, as the Lord threateneth.

§. Sect. 3 That we must set our selves most seriously about Christian duties, whē we find our selves best prepared and fitted for them.

Secondly, when we find our selves best fitted and prepared for the performing of holy and religious duties, the Spirit of God disposing us unto them, by enlarging our hearts, and inflaming us with the love of spiritual exercises, by the sweet taste and comfortable feelings which we find in them, we are not to let slip this opportunity, but entertaining these good motions, and nourishing in us these spiritual inclinations, we must set our selves seriously about them. As when the Lord calleth us in the Ministry of the Word, and thereby awakeneth us out of the sleep of sin, we must be ready to say with Samuel, Speak, Lord, for thy servant heareth. When the Lord boreth the ear and openeth our hearts, we must with Lydia, attend unto the things that are spoken, embrace them by faith, and bring forth the fruits of it in the works of love. When he poureth upon us the spirit of grace and supplication, we must retire our selves a-part into our Closets, and pour forth our souls and suites before him by fervent prayer. When our hearts (like David's) are with meditating upon God's manifold mercies, and the sweet taste of his inestimable benefits duly prepared, we must not lose this opportunity by delays, but presently with him sing and give praise. When God hath given unto us ability to perform spiritual duties, whereby we may mutually further the salvation of one another, and put also some zeal into our hearts, whereby we are disposed unto them, let us make no delays, but exhort one another daily, whilst it is called today, lest any be hardened through the deceitfulness of sin. Finally, if God hath put power into our hands, and some pity and charity into our hearts, whereby we are enabled and moved to do the works of mercy, we are to lay hold upon these opportunities, and not hazard the losing of them by our slothful delays; according to the counsel of wise Solomon; Withhold not good from them to whom it is due, when it is in the power of thine hand to do it; Say not unto thy neighbor, Go, and come again, and tomorrow I will give, when thou hast it by thee. For if we neglect our opportunity when God offereth it, he may justly deny it us when we would have it; or if it still continue, he may withdraw his grace more and more, which we have neglectfully abused, and so give us up to our own hardness of heart, to go forward and increase in our former neglect. Finally, seeing our hearts are deceitful, fickle, and flitting, and we have them not so at command that we can keep them close unto good duties, or preserve in them at our pleasure the fire of devotion, it would be our wisdom to take them in their good mood, and to lay hold of the opportunity, for the performing of holy duties, as Prayer, Meditation, renewing of our Repentance, and such like, when we find and feel them best affected towards them; and when we discern that they are well warmed with the fire of God's Spirit, we are to stir it up, and (as it were) to blow it more and more, giving unto it vent in our holy actions, that it may not be choked and smothered. For if we do not take them at this advantage, they will slip away, and the heat of our zeal and devotion growing cool in us, we shall become unfit for any religious duties, and as unable to work our hearts to any frame of godliness, as to fashion the iron to a new figure and form, when the fire is extinguished, and the heat gone out of it.

§. Sect. 4 That we must observe an order in doing these duties, & avoid confusion.

The last rule, respecting the circumstances of a godly life, is, (which I have already in part touched) that for the avoiding of confusion and unsettledness in our course of Christianity, we do not confound and intermingle duties one with another, but that we, upon good advice and mature deliberation, propound unto our selves some good order in the doing of them, allotting unto every hour and part of the day, some special duties to be ordinarily performed in them: As such, and so much time for Prayer, Meditation, Reading, and other religious exercises; such, and so much for the duties of our callings, recreations, and civil employments; for sleeping, waking, rising, going to bed, eating and drinking, conferring, and the like. The which, howsoever we may not superstitiously tie our selves unto for conscience sake, because God hath left the fitting of all times and occasions to our Christian liberty and to spiritual wisdom, as shall be most agreeable and profitable for us in our several places and callings; yet for order sake, and to avoid confusion, inconstancy and utter neglect of good duties; after that upon sound advice we have set down a good order and method for our proceeding in Christian duties, and what time is ordinarily to be spent in them, we are not easily and upon every slight cause to alter our course, but to keep our selves, as near as we can, unto it, unless either necessity, charity, or some unlooked for opportunity of better and more profitable employment, offering it self unto us, do move us in Christian wisdom and discretion, at sometimes to vary from our common course of proceeding. And this we shall find profitable, not only to avoid disorder and confusion, but also to settle our hearts in a constant practice of all good duties, which otherwise naturally affecting variety, novelties, and often changes in religious exercises, by reason of that saciety and carnal loathing which they bring to our corrupt nature, would every hand while be flitting and starting, sometimes performing them in a confused manner, and sometimes neglecting them altogether.

§. Sect. 1 That we can no otherwise aspire to perfection in Christian duties, then by proceeding by degrees.

THe rules of a godly life which respect the matter, form and substance of it, come now to be entreated of. The first whereof is this, that we aspire unto perfection by degrees, and not dream or imagine, that we can the first day, and in the beginning of our conversion attain unto it. For howsoever the Lord is not tied to times and means, but can as soon, and as well perfect the work of our Regeneration, as he did the work of our Creation, wherein he did but say the word, and it was done; and howsoever sometimes, to show the absoluteness and greatness of his wisdom, power and goodness, he maketh quick dispatch of his great work of grace, and causeth some to attain unto a great measure of perfection, by the extraordinary assistance of his holy Spirit, especially such as are converted in their latter times, and having long loytered, are cast behind hand, and have much way to travel, and work to finish, in the very evening of their lives; and some others also whom he sanctifieth from their birth and tender youth, to be his greatest lights shining in his Church: yet this is not usual in God's ordinary course of proceeding, nor much more to be expected of us, then that we should have the stature and strength of men as soon as we are borne, unto which we ordinarily attain by degrees, because we were at once made perfect and complete in the extraordinary work of our Creation. Besides, we have all true saving graces according to the measure and proportion of faith, unto which we cannot at once ordinarily attain in any great perfection, both because it self also must hold some proportion with our knowledge, which is not suddenly attained, as soon as we are converted, unless we had it before; and also because faith (as we have shown) increaseth by degrees, and we cannot attain unto any great measure and fullness of persuasion, but by much exercise in holy duties, and great experience of God's love and goodness towards us. We must not then, in the childhood of our Christianity, think that we can attain unto the perfection of old men in Christ, and so accordingly in our words and profession, after a glorious manner take upon us; but we must be content, with the Apostle, whilst we are children, to do and speak as children, and when we become men, to put away childish things. We must not think, when we are first bound to this spiritual trade, that we can learn and practice it in any perfection the first year; when as seven years are thought little enough for manual trades, which are not so difficult to flesh and blood. No liberal Art is gotten without much pains and study, and many years are required, before we can be any great proficience in any of the chief professions, Divinity, Law, or Physic: and shall we think that Christianity, which is the highest and hardest of all, can be attained unto in any perfection, without much study, practice, and experience? It is not possible. Well may we deceive our selves with shows and shadows, and deceive others with outward flourishes of a glorious profession; but we cannot otherwise attain unto any perfection in substantial practice, but by degrees; and as possible it is at one leap to mount to the top of an high ladder, which others climb step by step; as to come to the top and perfection of Christianity, unless we proceed from one degree to another. If we would be wise builders, we must not think that we can in the very beginning set up the roof, and adorn the house within, that it may be fit for habitation; but we must finish our work by degrees, and after we have provided store of materials, holy desires and good resolutions, we must spend much time and pains in laying a sound and sure foundation, large and deep, which (being as it were under ground) maketh no great show to our selves or others; even that foundation of which the Apostle speaketh, repentance from dead works, faith towards God, and the knowledge of the principles of Christian Religion.

§. Sect. 2 Of the degrees by which we must aspire to perfection.

First, we must see and feel our misery, both in respect of sin and punishment, in the looking glass of the Law, wherewith being thoroughly humbled, and utterly denying our selves in the work of salvation, we must flee unto Christ, hungering and thirsting after him and his righteousness, and then apply him unto our selves by a true faith, the which at the first (like the hand of an Infant) is weak in apprehension, but by degrees cometh to more strength. And if we proceed not by these steps, we build upon a false or sandy foundation, and our building in short time, seem it never so stately, will become ruinous; and our faith which at the beginning is in our conceit a full persuasion, will by our fearful relapse, when we come to be tried by the winds and floods of temptation, show that it was, at the best, but carnal presumption. If we would approve our selves to be good grounds, after we have received the seed of the Word into good and honest hearts, we must keep it, till it have taken fast rooting in us, and bring forth fruit with patience; and not like those that are compared to the stony grounds, who incontinently as soon as the seed is sown, without any prick of conscience, or sound humiliation for sin going before, do receive the Word with joy, and forthwith bringforth a green blade of a flourishing profession, which for want of root never cometh to bring forth fruit, but withereth as soon as the sun of persecution ariseth. We must not be like meteors, which soon after their first beginnings make the greatest show; nor like a fire of thorns, which as soon as it is kindled, giveth the fairest blaze, and maketh the most noise and crackling; both which decrease by little and little, till they disappear and be wholly extinguished; but like the morning light, which shineth more and more unto perfect day. We must not be like mushromes, which come to their perfection in one nights growth; but trees of righteousness of God's planting, which are still in growth, and bring forth most fruit in old age. We must not resemble Summer-fruits, which are soon ripe, and soon rotten, and best of taste when they are first gathered; but winter fruits and long lasters, which are a great while in coming to their perfection, and relish best, and give wholesomest nourishment in their latter end. We must be like Infants in the womb, which stay their time and come to their growth by degrees, and not, by making more hast then good speed, prove abortive births; for as in nature there is a growth by degrees, from the least to the greatest perfection, both in respect of the body and mind, from which common course of nature our Savior Christ himself was not exempted, who is said to have increased in wisdom and stature, and in favor with God and man: so in our spiritual growth, we cannot attain to the pitch of perfection in our first beginnings, but being then little children and weaklings in grace and goodness, we grow from knowledge to knowledge, from faith to faith, and from one degree of grace to another, unto a perfect man, and unto the measure of the stature of the fullness of Christ. Whereof it is that one of the Ancients saith; I would not upon the sudden attain to my highest pitch, but grow towards it by little and little. For look how much the rash impudency of sinners displeaseth God, and so much he is pleased with the modesty of the penitent. And therefore let us not nourish in us this fond conceit, that we either have already, or may in our first entrance into the course of Christianity, attain any great perfection, unto which others scarcely aspire, after great pains, and long time spent in spiritual exercises; for this will but puff us up with pride, and make us ready to despise and censure others which were in Christ long before us, whom we seem to our selves to have outrun, whereby we shall move the Lord to deny his grace, which being withdrawn, we shall by some fearful fall discover our weakness. It will make us rest in that which we have, as though it were sufficient, and not to labor and strive after more perfection, and so keep us from being something, by pleasing our selves in our own nothing; seeing all the seeming perfection unto which we have attained, is not grounded upon fauing knowledge, a lively faith, and a sound judgment, but a sudden flash of unconstant passion, and hath in it no substance and solidity, but is like an empty bladder, which is suddenly blown up with the wind of pride. Or finally, if we be awakened out of our dream, and upon serious examination find how far short we come of our account, we are ready to sit down discouraged, despairing of coming to any perfection, seeing we have scarce attained to the first degrees of it.

§. Sect. 3 That we must fit our burden according to our strength.

The second rule is, in the exercise of Christian duties, that we fit our burden to our strength, so as we may be able to perform them in sincerity and truth, yea with cheerfulness and delight, and not oppress our selves with an unsupportable weight, by taking upon us more then we are able to bear. In which respect many offend, especially young professors, who being children in Christ, and endued but with a small measure of the gifts and graces of God's Spirit, do seek to match and exceed those who are come to a ripe age, and to a great measure of perfection, in all outward duties of Religion and a godly life. As for example; because these being endued with a great measure of knowledge and grace, besides excellent gifts of nature, and both much helped and perfected with long practice and experience, are able, according to all occasions, to conceive prayers, and to continue in them with perseverance, pouring forth their souls with great freedom and liberty of speech and spirit, words coming at will, and not being any stop, in inventing of them unto their devotion and fervency of affection, but like streams from the fountain, flow freely and kindly from them: therefore they also, wanting knowledge and the spirit of supplication in any good measure, do notwithstanding tie themselves to the same task, and not only contemning all forms, impose a necessity upon thenselves of conceiving all their prayers upon the sudden; but also of continuing and holding out as long a time in this exercise, as those that have been longest practiced in it. Upon which it must necessarily follow, that their devotion and affection must be much cooled and distracted, when as the powers of their soul are taken up wholly with invention of words and matter; and that through ignorance and want of gifts, many things will be impertinent, the same things often repeated, because new matter cometh not to mind, many imperfect, and scarce sensible speeches, without any order or coherence uttered, to make up the breach, where knowledge, invention and memory have failed them. Others seeing some great proficience in godliness, and long exercised in mortification, strict in their courses, denying the world with all unlawful pleasures, subduing their flesh with moderate fasting and abstinence, and such like spiritual exercises, they also, though but newly entered into the profession of Religion, will not only labor to imitate, but exceed and go beyond them, though not in inward truth and spiritual duty, yet at least in bodily exercise and outward show. If they abstain from unlawful pleasures, these will restrain themselves of those which are lawful. If they be moderate in their honest recreations, these will not use any at all. If they subdue the flesh with fasting, that they may be more fit for prayer, and other parts of God's service, these will pine their bodies, and so impair their health and strength, that they are made unfit to perform any Christian duties with any cheerfulness. If they avoid immoderate mirth, carnal joy, and scurrilous jests, these will scarce admit a smile, and place much of their Religion in continual mourning, in a sorrowful and dejected countenance, and in an austere carriage of themselves in all companies, not knowing, that as there is a time for mourning, so also for rejoicing; that Christian joy beseemeth none but Christians, seeing they only have interest and right in the causes of it, and that we may, yea ought to rejoice in the Lord with a double joy. Finally, they content not themselves to match in these outward shows and bodily exercises, those who far excel them in inward graces, nor to overtake those who have set out long before them in the race of Christianity, unless they quite outstrip them, and leave them far behind. The which must needs proceed either from spiritual pride, which maketh them ouerweene their gifts, and to think their strength fit for the hardest task; or from hypocrisy, which maketh them to supply, in outward shows, what is wanting in inward substance, or at best, from blind zeal, which transporteth them beyond themselves and their abilities in a flash of passion. But if we mean to hold on a constant course in Christianity, we must avoid this practice, and being truly humbled in the sight and sense of our own frailty and weakness, let us so begin, as we may continue, and hold out to the end, with daily increase in all grace and goodness. Let us so be careful to tame the flesh with due and seasonable severity, as that we do not impair our health, disable our bodies to the service of God, nor deprive our souls of all comfort, whereby they are made cheerful in all Christian duties. Let our zeal carry us as far and fast as it will, but let it not over-carry us beyond all bounds of spiritual wisdom and discretion. Let us not rashly undertake a task, before we have examined our strength, whether it be sufficient for it; and ere we cast the burden upon our shoulders, let us poyze and weigh it, that we may know whether we shall be able to continue under it without fainting, till we come to the end of our journey. Finally, let us so labor to bring our outward man to conformity in bodily exercises and external duties, with those which are greatest proficience in Christianity, as that we do not forget to spend our greatest pains and strength in mortifying our sinful lusts; as pride, covetousness, rash anger, malice, envy, uncharitableness, and the rest; and not only to adorn our souls inwardly with all sanctifying graces, love, humility, patience, zeal, and such like, but also to approve the truth and sincerity of them by our works of piety, righteousness and mercy towards the afflicted members of Jesus Christ. For to neglect these, and to be strict in outward shows and bodily exercises, is (as it were) to bestow much cost upon the outside of the house, and to let the inside lie full of rubbish; to decke the body, and neglect the soul and life of Religion, which consisteth chiefly in inward graces, and the practice of them in the main duties of holiness and righteousness; to esteem the shell more then the kernel, and to make our selves (as our Savior compareth such) like unto painted sepulchers, which are outwardly trimmed, and gorgeously gilded and painted, but within, full of rottenness and putrifaction. What doth it profit (saith one) that thou afflictst thy body, when as thine heart is never the better? To fast, and watch, and not to mend thy manners, is as if a man should bestow great pains without the Vineyard, in weeding and manuring, but leave the Vineyard it self neglected and vnhusbanded, and fit for nothing but to bring forth thorns and thistles.

§. Sect. 4 That we must exercise our selves in the duties of a godly life, according to the measure of grace received.

To which purpose let us consider, that the Scriptures require, that we should exercise our selves in the duties of a godly life, according to the measure of grace given us, and not in such things as are above our reach and strength. They do not command that we should torture our devotion, by setting it upon the rack, and undertaking things above our ability, but that our service of God should be a free-will offering, and performed with cheerfulness & delight: not that Christians should be all of one size and spiritual growth, and perform their duty in equal perfection; but that we perform that which we are able, in sincerity and truth, according to the measure of the gift of grace received, and that we should grow up by degrees unto a perfect age in Christ. So the Wise man willeth us, not to be righteous and wise overmuch; whereby he meaneth, not only a righteousness and wisdom of our own framing and fancying, which is contrary to the Word of God; for so it is not lawful, not only overmuch, but not at all to be wise and righteous; but that we do not take upon us more outward show and semblance of wisdom and righteousness, then our inward substance of grace will bear out in sincerity and truth; or such a degree of it as is quite above our reach and strength. To which purpose the Apostle speaketh and exhorteth, that no man should think of himself more highly then he ought to think; but to think soberly, according as God hath dealt to every man the measure of faith. And this is that which our Savior meaneth, (when excusing his Disciples for not fasting like the Pharisees, he saith, that no man putteth a new piece of cloth into an old garment, nor new wine into old bottles:) namely, that there is no wisdom to impose strict and hard exercises upon young beginners and tender weaklings in faith, seeing it is the next way to discourage them quite in their good proceedings, and to bring all to naught. For when the duties which they undertake exceed their strength, and the measure of their faith and inward grace, having no internal virtue to support themselves, they grow presently faint and weary both of their practice and profession. When they have put themselves into an unpleasing prison, they are never well till they have broke out, taking their liberty even unto licentiousness. When in the course of Christianity they have over-loaded themselves, they are soon tired, and cast off their burden in the midway. When in running the spiritual race they strive and strain themselves at their first setting out, even above their strength, they are presently out of breath, and giving over the race, leave the goal and garland unto those who wisely fit their pace to their power and activity, so as they may hold out unto the end. In which regard one of the Ancients (otherwise strict enough) professeth, that immoderate fastings, especially in weaklings, did much displease him, because he had learned by experience, that an Ass wearied in his way, is ready to seek many turnings. And preferreth sparing and sober diet, and a stomach always retaining an appetite, before fasts of three days continuance.

§. Sect. 5 That they who undertake matters above their strength, cannot do them in sincerity, but in show only.

Again, for small proficience in Christianity, to tie themselves unto the same exercises, which are performed by those that have attained to greatest perfection, both in respect of matter and manner, measure and degree, what is it, but as if a child should travel in a man's shoes? what is it, but to bring the exercises of Religion unto a fashion, of which, everyone must be, who will be in any esteem? what is it, but to fit all bodies with the same garment, and to make all Christians of one size and stature, leaving no distinction of childhood and riper age? And what do they who thus do, but open a gap to gross hypocrisy, and shut sincerity out of doors? For how can we be sincere, when we have no measure of inward grace in any proportion answerable to the show of our outward duties? or how can we perform service unto God in them, heartily and cheerfully as he requireth, when as wanting a support of inward gifts, we toil our selves above our strength? Finally, how can we think that to exercise our selves in things above our power and reach, is to take upon us Christ's yoke and burden, and not rather such as are of our own making and imposing, seeing he hath taught us, that his yoke is easy, and burden light, bringing quiet rest unto our souls, and not an intolerable weight, which pressing us down and vexing us, maketh our lives unpleasant unto us, and our hearts never at ease until we have again cast them off? Rather let us imitate the example of David, who having an humble conceit of himself and his own gifts, even like a child new weaned, kept himself quietly within his compass, and did not exercise himself in great matters, or in things too high for him. To which purpose, let us observe these two rules; first, that we do not set forth all that we do gloriously to the show, but always so order the matter, that our practice of Christian duties do not come short, but always exceed our outward profession, and that we be more holy and religious in truth, then we desire to be in outward appearance. For nothing maketh men so forward to undertake great matters which are above their strength, as a desire to gain a greater esteem of their inward gifts and outward duties in the sight of men, then they any ways deserve in their true worth. Secondly, in the undertaking of any exercise of godliness, let it be our care, that we have a sufficient measure of inward grace and spiritual strength to support us, that we may continue constant in it unto the end. For if the fountain be not sufficient to nourish the streams, they will soon grow dry; whereas if it be full, they will plentifully flow of their own accord. If we have not an inward stock of grace to maintain our expenses in outward and bodily exercises, all quickly will be spent and consumed, and we shall become beggars and bankrupts in all grace and goodness. And unto this our Savior adviseth us in the parable of the wise builder, who intending to erect a Tower, sat down first and counted the cost whether he had sufficient to finish it, lest haply after he had laid the foundation, and not being able to finish it, all that beheld it, should begin to mock him, &c.

§. Sect. 6 That we must not undertake too many things at once.

The third rule is, that we do not cumber our selves with too many businesses at once, but that we orderly proceed from one duty to another, not undertaking a new employment, till we have brought that which we had first in hand, to some good effect. For as nature intendeth not many things at once, because being of finite virtue and operation, it cannot compass and achieve them all together, but uniteth all its forces and vigor, that it may perfect that at which it chiefly aimeth: so upon the same reason, grace followeth the same course, and because our understanding is but of small capacity and extent, and cannot without confusion comprehend many things at the same time; and our wills weak and unable to make sound and good choice, when as they are troubled with confused variety of many objects, and the zeal and ardency of our affections much weakened and cooled, when as they are distracted and divided between many things desirable; and finally, the wit dulled, the spirits spent, and the body tired, when as they are exercised about more employments, then by their virtue and vigor they can achieve; therefore it chooseth this as the best course, to do one thing after another, and undertaking the best and most necessary duties in the first place, not to think of or affect another, until that be brought unto some perfection. For as the fire lying together giveth great heat, but being scattered abroad, soon goeth out; and the River running in the same current, is of such force that nothing can stop it, but being divided into many little streams and riuelets, becometh weak, and of little strength: so, if the fire of our zeal be united about one object or Christian duty, it will be able to achieve it with great fervency, and the stream of our devotion, running wholly in one course and current, will be of such force, that nothing shall be able to divert or hinder it; but let them be scattered and divided about multitudes of employments at the same time, and their heat will be abated, and their strength so weakened, that they will not be able to bring any one good duty to any reasonable perfection.

§. Sect. 7 That we must not busy our selves in other men's matters.

The fourth rule is, that we be not busy and curious in prying into the lives of other men, and spying out their infirmities; nor strict and severe in censuring and condemning their faults and imperfections, when we have taken notice of them. For he that undertaketh much business abroad, must of necessity neglect his own at home; he that is curious in searching and examining other men's manners, will find no time to look into his own. The which we see daily verified by woeful and lamentable experience in many Professors of these times, who spend all their zeal in censuring of others, and in exclaiming against the corruptions of the times, the disorders in the Common-wealth, the faults of Governors Civil and Ecclesiastical, the defects and blemishes of the Church, and in the mean time are cold and negligent in searching out their own sins, in reforming their own manners, and in the duties of sanctification, and of a godly life. The which, is oftentimes done, not so much out of a true mislike and hatred of others vices and corruptions (for then they would make speed to pursue and subdue them with greater detestation in themselves, out of a feeling experience of the manifold evils which they bring upon them) but to magnify their own zeal, which will not suffer them with any patience to tolerate such faults and corruptions, to disguise and hide their own vices, under this show of misliking others sins, and to commend themselves, and get the name of forward Christians, by dispraising those who come far behind them in outward show. But if we would make any good progress in the ways of godliness, we must be more diligent in reforming our own lives, then in censuring other men's; and in using all good means, which may furnish us with saving graces, and further us in all good duties, then in spying out how far others come short in them, and in censuring them for these defects. For as it is not the way of thriving in our worldly estate, to sit still and exclaim against others ill husbandry, but diligently to follow our own business; so it is no course to grow richer in grace, and in the fruits of godliness, to censure and inveigh against others, as unthriving Christians; but carefully to look unto our own estate, and to use all good means whereby we may better it. Yea in truth, this supercilious pride, in over-weaning our own gifts, and censuring and condemning other men's defects, moveth the Lord oftentimes, to withdraw from us those graces and good parts which we seem to have, whereby we are disabled, either in substance or show to proceed in any Christian course, and oftentimes overtaken with some foul sins, to the end, that being humbled in the sight of our own frailty, we may become the more charitable towards others, and ceasing to pry into their infirmities, we may with all our endeavor, seek to amend our own lives.

§. Sect. 8 That we must take heed, lest daily use of Christian duties make us cold and formal in them.

The fifth rule is, that we carefully take heed, that through the daily use of Christian and religious duties, they do not become cold and formal, and performed, rather for custom then conscience sake, doing them still, because we have long done them, rather then out of a lively sense of their profit and necessity; like those who go to feed, not because they have any appetite to their meat, but because it is dinner time; and betake themselves to rest, not in regard that they find themselves sleepy, but because their ordinary time is come of going to bed. But let the same causes which moved us first to undertake them, move us still to continue in them, namely, the love of God, and obedience to his Commandments; an earnest desire to glorify him, by doing the duties of his service, and so to carry our selves, as that we may please him in all things, and have both our persons and actions accepted of him, that we may hereby adorn our profession, edify our brethren by our good example, be more and more enriched with all sanctifying and saving graces, strengthened to all good duties, and so more and more assured of our own salvation. For if we be not still moved by these causes and considerations, to perform the duties of God's service; but do them in an ordinary course, and never think why, nor to what end, we shall soon grow cold and formal, serving God after such careless and negligent manner, as that neither we nor our service shall be accepted of him.

The sixth rule is, that with all care and watchfulness, we preserve our zeal and devotion in holy duties in their full strength, and not suffer them to decline in any part of their heat and fervency, seeing as in all things that are good, declinations are dangerous, so most of all in spiritual graces and holy duties, which being no natural habits, but continually opposed by our inbred corruption, and the malicious fury of all our spiritual enemies, declinations in them do speedily bring us to headlong ruin, the least remissions causing intermissions, and these total neglect and utter defection. An example whereof we have in the Church of Ephesus, who falling from her first love, that is, remitting some degrees of the fervor and zeal of her affection, and not repenting of it, when by Christ she was admonished, stayed not in this first degree of declination (for who can stay himself that is going down the hill, who besides his own natural proneness to go on, hath so many malicious enemies at his back to thrust him forward?) but from one degree to another, fell within a while to utter Apostasy. Neither must it in our declinations give us any comfort, that we still retain some parts and remainders of our former goodness; for as no man can rise to any height of perfection, but by degrees; so neither any that hath had any shows of goodness, though merely civil, can at the very first become extremely evil, but by degrees declineth, till at last he cometh to the height of wickedness. And as a small chinke in a ship doth not at first let in water enough to sink it, if it be carefully looked to, and the water pumped out as fast as it cometh in; but if it be neglected, from a little rift, groweth at last to a desperate leak: so our small slips will not sink our souls into the gulf of perdition, if they be quickly espied, and carefully repented of and amended; but if we continue in them with careless neglect, they will enlarge themselves, and increase from one degree to another, till they come to a full height of desperate wickedness. The same care and providence therefore which we take for our bodies, let us also take for our souls, using wholesome spiritual food and diet, to preserve them in their perfect health and strength; or if we so much as fear any declinations, let us withstand the first beginnings with timely Physic, seeing small and scarce sensible remissions, will by degrees bring us into deep consumptions of all grace and goodness. And as we find it necessary for the preserving of water in its full heat, to keep a good fire still under it, because it is not a natural property of it, and therefore if it be not preserved by the same means by which it was first caused, it will within a while grow lukewarm, and soon after stone-cold; and as the fire it self will continue no longer burning then we put fuel unto it, because it is not in its proper element, but will slake and abate by degrees, until at last it vanish into air, and leave nothing behind it but cold ashes: so our zeal and devotion in holy duties, being supernatural gifts and qualities, contrary to corrupted nature, and being spiritual, and of an heavenly nature, when they be in us, who are earthly and sensual (as it were) out of their own proper place and element, they will not continue, if we nourish them not by the same means by which they were bred, adding daily unto them new fuel to preserve their heat, but will soon grow remiss, and quickly after soon cold. And as they, so also their motions in the duties of godliness, not being natural, if they be not followed with a continued strength, by which at first they were made to move, they will, like the unnatural motion, be violent in the beginning, slack and slow in the middle, and in the latter end faint, and utterly desist. The which we have seen often verified, by the too lamentable experience of many professors in our days, who having been forward and fervent in their youth, by remitting some degrees of their zeal, and through the temptations of the world fawning or frowning upon them, become more slack and slothful in religious duties (resting in a formal fashion, and in the outward act; without any quickening power, or internal life of zeal and devotion) have declined in their riper years to a loathsome lukewarmness, and to dead and desperate coldness, worldliness, and profaneness in their old age.

§. Sect. 1 That the Scriptures require this growth in grace, from the least degrees to the greatest.

THe last rule of direction for the leading of a godly life is, that we content not our selves with that small measure of grace which we have received, nor rest in those duties which we have already performed, but that we labor to grow daily, and increase in grace, and in the Christian practice of a godly life. For as in nature, things stand not at a stay, but as weary of the state of imperfection, tend to perfection, gro 〈…〉 p therein from one degree to another, till they come to the high 〈…〉 as the grain of come taking root in the earth, shooteth up into 〈…〉 ade, and then groweth to have an ear, and so ripening, multiplieth it self in its kind; and the little kernel springeth first into a small shute, and then groweth by degrees to a flourishing and fruitful tree; and man himself conceived of a little excrementall matter, groweth first in the womb, by degrees to a perfect shape in all the parts and lineaments of a true human body; and then after the birth, from childhood to youth, and from thence to ripe age and full stature) so the growth of grace proceedeth from imperfection, to one degree of perfection after another, until we come unto a perfect age in Christ. And as sick men newly recovered, cannot rest contented that they live, but long after their wonted strength, desiring first to sit up, and when they can do this, are not satisfied, but desire ability to walk, and to recover their stomach and appetite, and then to go abroad, and not so content, wish to be freed from faintness, to be restored to their former good habitude, plight, and liking, and in a word, are never quiet in their desires, till they have recovered their perfect health: so we, having been sick in sin unto the death, after we are revived and quickened by God's Spirit, do not content our selves with some first degrees of spiritual life, and beginnings of health and strength, but long and labor by all good means, that we may daily increase in them, until we attain unto them in full perfection. And this growth in grace, and in the practice of all holy duties is commended unto us, both by testimonies and examples. The Apostle would have us to be no more children, but to grow up unto him which is the Head, even Christ. And beseecheth and exhorteth the Thessalonians, not only to continue constant in the ways of holiness, and to please God, but that they would abound more and more. And the Apostle Peter requireth, not only that we should continue steadfast, but that we should grow in grace, and in the knowledge of our Lord Jesus Christ. To which purpose, Augustine thus adviseth; Let that which thou art, always displease thee, that so thou mayest come to that which thou art not. For where thou hast pleased thyself, there thou stayest. And if thou once comest to say, I have enough, thou art undone. And another persuadeth us so to live, that always the present days may be better then those which are past, lest beginning to decline by little and little, it be at length said unto us, Ye did run well, who hindered you, that you should not obey the truth? A notable example hereof we have in the Apostle, who when he had long run in the Christian Race, and outrunne all others that set out long before him, yet forgot those things which were behind, and reached forth to those things which were before, and still pressed towards the mark, for the price of the high calling of God in Jesus Christ. And in the Church of Thyatira, who hath this commendation, not only that they excelled in good works, charity, service, faith, patience, but also that their last works were more then their first. The contrary whereof, the Apostle reproveth in the Hebrews, namely, that when for the time, they ought to have been teachers, they had need to be taught themselves the first principles of the Oracles of God, and were become such, as had need of milk, and not of strong meat. And our Savior condemneth it in the Church of Ephesus, that she had fallen from her first love. And in the Church of Sardis, of whom he saith, that he had not found her works perfect before God, that is, tending and growing towards perfection. Neither must we be content with some degrees of spiritual growth, but we must propound unto our selves the mark of perfection, unto which, because we cannot attain in this life, therefore we must put no end here to our labor and endeavor, but strive daily to come nearer and nearer unto it. So the Apostle exhorteth us never to leave, till we have cleansed ourselves from all filthiness of the flesh and spirit, and till we have perfected our holiness in the fear of God; propounding unto us no other mark to aim at, but the mark of perfection. And telleth us that God hath therefore instituted the Ministry of the Word, that he might thereby bring us unto a perfect man, and unto the measure of the stature of the fullness of Christ. Thus he exhorteth the Hebrews, that leaving the principles of the doctrine of Christ, they should go on unto perfection. And the Apostle James exhorteth us to aim at such a perfection, as wherein there is no want: Let patience have her perfect work, that ye may be perfect and entire, wanting nothing. And lest we should grow sluggish, because we suppose that we have already matched our patterns in perfection, we have not only examples of God's Saints set before us for our imitation, as Noah, Abraham, Job, David and the rest, but even of God himself, who is infinite in all perfection. Be perfect (saith our Savior) as your heavenly Father is perfect; not in degree, seeing his perfection is above all degrees; but that we should strive to be herein like unto him, seeing we profess that he is our Father, and we his children.

§. Sect. 2 Reasons moving us to aspire unto perfection.

Besides which testimonies and examples of holy Scriptures, tending to persuade us unto this continual growth, till we attain unto full perfection, there are also many reasons grounded upon them, which may quicken our endeavor in this kind. As first, because though we have made good beginnings and proceedings, yet if we be not still growing and going forward towards perfection, all we have done already, is not praiseworthy in the sight of God, who being in his own nature most perfect, liketh of nothing which is not like himself, and tendeth not unto perfection. Secondly because we cannot stand at a stay in the course of Christianity, but are still proceeding, or else declining and going back; either we are rowing against the stream, or else are carried downward, though we perceive it not. To which purpose one observeth, that Jacob in his vision saw Angels upon the Ladder, ascending and descending, but none sitting or standing still: because we have not here an abiding City, but we seek for one to come. Either we must be still ascending, or we shall descend: if we will stand still, we shall surely fall; like those who are upon an high & narrow bridge, whose greatest safety in passing over is in their best speed. For howsoever Christians, which have attained unto some good degree of perfection, and to a settled course in godliness, may carry themselves with such uniform constancy in all outward duties, that themselves cannot discern any remarkable difference, yet even in them there is daily some proceeding in respect of their inward graces, hearts and affections, and although their actions and operations may, by reason of temptations and spiritual dissertions, decay in their sense and feeling; yet in respect of their habits and disposition, they are still proceeding to more perfection. Thirdly, because we can no otherwise be assured of our spiritual life in grace, of which, motion and proceeding is an inseparable consequence. For it is not with our souls as it is with our bodies, which are of short life, and shorter growth, having their increase, full stature and declination, seeing they, as long as we live, do proceed from one degree of perfection unto another, till after this life they come to a perfect age in Christ. They are herein like unto the morning light, which still increaseth and shineth more and more unto the perfect day; but herein unlike the Sun, in that there is in this life and light of grace, no time of setting or declination; and therefore the beauty of Christ's Spouse, is compared to the brightness of the morning, which still increaseth, and not to the afternoons light, which abateth more and more. They are trees of righteousness of God's planting, which always flourish; and when they come once to bring forth their fruits, they never grow dry and barren, but are still purged and pruned by him that set them, that they still bring forth fruit in more abundance; herein unlike other trees, and resembling only the Palme and Cedar, in that they continually flourish, and most exceed in fruitfulness in their old age, as the Psalmist noteth. God's children are not like false conceptions and dead moles in the womb, which quickly come to full growth, and then standing at a stay, prove abortive births; but staying their appointed time, are perfected by degrees in their shape, parts, and all their lineaments, and after their birth stand not at a stay, (for there are no dwarfes in God's family) but grow from strength to strength, and from stature to stature, till they come to a perfect age in Jesus Christ.

§. Sect. 3 That except we grow in grace, we can have no sound comfort in our estate.

And therefore when there is no growth in grace, nor in the practice of holy duties, we can take little comfort in such a state: but as it is a grief to parents, when as their children grow in age, and not in wisdom; and an ill sign that nature is out of frame, and hindered in her course, when as in their bodies they stand at a stay, and though they eat, and drink, and sleep, yet do not grow at all in their stature: so have we more just cause to grieve, when after many years we remain children in knowledge, and weaklings in all saving grace; and may take it as an ill sign, that there is little grace in us, or some notable impediment which doth stop and hinder it in its operations, when as having enjoyed for a long time, the spiritual food of the Word and Sacraments, we grow not up thereby, nor any whit increase in our strength and stature. We are pilgrims and travelers (as we profess) towards our heavenly home, who are still going on, and every day dispatch some part of the way; but if we stand at a stay, and after many years spent, are no more forward in our journey, then we were at our first setting forth, it showeth plainly that we are no true travelers, but loiterers, that lazily lie lusking in our Inn, or that we have not gone in the right way that leadeth to our Country. We would be counted soldiers in the Christian warfare, and profess that we fight against the spiritual enemies of our salvation: but if Satan in every temptation prevaileth with us; if the world hath so allured us by her bewitching baits, that we are in league and love with it, if after many years we have got no conquest over our corruptions, pride, covetousness, voluptuousness, malice, envy, and such like; but that they still reign and rule in us as in former times, it is a sign that we either are none of God's▪ Soldiers, seeing we have made a peace with his enemies, or that we are notable cowards, who justly deserve to be casheered, and that there is little grace or goodness in us, seeing so long time, and large means have so little improoued and increased it. Doubtless (saith one) he is not good, who will not be better: and when thou ceasest in thy desires to become better, thou ceasest also to be good. And again, no man hath attained to any perfection, who doth not desire, and labor to be more perfect: and so much the perfecter doth every man approve himself, by how much the more earnestly he striveth after perfection. Moreover, true virtue knoweth no end, nor is circumscribed with time; and the fear of the Lord endureth forever. The just man thinketh with Paul, that he hath never apprehended that which he pursueth; nor ever saith, I have enough, but always hungereth and thirsteth after righteousness; so that if he should live forever, he would also forever desire still to be more just, and would strive with all his strength to proceed from good to better. For he is not a mercenary that hath hired himself to do God service for a year, but a son of the family which continueth forever. Finally, let us labor daily to grow in grace, by exercising it continually in the duties of godliness, both because otherwise we can have no assuracne that it is true and substantial, but hypocritical, and a bare shadow, seeing all true grace is growing grace, like the grain of mustard-seed, small at the first, and great afterwards; and also because if we do not increase our Lord's Talents, he will take them from us, and give them to faithfuller servants; and seeing through our negligence we have deprived our selves of the substance, he will also take away from us the show and shadow; according to that of our Savior; Unto him that hath, shall be given, and he shall have abundance; but from him that hath not, shall be taken away, even that which he seemeth to have.

§. Sect. 4 That if we desire to grow in grace, we must carefully use the means which may further us in it, and what these means are.

Now if we would attain to this Christian growth, we must use all good means which may further us in it: for in vain he professeth his great desire to be rich, who neglecteth all good husbandry and means of thriving; or to grow in strength and stature, who will not use food and clothing, which are the ordinary means to attain unto them. Yea, if we desire spiritual growth in grace and goodness, we must take more then usual pains, seeing as to the augmenting of the body, there is required more meat, and better concoction, then for the preserving of it in that stature and strength unto which it hath already attained; so unto our growth in grace, and increasing of our spiritual stature, it is necessary that we more diligently use the means, and receive the food of our souls in greater quantity, and with better stomachs, then only to hold (as we say) life and soul together, and to preserve our graces in their bare being and present plight. Now the means of increasing in grace, and proceeding in the practice of all Christian duties, are the same by which they had their first beginnings; as the careful and conscionable hearing of the Word preached; for we must, like new-borne babes, desire the sincere milk of the Word, (which is also the seed of our Regeneration and newbirth) if ever we mean to grow up thereby. So also the reading of the Word, and use of the Sacraments, meditation, holy conferences, of which we have spoken in part, and shall say more in the following discourse. But above all, invocation and prayer, desiring God, who is the Author of our spiritual birth and being, and also of our preservation and growth in godliness, that he will perfect his good work which he hath begun in us, sanctify us throughout in our souls and bodies, and bring us from one degree to another, till at last we come to a perfect man in Christ; whereof we have the holy Apostles in many places as fit precedents and examples, who by their fervent prayers crave at God's hands this growth in grace for themselves and others. Finally, if we would be good proficience in God's service, we must often think of the worthiness and excellency of our heavenly Master, who is the chief Goodness, and infinite in all perfection, and therefore, above all, deserveth our best pains and diligence; of his inestimable love towards us shining in our Creation, Preseruation, and that great work of our Redemption, by the death of his dear and only Son; for who would not love him, that hath so loved us, and labor to approve it by striving to serve him daily in more perfection? Of the Passion and sufferings of Christ, which will make us think that we can never do too much for him, who hath done and suffered so much for us. Of the perfection which the Law requireth, under the penalty of a fearful curse, and of the gracious promises, and sweet encouragements of the Gospel, belonging to all those who strive and labor daily to attain unto this perfection. Of the manifold and inestimable blessings, both temporal, spiritual and eternal, which God hath partly put presently into our hands, and partly confirmed unto us by infallible assurances: all which liberal and bountiful wages, if we be not too too ungrateful, will make us daily to double our diligence in doing him service. Finally, we must oftentimes meditate of the brevity of our lives, and uncertainty of this short time, compared with the excellency and eternity of our heavenly happiness, promised to all them who spend this momentary and uncertain time in the duties of God's service; the which, if anything will move us to improve the time present to the best advantage, seeing we are not sure of another day; like wise Merchants who lay hold of a good penny-worth when it is offered; and the prudent Pilot, who setteth up all his sails whilst the wind and tide favor him, because he is uncertain how long it will last, and his opportunity being once past, cannot be recovered at his own pleasure.

§. Sect. 1 That if we will lead a godly life, we must use the means enabling us unto it.

VNto the rules of direction, which help and further us in the duties of a godly life, we are to add the consideration of certain special means respecting practice, whereby we may be the better enabled to perform them. For as God in his Decree hath ordained the ends at which we must chiefly aim, that we may attain unto them; so also the means which conduce unto these ends. As for example; he hath propounded his glory as the supreme end of all things; and withal, diverse means whereby it is advanced and magnified, as our faithful service and obedience to his Commandments, faith in Christ, and such like. He hath ordained us to salvation, and that we may attain unto it, he hath linked his Decree to this end by certain subordinate causes and means, as Creation, Redemption, Effectual calling, Justification, Sanctification, and Preseruation. He hath decreed that we should live our natural life unto our appointed time, but withal, that we should use the means of food, clothing, sleep, physic, by which it is preserved and maintained. And thus also as he hath ordained that we should live the life of grace, so likewise that we should use the helps and means which he hath appointed for the beginning, continuing, and finishing of it: which if we neglect, we can have no more hope of attaining unto it, whatsoever fair pretences we make of our fervent desires to achieve this end, then of coming to happiness, being destitute of holiness, without which, the Apostle telleth us, we shall never see God; or of living to old age, without the use of the means, meat, drink, and apparel; or of living to God's glory, when as we delight in the works of darkness, and shine not in the light of an holy life. The which as it must make us careful to use all good helps appointed by God for the enabling us unto the duties of a godly life; so our second care must be, that we use them as means, and not supreme and principal causes, but relying our selves chiefly upon God, his wisdom, and goodness, power, and promises, the death and Resurrection of Christ effectually applied unto us by the holy Spirit, let us use these means, as being his ordinances which he hath appointed to serve his providence, yet without putting our trust and confidence in them, as sufficient in themselves to confer grace, or to enable us unto the duties of a godly life; seeing without the chief Worker assisting us in the use of them by his holy Spirit, they are able to do nothing; and contrariwise, if they be wanting, he is all-sufficient without them, to make us live holily in this world, and happily in the life to come. Now these means are either ordinary, and in continual use upon all occasions; or extraordinary, and to be used but at sometimes, when some special causes move us unto them; and both of them either public or private, or else mixed, and to be performed sometimes publicly in the Congregation, and sometimes privately by our selves, or with others. The public means are the ministry of the Word, the Sacraments and prayer. The which admit of a double consideration in respect of their diverse relations to several ends. For as they are duties performed unto God, that we may glorify him by doing unto him service in them, they are parts and branches of piety and a godly life, in which sense we have already entreated of them; but as they help and further us for the begetting and increasing in us of all spiritual graces, and the enabling of us unto all other Christian duties, they are the means of a godly life, in which sense we are now to speak of them. Wherein they may be resembled unto coin and treasure, the which is not only a part of our wealth, but also the means of purchasing and procuring house, lands, goods, and all other riches: or unto the hand, which in one relation is a part or member of the body, but in another respect, an instrument and special means for the preserving and nourishing of all our other parts.

§. Sect. 2 That the ministry of the Word is a chief means of our spiritual life.

The first means of a godly life, is the ministry of the Word; the which is the ordinary means of begetting us to the life of godliness, and of beginning in us all spiritual and saving graces, by which, as inward causes, we outwardly move in all Christian and holy duties. Of raising us from the death of sin, and cleansing and purging us from the guilt and corruption of it; and also of so quickening and reviving us, that we are enabled to perform the actions of holiness, and to bring forth the fruits of a godly conversation. Thus the Apostle calleth it, God's strong power, whereby he pulleth us out of the state of death, into the the state of life and salvation; and the Apostle Peter, The immortal and incorruptible seed, which begetteth us unto God, living and abiding in us for ever. And hence it is that the Ministers of the Word are called our spiritual fathers, who beget us unto God, because being dispensers of the Word of grace, they are instruments and means of our Regeneration. Thus our Savior saith, that the hour was coming, yea even then was, that the dead should hear his voice, and live; that is, those which were dead in trespasses and sins, should be quickened, and have their part in the first Resurrection, by virtue of his Word preached; for at this death and Resurrection that whole discourse aimeth. And as we have first our spiritual life from the ministry of the Word, so also our cleansing and sanctification from the corruption and filth of sin, whereby we are wholly disabled unto all holy duties of a godly life. For so our Savior telleth his Disciples, that they were clean, through his Word which he had spoken unto them. By which means he desireth his Father, in his holy Prayer, to sanctify them more and more. Sanctify them with thy truth; thy Word is truth. So the Apostle saith, that our Savior gave himself for his Church, that he might sanctify and cleanse it with the washing of water by the Word; and implieth elsewhere, that we cannot ordinarily have faith, by which the just man liveth, but by the preaching and hearing of the Word. How can they believe in him of whom they have not heard? and how shall they hear without a Preacher? And after expressly affirmeth; That faith cometh by hearing, and hearing by the Word of God. And in another place he intimateth, that we cannot put off the old man, and being renewed in the spirit of our minds, put on the new, which after God is created in righteousness and true holiness, unless we have first heard Christ, and been taught by him, in the ministry of his Word. But here we must take heed, that we do not attribute our new birth and spiritual cleansing unto the Word preached, as having in it any inherent power to give life and grace in it own nature, or as it is by man preached unto us, (for then all that hear it, would be quickened unto holiness and new obedience, whereas common and woeful experience teacheth us, that after the Gospel hath been long preached in diverse places, the greatest number remain unregenerate and dead in their sins,) nor yet as unto a principal and chief cause of reviving us; for this were to make an Idol of it, by attributing unto it God's perogatives and peculiar actions; who alone is able to regenerate us, as he only could first create us. But we are to attribute this virtue of giving spiritual life to the Word preached, not as coming from man, but as it is the Word of God, and his holy ordinance which he hath instituted and sanctified to this use of giving spiritual life, and the begetting and increasing of his graces in us. By virtue of which ordination, and the blessing of God upon it, the Word receiveth all its power and vigor to quicken and preserve our spiritual life; even as by the ordinance of God, and his blessing, we receive our natural life by generation, and the preservation of it by food and clothing, which in themselves exceed not other creatures in their virtue for these uses, but only so far forth as God by his blessing enableth them unto them. The which if he withdraw, our meat will not nourish us, but rather become our bane and poison; and the Word preached will be so far from being a Word of life and salvation, that it will become the savor of death unto death, to our deep condemnation. In which regard we must not rest in the preaching and hearing of the Word, as in the deed done, for the begetting of God's graces, and beginning in us the life of godliness: (for thus it is only the Spirit that quickeneth, making the same Word, and at the same time, effectual unto some for these ends, by an inward, secret and powerful operation, which for want hereof is heard of others without any profit) but use it as God's ordinance, unto which his blessing is promised, and doth so ordinarily accompany it, in the harts of all those that use it in obedience to God, and desire to profit by it for the former ends, that we may as well hope for spiritual life by feeding on this food, as for the preserving of natural life by meat and drink, seeing both alike are God's ordinance, and by his power he is effectual in the one as well as the other. And so contrariwise the neglect of this means, when God giveth it, doth take away all hope of the spiritual life of grace; seeing we tempt the Lord in refusing the means, and despising his ordinance; like those, who pretending that they rest upon God's sole power and promise for the preserving of their lives, should utterly refuse to eat or drink. Again, whereas I say, that the preaching of the Word is the ordinary means of life and grace, when the Lord granteth it unto us, we are to beware that we do not limit God's power unto it, as though he could not any other way quicken, sanctify and save us. For he is able, without all means, to do all these by the sole and secret work of his holy Spirit, being such an All-sufficient workman in himself, that he needeth not the help of any instruments; as we see in his sanctifying and saving of elect Infants, dying whilst they are incapable of outward means; for even in them these two go together, seeing the rule is general, that without holiness no man shall see the Lord. And he is able to sanctify other means for these uses, (as he ordinarily doth where the public ministry and preaching of the Word is wanting) as the reading of the Word, private catechizing, holy conferences, instruction, exhortation, admonition, good examples, extraordinary blessings strangely conferred, sharp afflictions, and by them great and unusual humiliations, the Lord using his corrections as an hand to lead us to our sins, which have brought them upon us. And therefore as when we have the Word, we may hear diligently, in hope of God's blessing upon his own ordinance; so when we are deprived of this ordinary means of life and salvation, we are not to despair and cast away all our confidence, seeing the Lord is able, either without means, by the sole operation of his holy Spirit, to work his own work of grace and sanctification in us, or to make other means, more weak in themselves, as powerful and effectual unto us as the other, yea will assuredly do it, rather then he will fail of any part of his promise, which he hath made unto all those who trust and depend upon him for life and salvation.

§. Sect. 3 That it is the ordinary means of our new birth, and of working God's graces in us.

Secondly, as the ministry of the Word is the ordinary means of our new birth, and of beginning in us God's spiritual graces, whereby we are enabled to move in the duties of a godly life; so also of our spiritual growth from strength to strength, and of increasing God's graces where they are begun; according to that of the Apostle Peter; As new borne babes desire the sincere milk of the Word, that ye may grow thereby. Neither are we to think that the Word read, either by our selves or others, is ordinarily sufficient to work in us grace and godliness; for if faith (as I have shown) cometh by hearing the Word preached, then also the life of faith, and fruits of sanctification which spring from it, all which are nourished and increased by the same means whereby they were first begun in us. Neither are we to dispute of the excellency and power of other means in themselves, or compared with this, seeing neither this, nor any other work by any inherent virtue in themselves, but as they are God's ordinances, which by his blessing attain to their ends, and are made powerful and effectual by the inward operation of his holy Spirit, to work and increase grace and sanctification in us. And therefore seeing the Lord hath ordained in all ages, not only that his Word should be read for the edification of his people, but also that it should be expounded to their understanding, and applied to their particular use, (as we see in the example of the Priests in the days of Nehemiah, who caused the people to understand the Law, and not only read the Book of God's Law distinctly, but also gave the sense, and caused them to understand the reading: And in the practice of our Savior Christ and his Apostles, who when the Law and Prophets were read to the people, contented not themselves therewith, but expounded and applied them to their use, according to the custom of those times) let not us therefore take upon us to be wiser then God, supposing that we can do his work better by tools of our own choosing, then by the means and instruments which he hath ordained and sanctified, seeing nothing can be done in this supernatural work of grace, without God's blessing, which we may expect with most assurance in the use of his own ordinances. So that if either we desire the new birth of grace, or being borne, to grow therein from one degree to another, let us conscionably use the ministry of the Word to both these ends. Neither let us think that being once regenerate, we may grow up of our selves by sole virtue of those principles then infused unto us, and need no further the ministry of the Word to preserve us in that state and being. For as the child new borne, cannot long continue in life by virtue of his natural heat and moisture, and much less can grow in strength and stature to a perfect man, unless he receive daily nourishment; so neither can we subsist in our spiritual state and being, and much less grow in grace unto a perfect age in Christ, unless our souls be duly nourished with spiritual food, the Word of God, which is not only the immortal seed of which we are begotten, but our Manna and meat; milk for babes, and strong meat for men grown to riper age. Especially seeing to our natural defects and sinful corruptions, which as inward impediments hinder the growth of grace in us, there are added the outward assaults of our malicious enemies, the world and the devil, who by their temptations will keep us from thriving and increasing, unless what is diminished by their malice, be supplied plentifully by our spiritual nourishment. Neither do I thus magnify the ministry of the Word, to derogate anything from other excellent means, as prayer, Sacraments, the reading of the Scriptures, and the rest, but am ready to give unto them their deserved praise in their own place. For howsoever, in the first acts of Regeneration, the preaching of the Word is the chief, if not sole means of our new birth; For how shall they call upon him in whom they have not believed? and how shall they believe in him of whom they have not heard? and how shall they hear without a Preacher? yet in our spiritual growth, the other are no less necessary for the increasing of God's graces in us, especially prayer, which is an ordinary and most powerful means to prevail with God, for the obtaining of whatsoever is wanting unto us, although we cannot pray with hope to be heard, unless we pray in faith, as the Apostle James teacheth us, and we cannot ordinarily have faith, till first it be wrought in us by the preaching of the Word. And therefore let us not set these means of grace, to contend together for eminence and excellency, and much less magnify one of them to exclude another, but acknowledging all to be excellent and necessary in their place and time, let us carefully join them all together, that being nourished in our souls with this plenty and variety of food, we may grow up the faster in all grace and godliness.

§. Sect. 4 What is required in the Minister, that by his preaching he may further the people in the duties of godliness.

Now that the Ministry of the Word may be an effectual means of grace, and of strengthening us unto all holy duties of a Christian life; there are some things required, both to the right preaching and hearing of it. Unto the former, there are some things necessary in the person of the Preacher, and some things in the act and execution of his Ministry. In the person, there must be skill to divide the Word aright, not only giving a true sense of it to all, but to apply a fit portion unto all sorts of hearers; and a great measure of wisdom and understanding, through the outward helps of study and learning, and the inward illumination of God's Spirit, that he may be able to instruct those which are ignorant; according to that in the Prophet Malachi; The Priests lips should keep knowledge, (namely, as Joseph's corn in the store-houses for the common use, and not a close Prisoner, with whom none may be admitted to confer, saving his Jailor) and the people should seek the Law at his mouth. Unto which knowledge and skill, there must be added industrious diligence, whereby he is ready to preach the Word in season, and out of season, reproving and rebuking, with all long suffering and doctrine, although he seeth small fruit of his labors. For though the Minister be never so rich in the spiritual treasures of learning and knowledge, yet if miser-like, he do not communicate them, but locketh them up in his own brain; the poor people are never the better, but may perish in their ignorance, even as he shall do in his sloth and unfaithfulness. Thirdly, he must have his heart affected with sincere love of the people, whereby he is moved in all things to seek their good, and to prefer their salvation before his own private profit. The which love in the teacher, will make way in the hearts of his hearers, not only for his instructions and comforts, but also his admonitions and reproofs, seeing they come not out of any spleen, but out of mere love, and fervent desire of saving their souls. In the act and execution of his Ministerial function, he is to speak nothing but God's Truth, as from him, and as before him, in his pure sight, which discerneth all error, and in his glorious presence, who hateth and abhorreth all vanity and hypocrisy: And that not after his own manner, chiefly aiming to magnify himself in the ostentation of his own learning and gifts, but in the demonstration of the Spirit, above all desiring and endeavoring to glorify God in the salvation of his hearers.

§. Sect. 5 That the word must be preached powerfully and plainly.

Whereunto these two things are required; namely, that he preach the Word powerfully & plainly; powerfully to the consciences of all, & plainly to the capacity (as much as in him lieth) of those which are most simple. Of both we have the Apostle Paul for our pattern, who though he were most learned above all other the Apostles, both in arts and tongues, and all other learning of the Jews, yet came not in excellency of speech, nor the enticing words of man's wisdom, but in demonstration of the Spirit and of power; desiring to know nothing (that is, to make show of no other knowledge) saving Jesus Christ and him crucified; and preferring five words spoken to the understanding of his hearers, above ten thousand in an unknown tongue. Yea, we have herein our Savior Christ himself, as our Precedent, who preached the Word, not like the Scribes and Pharisees (after a ieiune and Scholastical manner) but with all power and authority. And though he were the wisdom of his Father, in whom all treasures of knowledge and learning were hid; and the word of his Father, exceeding in sound eloquence both men and Angels, yet preached the Word in a plain phrase and humble manner of speech, not respecting what he was able to speak, but what his Disciples were able to hear, conceive, and carry away; like a loving and careful nurse, chawing the harder and stronger meat in his mouth, that they might the better receive it, whilst he explained more difficult points, by easy and familiar similitudes. Neither had he only care of more thoroughly informing those who were men grown in knowledge, by teaching them the high and hidden mysteries of his Kingdom, but also of instructing his little children and young novices in the first principles of true Religion, as it was prophesied of him by Esayas, All thy children shall be taught of the Lord, and great shall be their peace. And like a faithful and careful Shepherd, he did not only apply himself to feed his whole flock, but extended his care and love chiefly to his yonglings, gathering his Lambes with his arm, and carrying them in his bosom, and gently leading those which were great with young. The which care and charge, when he was to ascend on high, he deputed to the Apostle Peter, and in him to all the whole Ministry, that they should feed his tender Lambes, as well as his older and stronger Sheep. And therefore though the over-wise Grecians account the simple preaching of Christ crucified, foolishness; and the learned Doctors of the world make themselves sport with this easy plainness: Let all that truly fear God, choose rather to imitate Christ and his Apostles in their course of preaching, laboring to speak unto the capacity of the meanest and simplest, seeing the charge of their souls is commended unto them by our great Shepherd, as well as theirs who are of greatest understanding, and the souls of all being alike dear unto God, they shall give account of one as well as of another, of the little Lambes, as well as of the Rammes of the flock. And seeing we must not only take care for our selves, that we may go to heaven alone, but are appointed Captains and Leaders of God's Armies, we must not scorn plain ways, wherein all our company may go with us, the weak and sick, as well as the strong and healthy; and mount aloft in learned discourses and Scholastical speculations (as it were upon the Alps) which are no less high above their capacity, then cold and heartless, giving no warmth to their zeal and devotion; or travel in the craggy and rough ways of knottie controversies, needless genealogies, and abstruse difficulties, where we shall leave all our hearers afar off behind us: but choose rather such fair ways and beaten paths, as will bring us and our company with us, with most speed and safety to the end of our journey. For though hereby we cannot commend our strength and swiftness, though we outrun others that have set out before us, because they go in mountainous ways, & far about, yet we shall commend our wisdom and prudence, in that we have chosen the fairest and nearest way. And surely if an impartial view were taken of several congregations, and just trial made, whether those have best thriuen in the Christian growth, who have been diligently fed with ordinary food and daily bread, or those who are sometimes feasted with a banket of delicate dishes; I doubt not but it would be found, that as sometime Daniel and his fellows, that fed upon plain pulse, which God had sanctified to their use, were fatter and in better liking then they that did eat the portion of the kings meat: so those people and Parishes would be found more thriving Christians, both in knowledge & practice, who are fed with the pulse of plain Preaching, & with wholesome, though homely food, because they can feed upon it, and better digest it, then others that have a kingly portion of abstruse learning, wit, and eloquence, sometimes (though rarely) allowed unto them, seeing they are meats of too hard disgestion for their weak stomachs, causing crudities, humorous and ill-concocted conceits, and seldom affording any wholesome nourishment.

§. Sect. 6 Of the duties of the people, respecting the Ministry of the Word.

The consideration whereof, as it should effectually move God's Ministers to take such a course in their preaching, as is most fit and profitable for their hearers, and denying themselves, and the praise of their great learning and gifts in the work of their Ministry, to become as weak to those that are weak, that they may gain them to Christ; so also should it move the people, who desire to be built up in saving knowledge, and in the practice of all holy duties belonging to a godly life, to affect such teachers, as being learned and sufficient, do conscionably apply themselves to their capacity, for their instruction and edification. To which purpose, they must strive with God in their fervent prayers, that he will send such laborers into his harvest; and in humility and submissive obedience, as their place and calling will permit, labor by earnest suite with superior Magistrates over Church and Common wealth, and especially with Patrones and disposers of Church-preferments, that they will provide and set over them such faithful and painful Pastors, as will feed them with food convenient for the preserving of their souls in spiritual life, and the nourishing and increasing of God's graces in them; not foolishly affecting and admiring (as it is common with those that are most ignorant) such teachers, as desiring the praise of their great learning, more then the salvation of their people's souls, do most exceed the short reach of their shallow capacities; like unto cold stomachs, which have a greedy appetite after meats of hard disgestion, but when they have received them, for want of natural heat turn them into wind, which affecteth their brain with noisome vapors, and are not able to convert them into any wholesome nourishment. Secondly, their care must be, as much as in them lieth, and the necessary preservation of their state will suffer them, to place themselves under such a Ministry, as will help them forward in their spiritual thrift and growth of grace, and counting (according to Mary's choice, and our Saviors approbation) this one thing necessary, let them prefer it before all worldly things; as fertile soils, good air, well-seated houses and shops fit for trading, delightful walks and prospects, and plentiful provision for house-keeping; which without the other, may make full purses and Barns, but hearts empty of all grace and goodness; healthy and well-liking bodies, but hunger-starved, lean and sickly souls. Thirdly, they must join their cost with their care, and like the wise Merchant, esteem this precious pearl and hid treasure, above all other their possessions; they must, if it be in their power, purchase it at any rate, seeing it only can make them truly rich, according to the counsel of the Wiseman; Buy the truth, and sell it not; thinking that part of their wealth well spared, which serveth as a means to bring them unto the right use of all the rest, and to enrich their souls with the incomparable treasures of God's saving graces, whereby they are strengthened to the wise performance of all Christian duties. Fourthly, having Ministers, though not eminent and excellent in their gifts, yet of some good towardliness and willingness to grow unto more perfection, they must give them no discouragements, by their bitter censures, awke and froward carriage, backwardness to pay unto them their right, or running from them upon every slight occasion to hear others; but rather they must nourish and cherish the good things which they see in them, that they may increase more and more, by showing all love and kindness, due reverence and respect; especially by regarding them in the work of their Ministry, and hearing them with all diligence, constancy, and attention. For by thus drawing the breasts of their spiritual nurses, they shall bring down their milk, and cause it to increase and abound, at least, to a sufficiency of nourishment, whereas if it be not sucked, it will curdle in the breast, and make them heart-sick to be thus neglected, or else in short time turn back, and quite drying up, leave unto them no nourishment at all. Finally, when God hath provided for them such as are eminent in their gifts, and painful in their Ministry, laboring in word and doctrine, and going out and in before them as good guides in their government, and holy example, they must not grudge to give them the double honor of reverence and maintenance, and together with the heavy weight of their Ministry, suffer them to lie gasping and groaning under the burden of poverty and contempt, but give them all good encouragement, not thinking much, that those who impart unto them heavenly treasures, should be partakers with them of their earthly blessings: but especially, they must labor to profit by their pains, in knowledge and fruitful obedience, which is the joy of their hearts, the life of their life, and the Crown of their Ministry; lest when they see that they sow all their good seed in barren soils, and with the Prophet, and our Savior Christ himself, have just cause to complain, that they have labored and spent their strength in vain, they be forced to make choice of better and more fruitful grounds, and to employ their labors in some other place, where they may more glorify God, and receive more joy and comfort to their own hearts.

§. Sect. 1 That we must use preparation before the hearing of the Word, and wherein it consisteth.

ANd these are the things which are required unto the right preaching of the Word. Unto the right hearing of it, that it may be a powerful means to enrich us with God's graces, and to strengthen us unto all Christian duties of a godly life, some things are required before we hear, some things in hearing, and some things after we have heard it. Before we hear, we must use due preparation; unto which is required first, that we enter into a serious consideration of God's glorious presence, before whom we are to present our selves, that we may hear him speaking unto us, not of ordinary matters of small importance, but such as merely concern his glory, and the everlasting salvation of our own souls. Whereby we shall be preserved from rushing rashly into the holy assemblies, and be made careful to look unto our feet, before we enter into the House of God. For if worldly men, duly considering that they are going into the presence of an earthly King, to hear him speak of the weighty affairs of the Common wealth, or such things as nearly concern them in their own particular, prepare themselves accordingly, that they may be fit to come into such a royal presence; how much more should we use the like and greater care, when we are to come into the presence of the King of Kings, and to hear him speaking unto us of such things, as much more concern us and the everlasting good of our souls and bodies? Secondly, being to come unto this spiritual feast, we are to prepare our selves by getting a good appetite, that we may not idly fit by and look on, when others feed on these spiritual delicacies, for the refreshing and strengthening of their souls. To which end, we must, by renewing our repentance, purge and cleanse our souls from sinful corruptions (as our stomachs from clogging and hurtful humors) which otherwise will take away our appetite, and make us loath and refuse, or eating against stomach, not able to digest our spiritual nourishment. Of which kind are wrath, maliciousness, guile, dissimulation, hypocrisy, prejudice, and forestalled opinions, and such like; seeing if these bear sway in us, it is not possible that the Word of God should take any effect, or become profitable nourishment for the preserving and increasing of our spiritual health and strength. So also we must banish out of our minds worldly cogitations about our pleasures or profits, which will distract us from hearing the Word with any attention, and out of our hearts earthly cares, which like thorns, will choke the seed of the Word, and make it utterly unfruitful in us. Moreover, we must stir up our appetite, by considering our spiritual wants, which can no otherwise be supplied, then by coming unto this feast; for as hunger, and sense of our emptiness, maketh us to long after our bodily food, so if we duly consider how empty we are of all God's graces, and feeble unto all good duties, it will much increase our appetite to the food of our souls; and we shall go to this Market with all cheerfulness, if we consider, that here, and nowhere else, we may fit and furnish our souls with all necessaries. Again, we must examine our sins which bear sway in us, that repenting of them, we may receive the assurance of pardon in the public ministry, to our inestimable comfort, and may also be strengthened against the power of them, that we may subdue them, and not suffer them to reign in us, as in former times; being armed against them, and the temptations of our spiritual enemies, alluring, or forcibly drawing us into them, with the whole armor of God, and especially the sword of the Spirit. And this will also provoke our appetite, and make us go with cheerfulness to the hearing of God's Word, like the malefactor to receive his pardon, or the Soldier that hath been often wounded and foiled, by reason of his nakedness, to put on sufficient armor, and to receive from his Commander defensive and offensive weapons. Finally, we must prepare our selves, and stir up our appetite, by considering the properties of the Word, which we go to hear. As first, the excellency of it, as being the Word, not of man, but of God, the Word of truth, life, and salvation. Secondly, the power and efficacy of it, as being the power of God himself to our salvation, sharper then any two-edged sword, piercing even to the very deviding of the soul and the Spirit, the joints and marrow, and is a discerner of the thoughts and intents of the heart. A Word that hath always its operation, and returneth never in vain, but bringeth that to pass for which it is sent, and is either the sweet savor of life unto life, or of death unto death. Thirdly, the great utility and profit of it, being a perfect and pure Law, that converteth the soul, a light that shineth unto us who sat in the shadow of death, and guiding our feet into the way of peace; heavenly wisdom, that giveth understanding unto the simple, and maketh the wise more wise; our Counselor to advise us, our food to nourish us, our weapon to defend us and repel our enemies, an effectual means to work in us all saving graces, and the way that bringeth us to eternal blessedness. Finally, let us prepare our selves, and whet our appetite, by considering the necessity of it, seeing without it we can attain unto no good, nor escape any evil; in which regard, our Savior saith to Martha, that this one thing is necessary, as though there were no necessity of any other thing in comparison of it. The which necessity lieth not only upon weaklings, and those who are simple and ignorant, that they may learn the truth, but also upon those who have made greatest progress in Christianity, and are richest in knowledge, that they may be moved to practice what they know, and bring it to holy use, and that the graces of God may be confirmed and preserved in them. Unless any man would foolishly imagine that he is so strong in grace, that he needeth not to eat anymore food, for the restoring of that spiritual strength which is daily abated and impaired through our corruption, and the assaults and temptations of our never-resting enemies, Satan & the world. The last duty to be performed in our preparation, is, that we fervently pray unto God for his grace, and the assistance of his holy Spirit, both to his Ministers in speaking, & our selves with the rest of his people, in hearing, that he may be so enabled thereby to speak the Word truly, sincerely, powerfully & profitably, and we to hear in a Christian and holy manner, that God may be glorified, and we edified in our holy faith, and strengthened more and more unto all the duties of a godly life.

§. Sect. 2 Of duties to be performed in the hearing of the Word.

In the hearing of the Word, diverse duties are to be performed. As first, we must set our selves in God's presence, that we may hear all things that are commanded us of him, according to the example of good Cornelius; in which regard we must not hear the Word after a careless and cold manner, but with fear and trembling, if we would have God that speaketh, take any delight in us. Secondly, we must hear it, not as the word of man, but as it is the Word of God, by which we shall one day be justified or condemned. Thirdly, we must hunger after the sincere milk of God's Word, without the mixture of human traditions, carnal eloquence, and worldly wisdom, that we may grow up thereby. Fourthly, we are to hear with all attention, having our eyes fastened upon the Teacher, and hanging upon his lips, as the child upon the mothers breast, like the hearers of our Savior Christ; to which end we must carefully banish all worldly cogitations and wandering thoughts, and also all drowsiness and sleepiness, seeing we would not so hear our equals, and much less our superiors. Fifthly, we must hear with alacrity and cheerfulness, and shake off all dullness and carnal weariness, which makes no part of the Sermon pleasing but the conclusion only. Sixthly, we must hear with all due reverence, the Word, as being the Word of God, and not of man, as from him, and before him, in whose presence the hills and mountains shake and tremble. Seventhly, with all humility, submitting our selves unto it, as unto the Scepter of God's Kingdom, to be ruled and directed, instructed and reproved by it, and not rebel against God's holy ordinance, and repine and rage against our Teachers, when they touch our consciences to the quick, and sharply repro • e us for our sins. Lastly, we must hear the Word with faith and a good conscience, giving credit unto all the parts of it, as well threatenings as promises, and applying all to our own use; with an earnest desire to profit by it, and to lay it up in the closet of our hearts, that we may not be forgetful hearers, and like leaking and riuen vessels that will hold nothing.

§. Sect. 3 Of duties to be performed after the hearing of the Word.

After the hearing of the Word, two duties are to be performed. The first is, that publicly in the Church we join with the Minister in giving praise and thanks unto God for his mercy towards us, in feeding our souls with the bread of life, and for the liberty he hath given us to come in peace and safety into his holy Assemblies, to hear us speak unto him in our prayers, and to speak unto us by his Minister and Ambassador; and that privately at home, at least in some short manner, we renew our thanksgiving, and desire the Lord to write that which we have heard, in our hearts, by the finger of his Spirit, and to make it effectual for the enriching of our hearts with saving grace, and the strengthening of us to all holy duties. And if our memory, ability and gifts will serve, it is profitable for us, and acceptable to God, if we can frame our prayer according to that which we have heard, confessing those sins which have been reproved, bewailing those wants which have been discovered, desiring those graces which have been commended unto us, or praising God if we already have them, and desiring grace and spiritual strength, that we may perform those duties, unto which we have been persuaded and exhorted. The second duty is, that we lay up that which we have heard, in our hearts and memories, that we may practice them in our lives. For as it is not enough to have good seed sown in our grounds, if we do not cover it that it may take root, but let the fowls of heaven take it away, nor to feed upon wholesome meat, unless we retain it in our stomachs that it may be digested, and like good nourishment applied to all the parts of the body; so it will little avail us to hear many Sermons, and never think more of them after we are gone out of the Church, and to receive this spiritual food with greedy appetites, if we keep it not, but presently cast it up again, out of hearts surfeited with worldly cares, and clogged and cloyed with the gross humors of our sinful lusts. The which (as I am persuaded) is one chief cause why the most, even amongst diligent hearers, have, after so long enjoining the light of the Gospel, so little profited either in knowledge or holy practice; namely, because they have been so careless in keeping what they have heard, and have put this spiritual treasure into broken bags, and this precious liquor into riuen vessels. Now the means to retain and imprint the things which we have heard in our hearts and memories, is first to love, regard, and set our hearts upon them; for even old men (as we say) who are weakest in memory, do yet retain those things which they most affect. The second is, that we hear the Word with diligent attention, observing the method of the Teacher, and how he proceedeth from point to point, fastening the former point in our minds, by casting our eye back unto it, when as he is leaving of it, and proceeding to another. For as it is not possible that the fault of the first concoction, should be amended in the second, seeing every part and faculty is wholly taken up about its own proper work; so is it no more possible that we should remember that which we never minded, or that the memory should bring forth that, which the understanding neglected to lay up by due attention and observation. And therefore the Apostle telleth us, that we ought to give the more earnest heed to the things we hear, lest at any time we should let them slip. Thirdly, this may make us rub our memories, and make us careful to imprint in them the things which we hear, if we consider that our diligent hearing of the Word will not make us happy, unless we also retain it in our memories, and practice it in our lives: for so the Apostle James saith, that if we look into the perfect Law of liberty, and continue therein, being not forgetful hearers, but doers of the work, we shall be blessed in our deed. And the Apostle Paul limiteth the promise of salvation made unto the preaching and hearing of the Word, to the condition of retaining it in our memories. I declare (saith he) unto you the Gospel which I preached, and ye received, by which also ye are saved, if you keep in memory that which I preached unto you. Fourthly, we must unto our hearing, add meditation, which is a notable means of imprinting it in our hearts and memories. Fifthly, we must confer with others, that they may help us where we are wanting, and we them, where they have failed. Sixthly, Governors of families may help themselves, and those which are committed to their charge, for the better understanding and remembering of what they have heard, by repeating the chief points of the Sermon after they are come home, by strength of their memory, or help of their notes, and examining their children and servants, and putting them to give an account of what they have heard and learned. Lastly, we must make what we have heard, our own, by applying it to our own use, and bringing it to practice in our lives and conversations; whereby we shall entitle our selves to that blessedness which is promised to all those who both hear the Word and keep it. And so much of the first means of enabling us to the duties of a godly life, the ministry of the Word, and the things that are required unto it. The which I have the more briefly passed over, because I have touched diverse of the points before, and more fully handled some of them in another Treatise.

§. Sect. 1 That the Sacraments further us much in a godly life, as they are seals of the Covenant.

THe second means of enriching us with all saving graces, and strengthening us unto all the duties of a godly life, is the right use of the Sacraments, Baptism, and the Lord's Supper, both which do much conduce hereunto, and each of them severally. For the Sacraments are seals annexed to the Covenant of grace, purposely instituted of God to strengthen and confirm our faith in this assurance, that Christ and all his benefits do belong unto us; that in him, and for his righteousness, death, and full satisfaction unto God's Justice, he hath pardoned and forgiven unto us all our sins; that in him he is well pleased with us, and hath given unto us just title and interest to all his promises both of grace in this life, and glory and happiness in the life to come; that he will give unto us his holy Spirit, and thereby write his Law in our hearts, that we shall not depart from him, mortify our corruptions, and quicken us unto new obedience. Of all which benefits, the Sacraments are not only significant signs, but also infallible seals, annexed purposely by God unto his Covenant, to assure us that he will perform all his promises, and to give unto us (like a bond and conveyance legally signed and sealed) just title and interest unto all those blessings, even before we sensibly have them in possession and fruition. Yea not only so, but they also serve like instruments and conduit pipes to convey to the worthy receiver, Christ, and all his benefits. Now what can more forcibly persuade, or more powerfully enable us to the duties of a godly life, then the representing, assuring, and exhibiting of all these inestimable benefits, in the right use of the Sacraments? What can more inflame our hearts with most fervent love towards God, then the consideration, yea sense and feeling of this admirable love of God towards us, in giving unto us when we were sinners, strangers and enemies unto him and his grace, Christ Jesus, and with him all these unspeakable benefits? and what more then love can effectually move us to an holy desire in all things to glorify and please him, and to walk worthy his love in all holiness of life and conversation? What can more lighten the burden of our labor, and make us to think all too little which we can do and suffer for him? Again, the Covenant of grace sealed unto in the right use of the Sacraments, doth singularly encourage us to lay aside all doubts and difficulties, seeing God thereby assureth us that he will, yea hath given unto us his holy Spirit, to direct and assist us in all our good endeavors, in the mortifying of all our sinful corruptions, seem they never so strong and irresistible, and strengthening us to the performance of all good duties, seem they never so difficult and unpleasing unto flesh & blood. And what can more effectually move us to go on in the work of sanctification, then to have such an assistant to join with us, unto whom nothing is difficult, being infinitely able to perform and perfect whatsoever he undertaketh? What can more powerfully persuade us to do God faithful service, then to have the pardon of our sins put into our own hands, signed and sealed, so dearly purchased, and so freely given? then to have the present pledges and pawns of God's love and favor, the earnest of his Spirit, the first fruits of his graces, and the conveyances of our heavenly Inheritance, sealed and delivered into our own keeping. For who would be so sluggish, as not to do faithful and diligent service to such a glorious and gracious Master, for such liberal and bountiful wages? Finally, seeing in the right use of the Sacraments we do really and truly, though spiritually and by faith, receive Christ, that he may dwell in us, and we in him, and not only communicate with him in his divine graces imputed by God, and applied by faith, but also by virtue of his Spirit assisting this ordinance, have all sanctifying and saving graces confirmed and increased in us, whereby we are strengthened unto all the duties of a godly life: hence also it appeareth how much they conduce and further us in them; seeing we have Christ himself a co-worker with us, who by his holy Spirit sustaineth the greatest part of the weight of that his easy yoke, and light burden, which he layeth upon us; in which respect we may take courage unto us, and say with the Apostle, that we are able to do all things, through the power of Christ which strengtheneth us; and seeing also they cherish and increase his gifts and graces in us, whereby we are moved and enabled to work together with him, in all holy duties of God's service, and of a godly and Christian life.

§. Sect. 2 That the Sacraments further us in godliness, as they are testifications of our service to God.

Secondly, the Sacraments are helps unto us for this purpose, as they are solemn testifications of our service and obedience unto God, seeing they are his liueries and cognizances whereby his servants are known from others; and the sacramental oath which he causeth all his soldiers to take, when he entertaineth them into his spiritual warfare; and the pres-money which he putteth into their hands, whereby he obligeth and firmly bindeth them to continue constant in this warfare, and to fight courageously under his colors. Now this may move us to do faithful service unto our great Lord and Master, partly because he hath so innobled us by giving us entertainment into his Family, and graced us, by letting us wear his livery and cognizance, seeing it is a far greater advancement and dignity, to be one of his meanest servants, even a doorekeeper in his House, then to be the greatest Monarch in the earth; partly because he encourageth us to faithful and diligent service by such bountiful wages and inestimable rewards; and partly because we shall otherwise dishonor our Lord and Master, & wear his livery to do him shame; yea also disgrace our selves, whilst we do discover our gross hypocrisy, in not answering to our profession, nor performing such holy duties as are suitable unto it; whereby we shall move the Lord, in his just displeasure, to pull our liueries over our ears, and so vncasing us, to lay open our hypocrisy to our shame, and to turn us out of doors. This may move us also to fight courageously under his Standard, against the spiritual enemies of our salvation, seeing if we slip out of his Campe, after we have received this pres-money, and run away, we deserve death by our apostasy; or if we cowardly yield unto the assaults and temptations of our spiritual enemies, and do not fight valiantly, and perform faithful service to our grand-Captain, even unto the death, we are well worthy to be cashiered, to have no part in the glory of his victory, nor any portion of joy in his heavenly triumph.

§. Sect. 3 That the Sacrament of Baptism furthereth us in godliness, as we are thereby engrafted into Christ.

More specially, the Sacrament of Baptism is to the worthy receiver, a notable means to enable us unto the duties of a godly life. First, because thereby we are sacramentally engrafted into the body of Christ, and made members of his body spiritually by faith, as we are outwardly initiated, entered and admitted by the Congregation, as members of the visible Church, according to that of the Apostle, Ye are all the children of God, by faith in Jesus Christ; for as many of you as have been baptized into Christ, have put on Christ. By virtue of which incision, we are enabled to bring forth the fruits of holiness and righteousness; according to that of our Savior; I am the Vine, ye are the branches; he that abideth in me, and I in him, the same bringeth forth much fruit, (namely, by that life and sap of grace which he receiveth of me) for without me ye can do nothing. For as the Impe or Cion liveth not by his own life, but being cast out of the stock, dieth and withereth; so being engrafted into Christ, we live not our own life, but by virtue of that lively sap of grace which we receive from him, according to that of the Apostle; I live, yet not I, but Christ liveth in me; and the life which I now live in the flesh, I live by the faith of the Son of God, who hath loved me, and given himself for me; whereas he that abideth not in the true Vine Jesus Christ, he is cast forth as a branch, and is withered, and men gather them, and cast them into the fire, and they are burned. More specially, being baptized into Jesus Christ, we are baptized into his death and Resurrection, from which such virtue and vigor is derived unto us, that we are not only thereby washed and purged from the guilt and punishment of all our sins, but also enabled to mortify and crucify the old man, the flesh, with the sinful lusts thereof, & raised from the death of sin, to holiness and newness of life. The which is not only sacramentally signified by the outward washing and sprinkling with water, which serveth to cleanse us from our bodily defilements, by our stay, and (as it were burying) under it, representing our mortification, death and burial to sin, and our rising out of it, signifying our spiritual Resurrection to a new life, but also certainly sealed and assured, and powerfully conveyed to the worthy receiver, that is, to little children elected to salvation, potentially, the inward virtue lying hid in them, till being come to age, it be produced into act by a lively faith; and to those of years actually, who with the outward washing, apply by faith the blood of Christ for the purging of them from the guilt, punishment and corruption of their sins, and the virtue of his death and Resurrection, for the killing and crucifying of the flesh with the lusts thereof, and their spiritual quickening unto holiness and new obedience. And hereof it is, that the Apostle draweth from our Baptism effectual arguments to persuade us unto, and work in us sanctification and holiness of life. How shall we (saith he) that are dead to sin, live any longer therein? Know ye not, that so many of us as were baptized into Jesus Christ, were baptized into his death? Therefore we are buried with him by Baptism into death, that like as Christ was raised up from the dead, by the glory of the Father; even so we also should walk in newness of life; for if we have been planted together in the likeness of his death, we shall be also in the likeness of his Resurrection; Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin, &c.

§. Sect. 4 Secondly, as it is the Sacrament of our new-birth.

Secondly, Baptism doth enable us unto the duties of a godly life, as it is the Sacrament of our Regeneration and new-birth, not only signifying, but sealing and assuring, yea powerfully conveying to the worthy receiver (by the inward operation of God's Spirit, which powerfully worketh together with his holy ordinances) the spiritual life of grace, potentially to the elect Infants, as they potentially have faith, and by God's Decree are ordained to believe, and actually to those who by faith apply unto themselves Christ and all his benefits. By which spiritual life and quickening power, they are enabled, according unto their age and growth in Christ, to move and work in the duties of holiness; even as the child which is new-borne moveth as soon as it liveth, first more weakly, and afterwards more strongly, as it increaseth in age and growth, in strength and stature. Neither is the virtue of Baptism thus quickening us to newness of life, to be limited and restrained to the time past, or to the present act of administration, as though it did no more but purge and cleanse us from the guilt and punishment of our sins past, and mortify our original sin in which we were borne, or raise us who were dead in trespasses and sins, unto the first beginnings of spiritual life and motion, bringing us (as it were) to the birth, and then utterly leaving us to be nursed and nourished by other means; but the power and vigor of it continueth and extendeth it self to the whole course of our lives; and is an effectual means, being recalled to our minds, and afresh applied by faith, both to assure us of the pardon of all our sins, as it is the seal of the Covenant, whose virtue continueth not only at the first act of sealing, but as long as the term specified in the writing, and therefore must continue in full virtue forever, to our use, seeing it is a seal affixed to an everlasting Covenant; and also with no less efficacy to mortify daily more and more, all our sinful corruptions, and to quicken us unto holiness and new obedience, when upon any occasion we apply unto us the death and Resurrection of Christ, signed and sealed unto us, and for our perpetual use in our Baptism; and do review our spiritual evidences, and the great Charter of God's Covenant, wherein he hath not only given Christ unto us, and all his benefits, but also hath promised and assured us that he will give his holy Spirit to continue with us unto the end of the world, who will apply unto us the efficacy of Christ's death and resurrection, not only for the pardon of our sins, in respect of their guilt and punishment, but also for the washing away daily of the pollution of it, and subduing of the flesh and the lusts thereof, and for our continual quickening and further growth in all duties of holiness and righteousness.

§. Sect. 5 Thirdly, as it is our restipulation in the Covenant of grace.

Thirdly, it is a means to help us forward in all duties of godliness, as it is our restipulation in the Covenant of grace, whereby having received from God the promise of the remission of our sins, grace and glory, we for our part promise unto God again, that we will receive Christ and all his benefits by a true and lively faith, bringing forth the fruits thereof in unfeigned repentance and amendment of life, and that utterly renouncing Satan, the world, and our own sinful flesh with the lusts thereof, we will wholly dedicate and consecrate our selves, or souls and bodies to the service of him who is our Creator and Redeemer. The which our vow and Covenant made unto God, is a powerful bond to restrain us from all sin, and to tie us unto the performance of all duties of God's service, seeing if we do not perform the condition of the Covenant between him and us, we can have no true joy and comfort in our lives, because we can have no assurance that we have any right and interest unto any of God's gracious promises made unto us in Jesus Christ. So often therefore as we have occasion to call to our remembrance, our vow and promise made unto God in baptism, and especially when we are present at the celebration of this holy Sacrament, and hear it again repeated and made in the name of infants admitted unto it; if we conscionably labor to make a right use of our Baptism, it will put us in mind of our Covenant then made with God, and renew our desires, resolution, and endeavor of performing that service in the duties of a Christian life, which we have vowed and promised unto him, lest we should be found Covenant-breakers, and dalliers with God, who will not be mocked, thereby deluding our selves of all blessings and benefits, respecting this life and the life to come, which in the Covenant of grace are promised unto us. Where, by the way we may observe, that those who withdraw themselves, and depart out of the assembly when the Sacrament of Baptism is administered, do not only thereby sin against God, the Church, and the party baptized (as I have before shown) but also are very injurious unto themselves, in that they lose a good opportunity of calling to mind and renewing their Covenant with God, and deprive themselves of one special help, whereby they might be enabled to perform the duties of a godly life.

§. Sect. 6 That the Sacrament of the Lord's Supper is a powerful means to further us in Christian duties, first, because thereby our Communion with Christ is confirmed, and secondly, our faith strengthened.

So likewise the Supper of the Lord, rightly celebrated and used, is a powerful means to enable and help us forward in the performance of all Christian duties. First, because thereby our union and Communion with Christ, is more and more strengthened and confirmed; seeing God doth offer and give, and we take and apply unto our selves by the hand of faith, under the visible signs of Bread and Wine, Christ and all his benefits; his Body crucified, and his Blood shed, that they may nourish our souls unto everlasting life; according to that of our Savior; He that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him; and again, He that eateth my flesh, and drinketh my blood, hath eternal life, and I will raise him up at the last day. Now the more that this our union with Christ is strengthened and confirmed, the more powerfully do we perform all Christian duties, seeing from him all grace is communicated unto us, and all virtue and quickening life, whereby we are enabled to bring forth the fruits of holiness and righteousness. Secondly, it strengtheneth us unto all good duties, as it is a special means for the strengthening and increasing of our faith, which was the chief end for which it was ordained. For seeing the Lord hath not only committed his Covenant to writing, but for the further ratification of it, hath annexed unto it his seals, the Sacraments, there is now no place left to doubting; seeing it is impossible that the Lord, who is Truth it self, and his promises, Yea, and Amen, should fail in any of them, being thus established and confirmed. In which regard, the Apostle calleth the Sacraments, the seals of the righteousness of faith, because as seals, amongst men, are annexed to writings, to give them security, and better assurance of the performing of Couenants agreed on between them: so the Lord hath instituted his Sacraments, and annexed them to his Covenant, not to confirm it, which is so infallible, that it needs no confirmation, but to strengthen our feeble and weak faith, which needs all helps and means to keep it from wavering. Now the more our faith is confirmed, the more rich we grow in all saving graces, seeing it is the fountain from which they flow, and the more we abound in all holy duties, and fruits of new obedience, seeing it is the root from which they spring.

§. Sect. 7 Thirdly, because it is the spiritual food and nourishment of our souls.

Thirdly, because the Sacrament of the Lord's Supper is the spiritual food of our souls, whereby they are nourished and strengthened in life and grace unto eternal salvation, even as our bodies are nourished with corporal food, and thereby strengthened and enabled for all actions and employments: So our Savior saith; My flesh is meat indeed, and my blood is drink indeed; not to feed the body, but to comfort the soul, to preserve our spiritual life, and to strengthen us unto all duties of holiness and righteousness. And as the bodily life languisheth, and strength decayeth, if we refuse our corporal nourishment; so the vigor and life of our souls cannot continue, if we feed not upon Christ by faith; according to that vehement asseveration of our Savior; Verily, verily, I say unto you, except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you. Yea, this Supper of the Lord is not such a spare meal, and bare Commons, as only holdeth life and soul together, and doth not revive the spirits, increase the strength, and fit us for action and employment; but it is a plentiful feast for our souls, which maketh us grow in grace and spiritual strength and stature, unto a perfect age in Christ, making them strong and vigorous unto all Christian duties of God's service. Whereof it is, that as Baptism is called the Sacrament of our imitation and new birth, so this of our augmentation and growth in grace; affording unto us plentiful nourishment for this end. For as God is so bountiful in affording man means for the preserving his bodily life, that he alloweth him such things, not only which are absolutely necessary, but also for delight, and not bread alone to strengthen man's heart, but also wine to make it glad, and oil, to express this joy in the face and countenance. So he hath dealt much more bountifully for our souls, providing for their nourishment a plentiful feast, the strengthening Bread of Christ's Body, and the cheering and gladding Wine of his precious Blood, the delicious viands and dishes of his spiritual benefits, and saving graces, and sweet comforts of his holy Spirit; and not only setteth these things before us to look upon, but giveth unto us gracious entertainment, inviting us to feed upon them, not only unto necessity, but also to delight. So that our welcome is no less worth then our cheer, and (as the Spouse speaketh) his love better then wine. Yea, unto his feast he addeth a banket of spiritual comforts, embracing us with the arms of his love, cheering us with the consolations of his Spirit, and ravishing our souls with the sweet feelings of his favor, and such inward joy; that being with the Spouse thus brought into his Banketting-house, and having for a Canopy over our heads, his Banners of love, we are ready, as it were in an ecstacy to cry out, Stay me with flagons, comfort me with Apples, for I am sick of love. Now how can our poor souls, being thus royally feasted and cherished at the Supper of the great King, but be inwardly replenished with all thankfulness towards God for his so rich mercies? What can they do less, then enter into a serious consideration with themselves, what they may return unto God, that they may express their love and gracefulnesse, for so many and inestimable favors, without any desert vouchsafed unto them; saying with the Prophet David, What shall I render unto the Lord for all his benefits towards me? And finding themselves to be utterly unable to make any other requital, then by remaining thankful debtors, what can they do less then conclude with him, that they will take the cup of salvation, and call upon the Name of the Lord, praising and magnifying his mercies in the sight of all the people? And finding our selves preserved in spiritual life, grown in God's graces, and strengthened and fitted for all good employment, by the royal bounty of our heavenly King, feasting us with such cordial restoratives, and delicious food, above the price of silver or gold, or any other corruptible thing; how ungrateful should we be, if we did not employ this strength which he hath given us in the duties of his service, that we may glorify his holy Name, and be accepted of him, by doing that which is pleasing in his sight?

§. Sect. 8 Fourthly, because it is an action which we do in remembrance of Christ.

Fourthly, the right use of the Lord's Supper much conduceth unto a godly life, as it is an action which we do in remembrance of Christ, and are thereby put in mind how much he hath done and suffered for us. For who can lightly esteem of any sin, which cost Christ no less then the price of his precious blood? Who will not bewail his sins past with bitter grief, abhor his present corruptions with mortal hatred, and utterly renounce and forsake them for the time to come, who duly considereth that they were the nails which fastened our Savior Christ to the Cross, and that unsupportable weight, which made his soul heavy to the death, pressed out of his innocent body that bloody sweat, and extorted from him that lamentable complaint, My God, my God, why hast thou forsaken me? Who will be hired with the base wages of worldly vanities, to defile his soul again with the filth of sin, which could no otherwise be cleansed and purged then by the precious blood of Jesus Christ, of infinite more value then ten thousand worlds? And so on the other side, who can be slack in the service of so gracious a Savior? or be sparing in his pains to glorify him, who for his redemption hath not spared his dearest blood? Who would not worship him in all the duties of holiness, who hath purchased his happiness at such a rate as men and Angels were not able to discourse? who is so unthankfully slothful, that will not spend his sweat in his service, and his tears, because he cannot spend so much as he should, and even his blood to make up what is wanting in them both, for him and his sake, that hath cleansed our bodies and souls from the ingrained spots, and incurable leprosy of sin, with his bloody sweat, yea full streams of his precious blood? Who will now grudge to do works of mercy, or to feed the poor members of Jesus Christ with his spare food, & to clothe them with his cast apparel; which remembereth that this bread of life came down from heaven to be our food, and hath not spared to feast us at his own royal Table, with his own body and blood for our spiritual nourishment unto eternal life? that he who is the lively and express Image of his Father, and equal unto him in glory and Majesty, dis-roabed himself of this glorious garment, and took upon him the shape of a servant, yea was content to be stripped of those poor clothes he had suiting with his mean condition, and whilst he bore our sins, to bear our shame, hanging naked upon the Cross, that he might clothe us that were spiritually naked, with the rich and glorious robe of his righteousness and obedience?

§. Sect. 9 Because thereby we are occasioned to renew our Covenant with God.

Finally, the Lord's Supper rightly used, is a notable means, to confirm and strengthen us unto all duties of a godly life; because it giveth us occasion in our preparation, (that we may come as worthy guests to the Lord's Table) to renew our Covenant with God, by renewing our faith in Christ, our repentance for our sins, our love towards God and our neighbors, and all other saving graces in us. We renew our faith, by meditating upon God's infinite mercies, and Christ's all-sufficient merits, the gracious and indefinite promises of the Gospel, and the truth and omnipotency of God, whereby he is willing and able to perform them; upon God's Commandment, enjoining us to believe, and his bounty and goodness, in giving his Word and Sacraments made effectual by his Spirit, whereby he enableth us to do that which he commandeth. We renew upon this occasion our repentance also, by bewailing our sins past, and strengthening our resolution, to leave and forsake them for the time to come, and to serve God in the contrary duties of holiness and righteousness. And seeing our great wants and imperfections in all God's graces and Christian duties, we promise and vow in our selves, and unto God, that we will carefully use all good means whereby we may attain unto them in more perfection. So likewise after the receiving of this Sacrament, we take occasion to examine our selves, how we have profited and increased in spiritual strength and growth of grace, by being feasted at the Lord's Table with this food of our souls; and being mindful of our promises made before we come to the Lord's Table, we become more diligent in using the means whereby God's graces may be perfected in us, and we strengthened unto all good duties. And that we may not appear to be Covenant-breakers with God, and to have received his grace in vain, we are made more careful and conscionable in looking to all our ways, for the avoiding of all those sins wherewith formerly we have been overtaken, and practicing those duties which we have heretofore neglected, and so to carry our selves in the whole course of our lives, that we may at all times and in all things please the Lord, whom we have found and felt so gracious unto us. In all which respects, who doth not plainly see, that the often resorting to the Lord's Table, if we come unto it duly prepared, is a most effectual means to enrich us with all God's graces, and to strengthen us unto all good duties of a godly life? And therefore they are most injurious unto their own souls, who seldom come to this spiritual feast, and take every slight occasion of defrauding them of their due food, seeing hereby they make them droop in their spiritual life, to languish and wax faint in all saving grace, and to become utterly, both unable and unwilling, to perform unto God any sincere and cheerful service.

§. Sect. 1 That prayer is God's ordinance to obtain his gifts and graces.

THe third means whereby we may be enriched with all saving grace, and strengthened unto all the duties of a godly life, is Prayer; Of which I shall not need to say much in this place, having before entreated of it at large. Only it shall suffice to show, that it is a singular means ordained of God, for the obtaining of grace and strength to serve God in all Christian duties. For of our selves we have no ability unto anything that is good, no not so much as to think a good thought, or to entertain into our hearts a good desire, but whatsoever we have in this kind, it is the gift of God, according to that, What hast thou that thou hast not received? and that of the Apostle James; Every good and perfect gift is from above, and cometh down from the Father of lights. Now the means which God hath sanctified for the obtaining of all those gifts and graces which he hath promised, is fervent and effectual Prayer; for though he be most bountiful and ready to bestow all good things, yet not to the idle and slothful, but to such as acknowledging them to be his gifts, do sue and seek unto him for them; and though he infinitely abound with all blessings, yet he communicateth them only to those that crave them at his hands; according to that of the Apostle; The same Lord over all, is rich unto all that call upon him: and that of the Psalmist; The Lord is near unto all those that call upon him, to those that call upon him in truth. And the reason is, because such only do glorify him in his gifts, seeing those alone, who have obtained his blessing by Prayer, will acknowledge him the Author of them, and return unto him to give him thanks. Hence it is, that being willing to bestow all good things upon his children, and unwilling that they should neglect their duty, or have them without suite; and taking delight to converse with them, he withholdeth his gifts till they ask them, that they may have this occasion to resort unto him. And because through their negligence, he would not keep from them anything, which he knoweth good and necessary, over-long; like a most loving, yet wise Father, he leaveth not the matter to our own foolish and wayward will, but by express commandment enjoineth us to call upon him, & encourageth us in these our suites by promising beforehand, that he will hear and grant them. Ask (saith he) and ye shall have, seek and ye shall find, knock and it shall be opened unto you. And again; Whatsoever ye shall ask the Father in my Name, he will give it you. Ask, and ye shall receive, that your joy may be full. So the Apostle telleth us, that this is the confidence which we have in him, that if we ask anything according to his will, he heareth us; and if we know that he hears us whatsoever we ask, we know also that we have the petitions that we desired of him. In which regard, the Apostle exhorteth, that we should be careful for nothing (namely, with a carking and distrustful care) but that in everything, by prayer and supplication with thanksgiving, we should make our requests known unto God. In which regard, the Lord may be truly said to be the Author of all good gifts, and Prayer, the hand whereby we knock at the door of his grace, and when it is opened, receive his blessings from him. He the lively and inexhaustible fountain of all good; and Prayer, the bucket whereby we draw it from him. He, a rich treasury of all grace and desirable riches; and Prayer, the key that openeth it unto us, in the Name and mediation of Jesus Christ. To this purpose, one of the Ancients speaketh fitly; Prayer (saith he) in an admirable manner conduceth to a holy life, and worthy God's service, and being begun, doth much improve it, and like a treasure, storeth it up in our minds. For if any man endeavoreth to do anything belonging to a right course of life, Prayer being his guide, and preparing the way before him, he shall be sure to find a commodious and easy passage, &c. And it is a sign of madness, not to be persuaded that it is the death of the soul, if we do not often cast down our selves at God's feet. As the body without the soul is a dead carrion: so the soul, if it flee not to God by Prayer, is dead, miserable, and loathsome.

§. Sect. 2 That by prayer we obtain God's Spirit and the graces thereof.

More specially, Prayer is the chief means on our part, whereby we obtain his spiritual gifts and graces, by which we are enabled to perform the duties of a godly life: For by it we obtain the Spirit of God, who is the Author of all grace and godliness, seeing, as our Savior hath taught us, the Lord will give his Spirit to those that ask it. And if we want the graces of the Spirit, the Scriptures admonish us to use Prayer, as a special and chief means whereby we may obtain them. So the Apostle James; If any man want wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not, and it shall be given him. And the Apostle to the the Hebrews, setteth us in this course for the obtaining of all grace; Let us (saith he) come boldly to the throne of Grace, that we may obtain mercy, and find grace to help in time of need. Yea, these spiritual graces, whereby we are enabled to serve God in all holy duties, are things absolutely good for us in some degree and measure; and therefore we may absolutely pray for them, without interposing any condition; first, because our heavenly Father is so infinitely gracious and true of his promise, that he will deny nothing unto us that is good; and therefore much less these things which are most necessary, and in an high degree of goodness. For if we being evil, know how to give good gifts unto our children, how much more shall our Father which is in heaven give good things to them that ask him? Secondly, because he hath commanded us to pray for these spiritual graces; and therefore it is not to be imagined, that the God of all bounty and goodness, would ever have enjoined us to ask those things, which he is unwilling to give: neither will any wise father draw his children to come with suits unto him, by giving them repulses; only it may be, that the Lord, to enlarge our hearts, and to make our desires more fervent and earnest, doth for a time with-hold these graces, at least in respect of our sense and feeling; but if we persevere in prayer, and continue importunate suitors, we are sure to obtain them in the end, and that in greater measure, seeing he that by holding his hand back hath enlarged our desires, and made us more empty and hungry, hath promised also to fill and satisfy us. To which purpose Augustine speaketh excellently; So long (saith he) as the Lord doth not take away from thee thy prayer, he will not remove from thee his mercy; for he that giveth thee his Spirit, that thou mayest pray, will also give unto thee that, which by help of the same Spirit thou doest desire. By all which it appeareth, that prayer is a principal means to obtain all grace and strength at God's hands, for the well performing of all holy duties. Whereof it is, that the Saints in all ages have so ordinarily used it for this end, in the behalf both of themselves and others. So David, in many places of the Psalms: Shew me thy ways, O Lord, and teach me thy paths. Lead me in thy truth, and teach me. Teach me, O Lord, the way of thy Commandments, and I shall keep them unto the end. And the Apostle Paul; The Lord make you to increase, &c. to the end he may stablish your hearts unblameable in holiness before God; And the very God of peace sanctify you wholly, and I pray God your whole spirit, and soul and body, may be preserved blameless unto the coming of our Lord Jesus Christ. Whereas without prayer there is no hope of any growth in grace; for as in nature all things that grow have in them an appetite and attractive force, wherewith they draw that nourishment unto themselves, whereby they come to growth and augmentation: so in the spiritual growth, none receive any increase of grace, but they who have an appetite and spiritual desires, which they express by the attractive force of prayer, whereby they draw from God, the fountain of all goodness, spiritual nourishment, and all things needful to the furthering of their growth in Christ.

§. Sect. 3 That public prayer is most effectual for the obtaining of all God's graces.

Now as prayer generally is a notable means to further us in all duties of a godly life; so especially that which is public, when as many of God's Saints and servants being met together in his holy Assemblies, do jointly with one heart and voice, implore the gracious assistance of his good Spirit, whereby they may be enabled to serve him in all Christian duties. For if the prayers of one alone do offer unto God an holy kind of violence, (as we see in the example of Moses) so as he seemeth unable to deny and reject them, because he hath graciously bound himself, by his free and infallible promises, to hear and grant them; how powerful must the prayers of the whole Congregation needs be to prevail with God, in any suit made according to his will, seeing he hath tied himself to hear and help them by more special promise; according to that of our Savior, If two of you shall agree on earth, as touching anything that they shall ask, it shall be done for them of my Father which is in heaven. For where two or three are gathered together in my name, there am I in the midst of them. So the Lord hath promised that he will cause his servants to rejoice in the granting of their suits by special favor, which they shall make unto him in his own House: I will bring them (saith he) to mine holy Mountain, and make them joyful in my House of prayer; their burnt offerings and sacrifices shall be accepted upon mine Altar; for mine House shall be called an House of prayer for all people.

Upon which promises made by God, Solomon, at the consecration of the Temple, groundeth his prayer, that the Lord would in special manner hear the suits and supplications of his servants publicly assembled in his Temple to call upon him. And hereof it is that the Apostle contenteth not himself with his own prayers, or the private suits of others, that he might still be preserved for the service of God, and of his Church, but desireth that the Church of Corinth should join together in prayer for him, that the gift bestowed upon him by the means of many persons, might give occasion unto many, of giving thanks also in his behalf. For as much fuel and fire laid together, doth make the flame and heat so much the more vehement; and many small streams meeting in the same channel, grow great and irresistible: So the fire and fuel of our zealous and fervent prayers joined together in the public Congregation, maketh a flame that scorning all stop, mounteth up to heaven; and when we jointly pour out our souls before God, like many waters met in one current, they have the force of a great torrent and irresistible flood, which bear down all before them, and never stay, till falling into that infinite Ocean of all mercy and goodness, they are graciously received and accepted of him. And therefore let no man proudly attribute so much unto his private devotion, that he should be moved thereby to neglect the public prayers of the Congregation, as needless and of less efficacy; seeing they are a much more principal and potent means to prevail with God, then our private and proud devotions, scorning such excellent helps, which may well kindle in us that elementary and flashing flame of blind and ungrounded zeal, which lasting but a while, serveth for no use, but to set the Church on fire with hurtful Schisms and furious contentions, but will never kindly warm our hearts with that heavenly heat of fervent zeal, which maketh us fit and forward unto all Christian duties, and the substantial parts of God's service. In which regard I may well say to such, as proudly presuming of the strength of their own devotions, thus single themselves from the Congregation by their private duties; as the Wise man in another case; Woe unto him that is alone; for if he falleth, and faileth in this duty, through want of attention, and wandering thoughts, faintness of faith, and lack of fervency, there is none by to help him; whereas praying in the Congregation, we mutually supply one another's defects, one being devoutly diligent, when another groweth cold and remissly negligent, and he rising again, as ashamed of his foils and falls, and recovering the fervor of his zeal and devotion, requiteth the other with his assistance, when he beginneth to faint and grow weary. Herein like unto soldiers, who being singled from one another, are easily overcome, but joined in a battle, do mutually second and succor one another, one fighting, when the other fainteth, and he with renewed strength giving a fresh charge, bringgeth of the other far engaged, when through weakness and weariness he is able no longer to bear the brunt. And thus much of the third public means of a godly life, to wit, prayer. Concerning the fourth and last, which is the reading of the Scriptures, I will speak when I come to entreat of private reading, because many things to be spoken are coincident to both, and I would not distract them in my Discourse. Only let it be remembered, that whatsoever can be said of the benefit and efficacy of private reading, is in a higher degree of excellency verified in that which is public, because being a ministerial function, ordained of God, for the common good of the whole Church, and every particular Congregation, it is more powerful to all good uses then private reading, God's more special blessing by the inward operation of his holy Spirit, always more effectually accompanying his more excellent and public ordinances, then such as are private, and of an inferior nature. And therefore as the Word publicly preached is more powerful and profitable, then a Sermon privately read in our own houses (as I have shown) not in regard of the substance or matter contained in both, nor only in respect of elocution and action (wherein preaching excelleth reading) but chiefly because God's blessing accompanyeth more effectually that ordinance unto which he hath given the preeminence; so by the same reason, public reading is to be preferred before private, not only because the Minister ordinarily readeth with more judgment and understanding, more plainly and distinctly, giving every word and sentence their due weight, emphasis and accent, and thereby giving such light to the understanding, and life to the affections of the hearers, that such reading is not much inferior to a mean comment; but chiefly and principally (as I said) because it is a ministerial function, upon which we may expect a larger blessing then upon our own private actions. The which I touch by the way, to show unto those their error in judgment, and fault in practice, who highly esteem, and diligently exercise themselves in their own private reading of the Scriptures, and yet so despise public reading in the Congregation, that they will hardly, or not at all vouchsafe their presence, or if that, yet not their reverent and diligent attention.

§. Sect. 1 That we must not rest upon the public means only, but use the private also.

BVt howsoever, we are to ascribe to the public means, the chief preeminence, as being of greater virtue and efficacy, for the enriching of our souls with all saving grace, and strengthening of them unto all Christian duties of a godly life: yet we must in any case take heed, that we do not (as it is the custom of many cold and careless Christians) content our selves with them alone, and rest upon them as being alone sufficient for all purposes. But we must also with no less diligence, care and good conscience, adjoin unto them the use of private means to help us forward in our spiritual growth. First, because God hath enjoined us the use of them as well as of the public, and the Saints from time to time, yielding obedience herein unto God, have made them their daily exercise, as we shall see when we come to speak of them in particular. Secondly, because they add strength to our faith, and fuel to our devotion, whereby we are enabled to perform unto God public service with more life and zeal, delight and profit: whereas if we neglect private duties all the week, and suffer our hearts to be taken up with worldly things, they will be quite out of frame for spiritual exercises, and hardly brought unto any religious duties of God's service. But when we present our bodies in the Congregation, we shall leave our hearts at home, about our earthly affairs, and drawing near unto God with our lips, shall in the mean time have our hearts far removed from him; offering unto him a dead and formal, cold and heartless service, wherein he taketh no delight. Thirdly, because God's public service cannot sometime be enjoyed at all, as in the days of persecution, and is always stinted and limited to one or few days in the week, when as our souls, no less then our bodies, need their daily bread, and to be refreshed continually in their spiritual strength, which is abated through our natural corruption, and many slips and falls into sin, as also with the daily and hourly temptations of the devil and the world. In which respect these private means have this preeminence above the public, that though they are not so powerful, and yield less nourishment; yet we may have them at our pleasure, and feed upon them as oft as we will, supplying what is wanting in their virtue and efficacy, by their daily and continual use. Finally, by the private means we are fitted and prepared for the well-performing of the public; as by reading, prayer, meditation, &c. we are enabled to hear the Word preached, with profit, seeing they not only enlarge our hearts, that we may hear it with delight, reverence and attention, but also fasten it in our minds and memories, and make it fruitful in our lives; and not only help our understandings, that we may better conceive of what is spoken, being well acquainted with the holy Scriptures, but also inflame our affections with the love of God's public service, when as we have thought beforehand of the excellency, profit and necessity of it. So likewise by these private means we are made more fit for public prayer; whereas thereby we are made better acquainted with our wants which need supply, our sins to be confessed, and the benefits received, for which we are bound to return unto God praise and thanksgiving; and by often conversing with God in our private prayers, we are more encouraged to go with boldness and confidence unto the Throne of grace; unto which we cannot attain, if we estrange our selves from him, by our seldom approaching into his presence. Finally, we cannot come as worthy guests to the Lord's Table, unless by our private exercises of meditation, examination, and prayer we be prepared, whereby we renew our faith, repentance and charity towards our neighbors, and come furnished with such saving graces as are needful and necessary for the receiving of the Sacrament with fruit and comfort. And therefore it is no marvel if those who content themselves only with the public means of salvation, and altogether neglect these private helps, leaving all their Religion and devotion at the Church door, and never looking after it till their next return, do prove such unthriving Christians, weak in knowledge, feeble in grace, and slack and faint in all the duties of a Christian life. For as we would not wonder to see one lean and feeble in body, that should content himself with liberal sustenance one day in the week, and fast all the rest: so there is as little cause to marvel at the small growth, spiritual leanness, and weakness of these careless Christians, after they have long enjoyed the public means of salvation; seeing they rest wholly upon them, and neglect all private duties (as it were) their daily sustenance, and so by long fasting are enfeebled in their strength, and abated in their appetite, that they can neither receive the food publicly offered, nor yet digest and turn it into nourishment when they have fed upon it. Whereas our souls need more continual and daily nourishment then our bodies, seeing there are no fewer causes of the impairing and abating of their strength.

§. Sect. 2 That Christiā watchfulness is not a bodily, but a spiritual exercise.

Now these private means are manifold: All which may be reduced unto two kinds, both which contain under them diverse particulars: the first are such private helps and means as are to be used by our selves alone; the second sort are such as may be used both by our selves, and also with others joining with us. Of the former sort; the first is Christian vigilance or watchfulness, which well deserveth the first place, because being rightly known and practiced, it will serve as a guide to direct and lead us in all the rest. Whereof my discourse need not to be so large, as the argument is excellent and necessary, seeing it is so religiously and learnedly handled in a Treatise lately published, that were not this Work imperfect without it, I should have needed to have said nothing of it, seeing little can be added, which hath not been better said already. But that we may proceed in handling of this point, I will consider the nature of this watchfulness, and the means which enable us unto it. In the former, we will examine what it is, and wherein it consisteth, and the ends whereto it tendeth, or the objects about which it is exercised. For the better explaining of the first point, we are to know, that waking, watching and watchfulness, and contrariwise, sleeping, and neglect of watching, are not here used in their native and proper signification, but are metaphorical words, borrowed from the state and disposition of our bodies, and from thence transferred to our souls and spiritual estate. For we are said to sleep, whilst we continue in the state of unregeneration, dead in trespasses and sins, or when being recovered by the quickening power of God's Spirit, regenerating and reviving us, we do, in respect of some acts and operations, relapse again into our former condition. And we are then said to awake, when we rise out of this estate, either in our first conversion, or when we renew our repentance, after our falling into sin, and do again recover the operations of spiritual life. And finally, we are said to watch, when being, through our natural corruption, inclined and disposed to fall into our former sleep of sin, we do with all care and circumspection observe our selves, that we be not overtaken with spiritual sloth, but that we may continue waking, and able and active for the well-performing of all Christian duties, and of our spiritual life in grace. In which regard, their ignorance and error is much to be pitied, who imagine that they have well observed and kept the Christian watch, unto which we are exhorted in the Scriptures, when as having abridged themselves of their sleep and natural rest, they have thereby wasted and wearied their bodies, and weakened their corporal strength; this error arising out of another, that the flesh (by which the Scriptures understand our original and natural corruption, the body of sin and death) is nothing else but the body it self, and that mortification of the flesh, consisteth chiefly in the macerating and tormenting, pining and pinching of our bodies, by depriving them of all necessaries, and among others, of their natural rest and sleep; the which error I have at large refuted in another place. But we are to know, that as we may nourish the flesh, and consume the body; and contrariwise, nourish the body, and mortify the flesh: so we may take our bodily sleep (as all the faithful have done in the state of Regeneration) and yet maintain the spiritual watch; and watch even whole nights, as Judas that betrayed Christ, the soldiers at his Sepulcher, and thieves and adulterers, that lie in wait to make spoil of their neighbors goods and chastity, and yet sleep and snort in the deep lethargy of sin and wickedness. So that it is not the bodily watchfulness or sleep that is commanded or forbidden; for of this, as of all of like kind, the Apostles saying is verified, namely, that bodily exercise profiteth little; yea it hurteth much, if we rest in it as the deed done, or do it as a work satisfactory and meritorious; not subduing the flesh, but puffing it up with pride and presumption, nor enabling us to God's service, but making the body unfit to be a ready instrument for the soul, whilst by immoderate watching it is weakened and enfeebled, and becometh more dull and drowsy, more lumpish and vncheerfull to all good duties of a godly life.

§. Sect. 3 The former point proved by the Scriptures.

And yet I deny not but that there may be good use of bodily watching, when as it is moderate and seasonable, not only in respect of civil and moral affairs, as the dispatching of our necessary business, ministering to our friends upon their bed of sickness, and such like, but also as it conduceth unto spiritual ends; as when it furthereth us in keeping our spiritual watch, & is not rested in as a bodily exercise, but referred and destinated to an holy and religious end. As when with David, Paul, and Silas we abridge our selves of sleep, that we may praise God by singing of Psalms, or lifting up in silence our thankful hearts unto God for extraordinary benefits; or when with our Savior Christ, and his Church in persecution, we spend the night in prayer and other religious exercises. And thus our Savior requireth of his Apostles bodily watchfulness to a spiritual end; Watch and pray (saith he) that ye fall not into temptation. But yet the Christian waking and watching, which in the Scriptures is so much commended unto us, is not corporal, but spiritual, or only corporal, so far forth as the Spiritual thereby may be advanced and furthered. For which the Word of God is so clear, that it needs not the light of any other Comment; Awake thou that sleepest, and arise up from the dead, and Christ shall give thee light. Out of which sleep of sin when they are awakened, he exhorteth them to keep the Christian watch: See then that ye walk circumspectly, not as fools, but as wise; redeeming the time, because the days are evil. And again, Continue in prayer, and watch in the same with thanksgiving. So having commended unto us the spiritual armor, he willeth us to pray always, and watch thereunto with all perseverance. And yet more plainly, Awake to righteousness, and sin not. Watch ye, stand fast in the faith, quite yourselves like men, be strong. Neither doth the Apostle inhibit bodily sleep and natural rest, but carnal security and sleep in sin. Ye are (saith he) children of light and of the day; not of night, nor of darkness; therefore let us not sleep, as do others, but let us watch and be sober, &c. putting on the breast-plate of faith and love, and for an helmet, the hope of salvation.

§. Sect. 4 What the Christian watchfulness is.

By all which it appeareth, that the Christian watchfulness which is commended unto us in the Scriptures, is not bodily and natural, but supernatural and spiritual. Now let us consider in the next place what it is, and wherein it consisteth. Concerning the former: The Christian and spiritual watch, is an heedful observation of our selves in all things, and a serious, careful, and diligent circumspection over all our ways, that we may please God by doing his will, and neither commit any sin which he hath forbidden, nor omit any duty which he hath commanded. The which description setteth forth unto us the nature of the Christian watch, as it is commended unto us in the holy Scriptures. Thus the Lord enjoining this watch by Moses the Captain of his people, saith; Take heed to thyself, and keep thy soul diligently, lest thou forget the things which thine eyes have seen, and lest they depart from thine heart, all the days of thy life. And our Savior prescribing it, doeth express it in these words, Take ye heed, watch and pray; for ye know not when the time is; watch ye therefore, lest coming suddenly he find you sleeping. So the Apostle expoundeth that phrase, of awaking out of sleep, and arising from the dead, in the next words; See that ye walk circumspectly, not as fools, but as wise; redeeming the time, because the days are evil. And exhorting the Watch-men of the Church, to keep diligently this watch, he willeth them to take heed unto themselves, and to all the flock, over which, the holy Ghost had made them overseers to feed the Church of God, which he had purchased with his blood.

§. Sect. 5 That this watch is to be kept in all things.

Now if we would know wherein this observation and circumspection consisteth, and in what it is to be used and exercised; the Apostle telleth us, that it must not be in some few things only, the rest being neglected, but in all things whatsoever; Watch thou in all things; so that we must keep this watch at all times, in all places, upon all occasions, when we are alone, and when we are in company, abroad and at home, in the works of our callings, and in our recreations, when we have to deal with others, and when we are exercised in our own business; in civil affairs and moral actions, and in our religious duties which we perform unto God, as hearing, reading, praying, meditating; according to that of our Savior; Take heed how ye hear, watch and pray. And seeing the devil layeth baits and snares to catch us in all places and in all things, we must be very heedful and circumspect, that we do not fall into his nets of perdition. When we are alone, we must take heed that we be not idle and unprofitable, wholly taken up with worldly thoughts and sinful imaginations, nor overtaken by Satan's temptations, enticing us to the committing of secret sins, seeing solitude exempteth us from the fear, either of shame or punishment. When we are to go into company, we must look to our selves, that we be not corrupted with evil examples, and vain and rotten communication, and that we do not thus corrupt others, but edify them by our savory speeches, and holy conversation. When we look to be taken up in Christian conferences, we must watch over our selves, that we fall not, through self-love over-weening our own gifts, into pride and vain-glory, nor through pride break out into anger and contention. When we go to compound differences between neighbors, we must take heed, that we be not partial to either side for worldly respects, nor through stiffness and obstinacy, cause more discord instead of making peace. When we are going to a feast, let us set a watch over our appetite, that it do not draw us to gluttony and excess; but that we so use God's greater blessings, as that we be fitted by them to do him better service. When we are about to do the works of mercy, we must take heed of pride and affectation of human praises, or that we have in them any opinion of meriting thereby anything at God's hands. When we are to pray, or hear the Word, or to perform any other religious duty of God's service, knowing that in them also Satan layeth his snares, and spareth for no pains to make these exercises unprofitable, and even turn them into sin; let us observe our watch when we go about them, that we may be well prepared, and perform them with all reverence and attention, faith and fervency of spirit, carefully looking to our minds and hearts, that they be not hindered in these duties with worldly distractions, and wandering thoughts, dullness, drowsiness, and carnal weariness. In a word, there is nothing wherein this watch is not to be kept, seeing in all things, through Satan's wiles, and the deceitfulness of our own hearts, we are endangered unto sin; either sailing in the matter of our actions, or in our manner of doing them.

§. Sect. 6 That we must watch over all the powers and parts of our souls and bodies.

Neither must this watch be kept over some of our parts only, neglecting the rest, as over the body alone, but not the soul, or the soul, and not the body, but over the whole man, that in all our powers and parts, inward faculties and outward actions, we may please God by doing his will. But yet the more accurate and diligent watch must be over the soul, as being the more subtle and excellent part, according to that express charge of Almighty God; Take heed to thyself, and keep thy soul diligently: implying, that though this watch must be kept over the whole man, yet the soul, which is the better part, must be looked unto with greatest care and circumspection. Thus we must watch over all the special faculties of our souls, as over our reason and judgment, that they be not darkened with ignorance (for if the light be darkness, how great is that darkness?) nor corrupted and misled into errors and heresies. Ouer our memories, that they neither retain those vanities and sinful impression which should be rased and blotted out, nor forget those things which God hath entrusted to their keeping. Ouer our consciences, that they be pure and clean, purged from dead works, and that they be not slack in doing their duty, in excusing and accusing, nor we negligent in giving heed to their evidence. Ouer our wills, that they go not before, but wait upon holy reason, choosing and embracing that which it commendeth, and refusing and rejecting that which it condemneth and dis-alloweth. But especially, we must keep this careful watch over our minds and imaginations, which naturally are evil, and that continually, being most disordered and licentious, and not to be kept within any compass, if we leave them unto their own liberty. And therefore if we would keep our souls in good plight and free from danger, we must not foolishly imagine that thought is free, or that we may suffer our phantasies and imaginations to take their full scope and pleasure, in roving and ranging which way they list; for if they thus get the bridle (as it were) between their teeth, they will run with us in a headlong course into vanity and sin; whereby displeasing God, we shall move him to give us over to our own imaginations, and to the temptations of Satan, suggesting into them horrible blasphemies. For when he findeth them (Dinah- like) wandering abroad, and from under the gard of God's protection, he defloureth and defileth them with hellish pollution, and turneth the pleasure of their liberty into horror and grief. Moreover, by giving liberty to our thoughts and imaginations to range whither they list, and not accustoming to keep them in any compass, and within the bounds of God's fear, we shall not be able, when we most desire it, to bring them into any order, but they will be ready to disturb and distract us in our best duties. For like runagate servants, they will be to seek when we most need them, and be ranging about worldly vanities, when we would have them wholly exercised in religious duties. Or if with much pains we do bring them home, and bind them to their task, being inured to liberty, and delighting themselves in roving abroad, they will, to recover their lost pleasure, break all their bonds, run away from us, and be taken up with worldly cogitations, so as we shall not be able to hear the Word, or pray, or meditate, or perform any other religious duties, without being distracted and interrupted in them with these earthly thoughts and wandering imaginations. From which if we would be free, our best course is to watch over our cogitations and phantasies at other times, and to keep them under command, that they may be exercised about things profitable. For if we usually give them liberty to range whither they list, custom will cause an habit, and this liberty will grow to licentiousness, so as we shall reduce them into no order, nor make them fit for any good employment. Neither is it enough, that we restrain our thoughts from roving after worldly vanities, but we must also have them taken up and exercised in spiritual, heavenly, or at least civil and moral Meditations about the affairs of our honest callings; for if they be not busied about these, Satan will thrust in the other, and finding them empty of any good thing, he will easily replenish them with those that are evil.

§. Sect. 7 That we must chiefly watch over our hearts.

But above all other our internal parts, we must keep our watch with greatest care over our hearts, according to the Wisemans counsel; Above all keeping, or with all diligence keep thy heart, for out of it are the issues of life: and the admonition of the Apostle; Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God. For the heart is the treasury either of all good or evil, and out of it the tongue speaketh, and the hand worketh. It is the fountain of all our words and actions, and if it be corrupt, it will defile them too; but if it be cleansed and purified by faith, it will also purify the streams which flow from it. It is a vessel apt to receive all liquors good or evil, and therefore our care must be to replenish it with the best, and then to cover and keep it close, that nothing be spilled and lost, and lest it receive soil, or have any evil thing infused into it; for as the Wiseman observed, dead Flies taint the whole pot of precious ointment. It must be kept carefully as an enclosed Garden and Vineyard, that all annoyances being kept out with the fence, it may bring forth good fruits and ripe Grapes pleasing to God's taste; and not suffered to lie open as an high-way, where all things are trampled under-foot or stolen away, and nothing suffered to thrive which is profitable for use. Now by heart, here I chiefly understand all the affections and desires, both concupiscible and irascible, all the passions of love, hatred, hope, despair, joy, sorrow, anger, and fear. And by keeping of them, their holding in subjection unto reason, it self being first made subject to the Word and will of God, and the right employing of them about their fit and proper objects, only loving that which is good, and hating that which is evil, rejoicing in the testimonies of God's love, and sorrowing for sin, because he is displeased with it, hoping in God's mercies, and despairing in our own strength, fearing God, in respect of his mercies and judgments, and being angry with that only wherewith he is offended and dishonored. And if we thus keep our hearts in tune and order, they will make sweet music in God's hearing; but if the affections and passions rebel against reason, and fall at variance one with another, we can expect nothing but jarring discords and tumultuous confusion. If we keep them locked up (as sometime Aeolus the winds) under the command of reason, our hearts and minds will be calm and quiet; but set open the gates, and leave them to their liberry, and nothing will follow, but storms, tempests, and shipwreck of our souls upon the rocks of sin. Blow away these clouds and foggy mists, and we shall in our little world have a clear sky, but let them over-cast and ouercloud reason, which is the Sun in our firmament, and what can follow but darkness and disorder, stumbling and falling at every stone of offense? But especially we must watch over our hearts, that we may keep out carnal concupiscence from entering, and that we may withstand and shut the door of our hearts against the first motions and inclinations unto sin; even as we would keep out of our houses in the plague time, infectious air; or in the time of war, our mighty and malicious enemies from entering into our City or Country. Or if they be entered at unawares, we must repel them presently, at their first appearing upon our Coast, and give them no time to fortify and make themselves strong; we must crush this Cockatrice in the shell, and when they are young, dash this Babylonish brood against the stones.

§. Sect. 8 That we must chiefly cleanse and keep our hearts from those corruptions which are most dangerous.

Now as we must observe a careful watch in keeping out, or cleansing our hearts from all sin and corruption, so above all, that they do not nourish in them such as are most dangerous to our souls health. As first and principally we must beware of those sins and vices, unto which, through our natural corruption we are most inclined, the which we shall discern by our often falling into them, by our loathness to leave them, and after we have resolved to part with them, and have already broken from them by unfeigned repentance, by our hanging after them in our carnal love, which maketh us, after we are forced to leave them for the safety of our souls, to look back unto them (like Lots wife towards Sodom) with a desire to return, were we not beaten from them with the fear of God's Judgments. By which signs, when we have discovered them, we must with greatest care watch over our hearts, that we be not again overtaken of them; first, because we have greatest cause to hate and abhor them, seeing by them we have most dishonored and displeased God. Secondly, because they have most often wounded our consciences, and given us the greatest foils. Thirdly, because they have most disturbed our inward peace, and deprived our hearts of spiritual joy in the assurance of God's love. Fourthly, because we are still most prone to fall into them, by reason that our corrupt natures are so much inclined towards them; and our carnal love doting upon them, are ready upon all occasions to renew their league and give them entertainment. And therefore as with greatest care and vigilance, we arm our selves against such enemies, as have a strong party in our own City, and many secret Traitors, which are always ready to open the gates and let them in; so must we keep the narrowest watch, and bend our chiefest force against such sins as our flesh and carnal lusts do most affect, and are in greatest league and liking with them, seeing these secret Traitors are still in readiness to give them entertainment, and betray our souls unto them, if we do but a little intermit our spiritual watch. Secondly, we must with singular circumspection take heed of those vices and sins, which do most ordinarily wait upon our special callings, seeing by reason that we are daily conversant in them, they do make against our souls most often and fierce assaults; and the rather, because by our many foils and falls they become customable, and harden our hearts in them, our often sinning searing the conscience, and taking away the sense of sin. And thus Magistrates must watch over themselves, that they do not pervert judgment, by taking bribes and rewards, and that they have no respect of persons, nor for fear or favor do any injustice. Thus Lawyers must take special heed, that they do not for their fees blind the eyes of the Judge by their false and corrupt pleading, paynting over a foul cause with fair glosses, and that they do not protract suites, that they may grow rich out of their Clients poverty. And Physicians, that they do not deal unfaithfully with their patients, and delay the cure for their own advantage. And Divines, that they do not for worldly lucre become non-residents, starving their people's souls, to fill their own purses, and purchase fields with the price of blood: And that they be not slothful and negligent in feeding their souls that are committed to their charge, following Peters counsel to Christ; Master, spare thyself. And Tradesmen, that they do not use deceit in buying and selling, nor tell untruths, to put off their wares at an higher rate. And finally, thus must Artificers watch over themselves, that they do not their work deceitfully, only for sale, and unserviceable for use. Unto which special circumspection, in respect of our callings and the sins incident unto them, the Scriptures exhort. Thus John the Baptist persuaded the Publican's, whose calling was to live by toles and customs, to take heed of exacting more then their due; and the Soldiers, that they should beware of offering violence unto any man, but be content with their own wages. And our Savior having to deal with rich landed men, willeth them to take heed of covetousness. And the Apostles Paul and Peter, speaking unto Ministers and Pastors, exhort them to take heed to their flocks committed unto their charge, that they did feed them with the bread of life, not by constraint, but willingly; not for filthy lucre, but of a ready mind. Finally, we must watch over our hearts, that they be not corrupted and drawn away from God with the sins of the times and Country in which we live, both because we are apt to follow a multitude in doing evil, and are easily misled by bad examples, our corruption, like tinder, receiving and nourishing these hellish sparks; and being fallen into these sins, we are apt to continue in them without feeling or remorse, the multitude of offenders taking away the sense of sin. And therefore, as in infectious times and places we are not willing (unless we be fools) to have the plague for company; but the more the contagion is spread, the more we increase our care that we do not come into places infected, or if we be constrained through the necessity of our calling to live in them, yet we take heed that we do not consort with those that are visited, further then necessity and charity requireth, and carefully and continually use our best preservatives to keep out the infection, or if we be tainted, the best Antidotes and Cordials to expel the poison with all speed, before it have seized upon the heart: so must we use the like or greater care, when we live in places and times infected with special and heinous sins, that we shun those that are tainted with them, or use our best preservatives to preserve us from their infection; or if we be touched in the common contagion, that we do not nourish the poison in our hearts by carnal love, but expel it with what speed we can, by rising again in unfeigned repentance; seeing the danger here as far exceedeth the other, as the soul the body; the evils of sin, the evils of sickness; or death which is endless and everlasting, that which is corporal and momentary. And thus we are to watch over our souls, hearts and internal faculties. The like watch we must keep over our all outward parts, and first over all our senses, the which are the gates of our souls, by which all things enter, nothing almost being in the understanding, heart, and memory, which hath not found admittance by the senses. And therefore as those who desire to preserve the city in safety when it is besieged, do keep most diligent watch about the gates, suffering none to pass in or out, but only known friends, without due examination whether their coming be for good or ill: so being besieged on all sides by our spiritual enemies, we must keep a strait watch over our senses, which are the usual passage by which they send their forces to surprise us, admitting nothing to enter, without due trial taken, whether it be a friend or foe to our salvation: for as long as we thus watch the gates, and keep them fast locked and barred against all evils, the City of our souls, and Castle of our hearts, can never be sacked and spoiled by all the might and malice of our spiritual enemies. Now this watch over our senses doth chiefly consist in two things. First, in restraining them of their liberty, and not suffering them to range and roue at pleasure, and whither they list, nor to satisfy themselves, even unto saciety, with sensual delights, and full fruition of their several objects; but oftentimes stopping them in their course and full careire, let us call them to account, whether the things which they are exercised about, are as profitable to our souls, as pleasant to our senses; or contrariwise, if they do not, like sweet drinks, convey into our souls some deadly poison, and bring more hurt and hindrance to the life of grace, then joy and comfort to the life of nature. Secondly, when we allow our senses to take their pleasures, we must carefully observe, that they delight thenselves only in things lawful, both in respect of matter, measure, and manner, not suffering our eyes to gaze upon hurtful vanities, and lascivious and wanton objects, nor our ears to hear scurrilous jests, and such rotten speeches as will corrupt good manners, nor our taste to draw us on, by delighting in pleasant meats and drinks, to excess, gluttony and drunkenness; but as we may, to satisfy nature, and to refresh and comfort our hearts, give some liberty unto our senses to enjoy their delights; so our care must be, that we not only make choice of lawful objects, but also that they be exercised about them in a right manner; and so moderated in respect of the measure, that our hearts do not surfeit of them, nor be glued by carnal delight unto the earth, and so made unfit for spiritual exercises and heavenly meditations. But we must so use these sensual pleasures, as not abusing them, to cheer the spirit, and not pamper the flesh, as comforts in our pilgrimage, to make us to go on with more cheerfulness in our way, and not as impediments to hinder us in our journey, by fastening our hearts unto the vanities of the world.

§. Sect. 1 Of watching over our senses.

MOre especially, we must keep this careful watch over our eyes, which are the windows of our souls, through which they behold all earthly objects, not suffering them to roue about at pleasure, and to glut themselves with delightful sights, but restraining them as much as we can, that they do not behold that in this kind, which it is not lawful to covet: For of seeing comes loving; and of loving, lusting and desiring. We must keep them from beholding anything that may be unto us a ground of temptation, whereby we may be drawn into any sin, or which may be a distraction unto us in God's service, and hinder our well-performing of any Christian exercise, but let us, as near as we can, make choice of such sights as will more profit the soul, then please the sense. Thus Job watched over his eyes, and because he would be sure to keep them within compass, he leaveth them not to their own liberty, but keepeth them under covenant, that they should not in any wanton manner, so much as look upon a woman. And this is that which Solomon meaneth, where he saith, that the wise man's eyes are in his head, but the eyes of a fool are in the ends of the earth. Not that they do not all alike stand in their heads, but that a wise man leaveth not his eyes loose to their own liberty, but ruleth and governeth them with wisdom and discretion, not suffering them to behold unlawful objects, or those which are lawful, unlawfully, either in respect of manner, or measure; whereas a fool useth no restraint, but suffereth them to roue into all the corners of the world. Into which folly David fell, when he suffered his eyes to gaze their fill upon the beauty of another man's wife, this folly drawing him on to commit a greater folly in Israel; and therefore having lamentable experience of his own frailty, he keepeth afterwards over them a surer watch; which yet not being sure enough, he desireth the Lord to watch over him, and to turn away his eyes, lest he should behold vanity. With like care we must watch over our ears, to keep them from hearing anything which is vain and sinful; tending to the corrupting of our souls, or the hindering of them in the growth of grace: As all filthy communication and speeches tending to God's dishonor, and our own, or our neighbors hurt, all infulse and unsavory talk, bitter taunts, and unchristian and spiteful jests, all whisperings, backbiting and slandering, and all such discourses as feed the flesh, and starve the spirit, wed us to the world, and wean us from God. For though like the Sirens songs they tickle and delight the ear, yet they wound the heart and conscience with sin, and bring us into such a spiritual frenzy, that we are ready to leap over-board into a sea of perdition. And therefore we must stop our ears against these bewitching sorcerers; and not for the pleasing of our carnal sense, hazard the destruction of our precious souls. The hearing is called the learned sense; and happy are they, who by their care and watchfulness provide for themselves profitable and good Masters, of whom they may learn saving wisdom; and not such as teach nothing else but vanity and sin. And the ears like conduit-pipes convey unto the soul, either the clear streams of the water of Life, or the filthy puddles of sin and death; and therefore let us be careful to bring them daily to be filled at God's Fountain, lest the devil abuse them, to draine the filth out of the polluted sinks and channels of wicked mouths. Thus we must watch over our taste, that we do not, to please the palate, use such excess in our diet, as will disable us to Christian duties; and that the end of our eating be chiefly the refreshing and comforting of our bodies, that they may be fit for God's service who hath fed them, and not the pampering of the flesh with sensual delight. For if we give way to our appetite, this short and brutish pleasure will bring upon us innumerable evils: As upon our bodies, sicknesses and short life; and upon our souls and bodies both, sloth and idleness, lumpish heaviness and vnaptnesse to any good action, drowsy dullness, or vain mirth and futilous babbling, shortness of memory, and blockishness of understanding, wanton dalliance and inflammation of our hearts with unlawful lusts. And thus finally we must watch over our sense of touching, that we do not, to please it, inslaue our selves to effeminate daintiness, thinking that we are quite undone, if we may not tumble at our ease upon our beds of down, and go (like those in Kings houses) in soft raiment; or (like Dives) be clothed in Purple and fine linen every day. But let us inure this sense to man-like hardness, that we may not think it strange and intolerable to lie hardly, and go barely, if Christ who suffered so much for us, do call us to suffer a little for the testimony of his truth. And much more must we restrain this sense from all unlawful objects; as unchaste kisses, lascivious embracements, and wanton dalliances, which tend to the inflaming of our hearts with unclean lusts, and make our bodies, which are the Temples of the holy Ghost, polluted brothel-houses, and filthy styes for wicked spirits.

§. Sect. 2 That we must watch over our tongues.

Secondly, we must keep a careful watch over our tongues, according to the example of the Prophet David; I said, I will take heed to my ways, that I sin not with my tongue. For the well-ruling and ordering of our tongues is a matter of great moment, for the furthering or hindering of us in the course of a Christian conversation; according to that of Solomon, A wholesome tongue is a tree of life, but perverseness therein is a breach in the spirit. If we use it well, it will be our glory, as being a notable instrument of glorifying God, whilst we speak to his praise, and those that honor him, he will honor; but if we abuse it unto sin, it will become our shame, seeing thereby we dishonor God who hath given it us, and all good things. If we order it wisely, and speak things profitable and worth the hearing, we shall edify our brethren: For the lips of the wise disperse knowledge; and a word fitly spoken, is like apples of gold, in pictures of silver; that is, pleasant and profitable, like works of gold curiously and artificially graven by a cunning workman; but if we vent nothing but filth and folly, bringing up (as it were) our excrements by a wrong way, we shall annoy our hearers, with our rotten and unsavory speeches, and by our evil words, corrupt their good means, as the Apostle speaketh. If we speak wisely and to edification, we shall, in profiting others, have the comfort of it in our own hearts: For as Solomon speaketh, A man hath joy by the answer of his mouth, and a word spoken in due season, how good is it, both to the speaker, and to the hearers? But when a man hath pleased himself, for the time, with scurrilous jests (the foam and froth of wit) it is his sin and shame, and leaveth nothing behind it but sorrow, & the tormenting sting of an evil conscience. If our discourse be religious and honest, & such as becometh Christian gravity, it is a good sign & comfortable evidence unto us, that we are just and upright in God's sight: For the mouth of the righteous speaketh wisdom, and his tongue talketh of judgment. And, If any man offend not in word, the same is a perfect man, and able also to bridle the whole body: but if our talk be corrupt and unsavory, it is a sign of a rotten and wicked heart: for as our Savior telleth us, out of the abundance of the heart the mouth speaketh: A good man, out of the good treasure of the heart, bringeth forth good things; and an evil man, out of the evil treasure, bringeth forth evil things. In a word; Life and death are in the power of the tongue, and they that love it, shall eat the fruit thereof: and as our Savior telleth us; By our words we shall be justified, and by our words we shall be condemned. In which regard it standeth us upon, to keep a narrow watch over our mouths, that we offend not in our speeches; and to resolve with David, that our tongues shall speak of righteousness all the day long; so speaking & doing, as those that shall be judged by the law of liberty.

§. Sect. 3 That this watch consisteth in the right ordering of them.

Now this watch over our tongues must tend to the right ordering of thē, both in respect of silence, & of speech. For we must not only restrain our tongues from evil and corrupt communication; but also order them aright in speaking that which is good, taking care not alone to speak good things, but also in a good manner, when as they are seasonable & profitable in respect of circumstances, time and place, the causes moving us, and the persons hearing us: not pouring out good speeches without discretiō, but observing measure, gravity and modesty, not thinking it enough to speak that which is good, when some others are present that could speak better. And therefore, as we do not suffer pots and glasses of sweet waters, to have their full vent, but keep their mouths close stopped, to preserve their sweetness for such times wherein it may most seasonably be used; so though our hearts be full of sweetness, and (as the Psalmist speaketh) inditers of good matter; yet we must not vent it with open mouth, which will make it lose much of its sweetness, but let us keep it in, till we have got some seasonable time, when as we may hope to spend it to some good purpose. For which moderating of our tongues by seasonable silence, and avoiding of too much talking, the wise Solomon giveth us good caveats and counsel: In the multitude of words (saith he) there wanteth not sin, (seeing a man that speaketh much, venteth some evil, or commonly is tainted with pride and self-love in speaking that which is good) but he that refraineth his lips, is wise. And again, He that hath knowledge, spareth his words, (so that he hath but a show of knowledge that lavishly spendeth them) and a man of understanding is of an excellent spirit, knowing when to speak, and when to keep silence. And even a fool, when he holdeth his peace, is counted wise; and he that shutteth his lips, is esteemed a man of understanding. In which regard Job wisheth earnestly that his friends would hold their peace, that it might be imputed unto them for wisdom, because they spoke many good things, yet not to the purpose, nor did prudently fit them to Job's person or state, which being so grievously afflicted and dejected, needed (if they would have spoken seasonably) cordials of comfort, and not bitter purges, or the distasteful infusion of gall and wormwood. And the Apostle James exhorteth us, to be swift to hear, and slow to speak. To which purpose (as one observeth) God hath wisely appointed a double gard to keep in the tongue, the lips, and two row of teeth, that it might be restrained from breaking out by this double fence, and might be preserved from slipping, being seated by nature in such a moist and slippery place. And as we must keep this watch over our tongues in respect of keeping silence; so also in respect of speech; for our tongues are not given us to this end chiefly, that we should restrain them and say nothing, but that they might be our glory, in glorifying God by setting forth his praise. And the Wise man telleth us, that as there is a time to keep silence, so also there is a time to speak. And here our first care must be, that according to the Psalmists counsel, we keep our tongues from evil, and our lips from speaking guile. And as the Apostle admonisheth, that we suffer no corrupt communication to proceed out of our mouths, but that which is good to the use of edifying, that it may minister grace to the hearers; and that we use neither filthiness, nor foolish talking, nor jesting, which are not convenient, but rather giving of thanks. But especially, let us watch over our souls, and our tongues, that we do not (as it is the common custom of the most) abuse them to slanders and reproaches, backbiting, and sharp censuring of our neighbors; but taking all things, doubtfully spoken and done, in the best part, excusing that which is tolerable, commending that which is good, and extenuating faults of frailty and infirmity, let us approve our selves to be truly charitable, by making our love to serve as a cover to hide a multitude of sins. Yea, so far should we be from wronging our neighbors, by being the authors of evil reports, that we should not lend our ears to others that spread them, but approve our selves by this sign, to be Citizens of heaven, that we will not receive a reproach against our neighbors, nor so much as vouchsafe to take it up, though we found it by the highway side. For (as one saith) he is blessed that hath armed himself so against this vice, that no man dare detract from any before him. And in the next place we must watch over our tongues, that our speech may be always with grace, seasoned with the salt of wisdom and Christian prudence, which teacheth us to know how we may answer every man, and speak to their profit and edification. The which wise and religious ruling of our tongues, is a matter of great moment, and no less difficulty; For as the Apostle James telleth us, though the tongue be but a little member, yet it is a world of iniquity, and boasteth of great things. And as a little fire is sufficient to inflame great store of matter: so the tongue defileth the whole body, and setteth on fire the course of nature, and is it self set on fire of hell; and such an unruly evil, full of deadly poison, as no man can tame by sole strength of nature. And yet such is the necessity of the well-governing of it, that all our Religion is to no purpose without it. For if any man amongst us seem to be religious, and bridleth not his tongue, but deceiveth his own heart, that man's Religion is vain. In which regard we must keep over it the straighter watch; as we use to curb and keep in a head-strong horse, with so much the sharper and stronger bit; and seeing no man can with his own circumspection rule it sufficiently, but that it will break from him at unawares, and the Lord only is sufficient to manage and direct it, according to that of Solomon, The preparation of the heart, and the answer of the tongue is from the Lord; therefore we must pray with David, that he will set a watch before our mouth, and keep the door of our lips; and that he will so open our lips, that our mouth may show forth his praise.

§. Sect. 4 Of our watchfulness over our works and actions.

Lastly, we must set this diligent watch over our works and actions, that they may in all things be conformable to the Word and will of God, whilst we do that which he hath commanded, and leave undone that which he hath forbidden. Thus the Wise man exhorteth us, not to be rash and unadvised in our courses; but to ponder the path of our feet, and let all our ways be established, turning neither to the right hand, nor to the left, and removing our foot from evil. And this he maketh to be a note of a man truly wise: for whereas a silly man, being over-credulous, is rash and headlong in all his enterprises, A prudent man looketh well to his going: and whereas the fool rageth and is confident, a wise man feareth and departeth from evil. And because our ways are, through the malice of our spiritual enemies, on all sides beset with snares, wherewith, if we be not very circumspect, we shall easily be caught; therefore in this regard he saith, that he is blessed that feareth always, and seeing we daily tread upon slippery places, whilst we are managing our worldly affairs. Heereof it is, that the Apostle commending unto us this watchful care, willeth him who thinketh that he standeth, take heed lest he fall. Now this care and watchfulness respecting our actions, provideth, first, that we spend none of our precious time in sloth and idleness, (for by doing nothing, we shall quickly learn to do that which is ill) but that we be always exercised in some good employment, respecting God's glory, or our own, or our neighbors good, as I have shown at large before, and therefore here thus briefly pass it over. Secondly, that with all care and circumspection we keep our selves from all sinful actions, and though through Satan's temptations, and our own corruption, we have conceived sin in the heart, yet let us there smother it, as in the womb, and not consummate and perfect it, and (as it were) by acting of it, bring it unto birth. Finally, we must watch over our works and actions, that we may not only shun evil, but also do that which is good, that thereby we may glorify God by the light of our godly lives, adorn our profession, edify our neighbors by our good example, and make our own calling and election sure. But of this also I have spoken before.

§. Sect. 1 Of three special ends of our Christian watch.

ANd these are the things wherein our Christian watch chiefly consisteth, and about which it is exercised. The next point to be considered, is, the ends at which we must principally aim in it, the which are diverse. The first and chief is, that we may please God in all things, for which use, this watch is most profitable and necessary. For seeing naturally our ways are wholly corrupt, so as we can please him in nothing, it is not possible, without singular care and circumspection, that we should so carry our selves in our whole conversation, as that all our actions may be acceptable in his sight. Secondly, we must thus watch over our selves, that we may daily more and more mortify our corruptions, especially those which bear greatest sway in us; and that we may avoid all manner of actual transgressions, and those, above all the rest, wherewith we have been most often overtaken, because Satan and our own corruption are most ready to use those weapons of iniquity to foil and overcome us, which they have found by experience most potent to prevail against us. Nor must we think any sin so small that we may neglect it, seeing the least is strong enough to make way for greater. Neither must we only watchfully avoid the sins themselves, but also all the occasions and means which may allure and draw us unto them. For where God hath forbidden any vice, there he also forbiddeth the occasions and means of it, which if we neglect and run willfully into temptations, it is just with God, when we thus tempt him, to withdraw his grace, and to leave us to the Tempter; and then what can follow but our shameful foils and falls? For who can carry fire in his bosom, and not be burnt? who can hope to live unto old age, that maketh it his daily sport, to be dallying with the means and occasions of death? And therefore if we would preserve our souls from being defiled with the filthy strumpet of sin and vice, let us carefully shun her unchaste embracements; yea (as Solomon speaketh) let us remove our way far from her, and come not near the door of her house. And if we would not walk in the ways of sin which lead to destruction; Let us not so much as once enter into the path of the wicked, nor go in the way of evil men, but avoid it, pass not by it, turn from it, and pass away. If we would not do the devils works of injustice, we must not so much as receive his wages, but shake our hands from holding of bribes. If we would not become evil and vain in our thoughts and actions, we must shut our eyes from seeing evil, and turn them away from beholding vanity. Thirdly, we must keep this watch, not only that we may avoid all sin; but also that we may perform all Christian and holy duties with all diligence and constancy, not contenting our selves to do some, and neglect others, or to be earnest in them sometimes, and soon after careless and slothful; but observing all, and in all seasons. Yea, this watch must extend it self, not only to the matter of Christian duties, but also to the manner; as that they be done in love and obedience to God, that we may thereby glorify him in faith and with a good conscience, with alacrity and cheerfulness, in sincerity and truth, without all hypocrisy, dullness, and weariness; And finally, that we do them prudently and seasonably, with due respect to all circumstances of persons, time, and place. In all which respects, if we do not carefully keep the Christian watch, it is not possible but that we shall continually fail, both in the matter and manner of our duties: seeing we are naturally averse and backward unto them, sluggish and slothful, rash and indiscreet in doing of them; and therefore if we do not carefully watch over our hearts, we shall upon every slight occasion neglect them altogether, or grow cold and careless, slack and remiss, drowsy and soon weary in performing them. Whereas, if keeping this watch, we stir up and re-enliue God's graces in us, when they are ready to languish and die, and (with the Ostridge) hasten our speed, by adding unto our wings of faith and love, the spurs of God's fear, we shall, without thinking of weariness, run much more swiftly and surely in the ways of God's Commandments.

§. Sect. 2 That we must watch over our selves, that we be not circumvented by our spiritual enemies.

Finally, in this our watch we must carefully take heed, that whilst we set our selves to perform the duties of a godly life, we be not hindered by the temptations of our spiritual enemies, or at least so disturbed and disabled, that not doing them in that manner as we ought, we lose all the fruit of our labors. In which respect, our Savior exhorteth his Apostles to join watching with their prayer, that they might not fall into temptation, not only understanding thereby a bodily watchfulness opposed to natural sleep, but also the spiritual watching opposed to carnal security, the sleep of the soul, with both which they were at that time overtaken. For howsoever the consideration of the multitude, might, and malice of our spiritual enemies, is a motive sufficient to make us stand watchfully upon our gard, seeing they assault us on all sides with their engines of battery, lay secret ambushments in every corner, and fill all places so full of their nets and snares, that without singular circumspection we cannot avoid them: yet seeing they never bend their malice and might so furiously against us, as when they see us exercised about Christian duties, that they may either discourage us, or make them unprofitable; who seeth not that we had here need to keep a double watch? Like wicked thieves, often fleshed with blood and cruelty, they are always ready to do us a mischief, and to beat us even to the death when they find nothing about us; but then they double their watch and diligence, in surprizing us by the way, when as we are going about the service of our heavenly Master, and carry with us the rich treasures of his graces; in which regard, we must be no less vigilant for our own safety, then they for our destruction; for our perseverance in the ways of godliness, and preserving of our spiritual riches, then they to stop us in our course, and to spoil us of all our wealth. The devil, like a roaring Lyon, goeth always about, seeking to devour us, and therefore it behooveth us continually to watch and to be sober; but then he is most watchful in sowing his tares, when he seeth that our heavenly Husbandman hath sown his good seed and wheat of saving graces in our hearts. The world always maligneth those whom Christ hath chosen out of it; but in nothing doth it show greater malice against them, then when they most seriously set themselves to do God faithful service, as we see in the examples of all ages. The flesh is always ready to betray us into the hands of them both; but never doth it more spitefully play its prizes, then when it seeth us exercised in religious duties; carrying away our hearts with a thousand distractions, and like a massy and heavy weight pressing us down, maketh us lumpish and heavy, unwieldy and soon weary in our Christian race. In which regard, we must at all times watch to defeat their malice, but we must double and triple it, against this triple opposition of the devil, the world, and our own flesh, when we intend to perform any Christian duties.

§. Sect. 3 That we must keep this watch in all places, and at all times.

In all which respects, we are to keep a careful watch over our selves in all places, when we are at home, and when we are abroad; when we are alone, and when we are in company; in the Church and open streets, and in our own houses and private Closets; seeing there is no place free from danger, by reason of those inward corruptions and secret traitors, which we carry everywhere about us, and those outward enemies, the devil and the world, which are ready in all places to set upon us. So likewise there is no time exempted from this watch, neither youth nor old age, day nor night, but it must be kept continually, according to that; Take heed to thyself, and keep thy soul diligently, lest thou forget the things which thine eyes have seen, and lest they depart from thine heart all the days of thy life. For the causes of it are continual, and therefore the watch must not be intermitted. At all times we must labor to please God, and not by fits, and obedience at all times must be yielded to him. At all times sin must be shunned, unto which we are prone by nature, and all virtues and Christian duties to be embraced and practiced, when any good occasion is offered, unto which naturally we are backward and averse. No time is exempted from the Christian warfare, nor secure and safe from the assaults of our spiritual enemies. And therefore we must continually stand upon our guard and keep our watch, that we be at no time unfit for any of these purposes, lest being surprised upon a sudden, we be easily vanquished by our spiritual enemies. Besides, through the intermission of our watch, we do not only lose the present time, which should be spent in the service of God, but also endanger our selves to lose much more, before we can again set our watch in good order. For our hearts having broke the bounds of God's fear, will not without much labor be restrained of their licentious liberty; our devotions being once cooled, will not without much fire and fuel recover their lost heat. And sooner might we with well ordered hearts, have performed the duties of God's service which we intend, then bring them in frame and rightly prepare them, when through neglect of this watch they are out of tune. Finally, we must keep this watch in all estates and conditions, in the time of health as well as in sickness, as well when we are rich, that our wealth do not wedge and fasten our hearts upon the world and earthly things; as in our poverty, that we use no unlawful means to become rich. In our prosperity, that we forget not God, nor love his gifts better then the giver; and in our affliction, that we murmur not through impatiency, but draw nearer unto God when he correcteth us.

§. Sect. 4 That we must watch over our brethren.

Neither is it enough that we thus watch over our selves, but we must also with like care and circumspection watch over our brethren; seeing the Lord hath not committed us to our own single watch, but hath enjoined us to be mutual observers and keepers one of another; not curiously to pry out one another's faults, to censure and aggravate them, but charitably to take notice of them, that we may help to amend them. Thus the Apostle enjoineth us, to consider one another, to provoke unto love and to good works, and that we should exhort one another daily, while it is called today, lest any of us should be hardened through the deceitfulness of sin. For this care and watchfulness being an inseparable effect and fruit of Christian charity, extendeth it self, not only to our own persons (for this were nothing but self-love) but as far as it stretcheth, that is, to all our neighbors. Thus David took notice, not only of his own sins, to mourn for them, but saith that rivers of waters did run down his eyes, because other men did not keep God's Law. Yea, this his care extended to his enemies; My zeal (saith he) hath consumed me, because mine enemies have not kept thy Word. But though our care must extend to all, yet we must keep this watch in a special manner over those who are committed to our special charge; as the Housholder over his family, and the Pastor over his flock, according to that of the Apostle, Take heed to yourselves and to all the flock, over the which the holy Ghost hath made you overseers, &c. Which whoso neglecteth, and taketh care only for himself, he is worse then an Infidel, and plainly discovers that he is of Cain's speech and spirit, thinking it enough to look to himself, and scorning to be his brothers keeper.

§. Sect. 1 That this watch is necessary, because God requireth it.

THe next point to be considered, is the means whereby we may both be stirred up, and also enabled to keep this Christian watch, which are partly reasons that may move us to undertake it, and partly helps enabling us to perform it. The reasons which may persuade us unto this watchfulness, are diverse; all which may be reduced unto two heads. 1. Because it is most necessary. 2. Because it is exceeding profitable. The necessity of it appeareth diverse ways. First, because God hath expressly required it; Take heed to thyself, & keep thy soul diligently, &c. Let your loins be girded about, and your lights burning; and ye yourselves, like unto them that wait for their Lord, when he will return from the wedding, that when he cometh and knocketh, ye may open unto him immediately. So Joshua exhorteth the people, to take diligent heed to do the Commandment and the Law, to love the Lord their God, and to walk in all his ways, and to cleave unto him, and serve him with all their heart, and with all their soul. And our Savior Christ exhorteth all to watch and pray, because we do not know when the time of his coming should be. And stirreth up the Church of Sardis to be watchful, and to strengthen the things which did remain and were ready to die. The which his Commandment, he powerfully and effectually presseth by diverse parables; as of the goodman of the house, who carefully watcheth the coming of the thief, that he may not rob and spoil him. Of the wise and faithful servant, who watcheth for the coming of his Lord, that he may find him employed in his business, who being found faithful, is richly rewarded for his care and diligence. And of the evil servant, who neglecting this watch, is fearfully punished. And of the ten Virgins, whereof five were wise, and five foolish; the wise watching diligently for the coming of the Bridegroom, and being found prepared, were received with him into the bridal Chamber of joy and happiness; the foolish, through their careless negligence, being taken at unawares and unprovided, were excluded from his glorious presence for evermore. So that no duty is more straightly enjoined and earnestly enforced then the spiritual watch, to the end we might observe it with the greater care and diligence, or if we neglect it, having had so many and effectual warnings, we might be left without excuse.

§. Sect. 2 Other reasons showing the necessity of keeping this watch.

The second reason to enforce the necessity of this watch, is taken from our estate and condition here on earth. First, because through our corruption we are exceeding weak, and full of frailty and infirmity, by reason whereof we are prone unto sin, and easily overcome with the temptations of our spiritual enemies, if we neglect the keeping of this watch, and be taken unprovided. The which reason our Savior useth to enforce the necessity of watching and praying. Watch and pray (saith he) lest ye fall into temptation: The Spirit indeed is willing, but the flesh is weak. So the Apostle in this regard, willeth him that thinketh he standeth, to take heed lest he fall; and exhorteth us to work out our salvation with fear and trembling. And the Wiseman pronounceth him blessed, who in the sight and sense of his own frailty and infirmity, feareth always. For as it is necessary for those who have weak and sickly bodies, to observe a strict diet; and for those Citizens, who being besieged by mighty and malicious enemies, and have many breaches in their walls, to be very diligent to make them up again, and in the mean time, to keep a careful and strong watch over those weak places, because their enemies are ready to take all advantages, and to give the fiercest assaults where they are likeliest to have the speediest entrance and least resistance: So we upon the same grounds, must think it necessary to double our watch, because our souls are sickly, and full of wants and weaknesses, and many breaches are made in the chiefest Bulwarks of our own strength, by the cruel and continual assaults of our spiritual enemies. Secondly, our care is necessary in keeping this watch, because naturally we are drowsy and sleepy, like those in a Lethargy, who need to have some continually standing by, and to keep them awake, by pricking and pinching them, that they may not fall into the sleep of death. Yea, and after that we are regenerate, and are espoused unto Christ, we are apt with the five wise Virgins, to nod often, and take a nap, when as we should wait for the coming of our Bridegroom. And if he did not awake us daily, by his Spirit knocking at the door of our hearts, and his gracious call sounding in his Word, saying unto us, Awake, thou that sleepest: and Open unto me, my sister, my love, my dove, my undefiled, we would quickly fall into our old Lethargy of carnal security. In respect of which drowsiness of nature, by reason of the relics of sin remaining in us, we are unfit to keep the spiritual watch, unless we continually rouse up ourselves, and shake off this sloth of carnal security. And therefore as it is said of the Nightingale, that being to delight her self with her night songs, and fearing lest falling asleep, she should endanger her self to birds of prey, doth set her breast against a thorn, to keep her waking; so we, being to sing the songs of Zion, and to spend our time continually in holy duties, must use all good means to keep us waking, because we are every hand-while apt through our sluggishness, to take a nap, and thereby to endanger our souls to those ravenous and hellish fowls, who take their chief delight in the works of darkness, and are ready to seize upon us, if they find us sleeping. Thirdly, this watch is necessary, in regard of the wickedness and deceitfulness of our own hearts, which are ready continually to withdraw themselves from God, to start aside like a deceitful bow, when we aim at any good duty, and so make us to miss the mark; and to break from us when we set our selves to perform any religious exercises, distracting and pulling our minds from them, that they may wander about in worldly cogitations. And therefore seeing it is such a slippery Eele, we must take the surer hold of it, seeing it is such a false and flitting servant, which hath often deceived us, accompanying us into the Church, and even unto our Pewes, and then secretly slipping frō us, that they may spend the time allotted to God's service, in ranging abroad about worldly vanities; there is no way but to set it before us in God's presence, and to keep it continually under the straight watch of a vigilant eye, that it may not slip away at unawares, as it hath done often in former times. And this the Lord requireth as necessary in this case;