The Marrow of the Oracles of God

THe Contents of all the six Treatises, thou shalt find in the first Chapter of the first Book.

The chiefest things contained in the first Book.

CHAP. I.
• THE Contents of all the six Treatises, briefly set down pag. 1. to the 7.
• The persons whom those Treatises do concern. p. 8
• Encouragement to the study of these things. p. 8. to 11
• General directions by way of preparation. p. 11. 14.

CHAP. II.
• THe Rules that show distinctly what men must do about their sins. p. 14. to 36
• Motiues to persuade to the care of these Rules. p. 15
• Three Rules of preparation. pag. 16. 17
• Four things deliver us from all sins past. p. 17
• About the gathering of the Catalogue of sins. p. 17
• About the confession of our sins p. 22. to 24
• About sorrow for our sins, and how •… t may be attained. p. 24. to •… 7
• About the application of the promises, and how it may be done. p. 27. to 3 •…
• The special promise made to such as have-confessed and sorrowed for their sins. p. 29. 30
• How men may know, whether their confession and sorrow for their sins, be right or no. p. 32. 33. 34
• Three sor •… s of men may profit by these Directions. p. 34
• Other uses of the Catalogue of sins. p. 35
• The misery of such as will not be advised to take a sound course about their sins. p. 35

CHAP. III.
• THE sins against the whole Law: where of original sin, ignorance, procrastination, vain-glory, security, hypocrisy, self-love, inconstancy, &c. p. 37. to 41.

CHAP. IIII.
• THE division of the sins against the first Table, and the sorts of sins against God's Nature. pag. 42 to 53
• Seven monstrous offenses. p. 43
• Of natural Atheism •… . p. 44
• And Epicureanism. p. 45
• Of the defects of grace, and the mis-placing of our affections. p. 45 46
• How many ways men sin against the mercy of God. p. 48. 49
• and the fear of God. p. 50. 51
• and the trust in God. p. 51. 52

CHAP. V.
• HOw many ways men offen •… against the means of God •… worship. p. 53.
• How many ways men offend,
• By not-worshipping. p. 53, 54
• By will-worshipping. p. 55
• By Idol-worshipping. p. 56

CHAP. VI.
• HOw many ways men sin against the manner of God's worship. p. 57.
• Offences that may be committed in the manner of doing any part of God's service. p. 58
• Sins en hearing. p. 58
• Sins in prayer. p. 59
• Sins about the Sacraments. p. 59
• Sins about an oath. p. 60

CHAP. VII.
• SInnes about the time of God's worship. p. 61.
• Three secret offenses against the Sabbath. p. 61.
• The open breaches of the Sabbath. p. 62, 63.

CHAP. VIII.
• THE division of the sins against the second Table.
• The sins
• Of wives and Husbands. p. 64, 65.
• Of Children and Parents. p. 65, 66.
• Of Servants and Masters. p. 67, 68.
• Of Subjects and Magistrates. p. 68.
• Of Hearers and their Ministers. p. 69.

CHAP. IX.
• SInnes against the persons of men. p. 69
• 1 By omission. p. 70
• 2 By commission; where
• The sins internal. p. 71. to 74
• The sins external:
• In gesture. p. 74
• In words. p. 74
• In works. p. 76, 77
• How we sin against the bodies of men. p. 78
• How against the souls of men. p. 79. to 81

CHAP. X.
• THe sins against Chastity. p. 81
• In the gross acts. p. •… 2
• In the thoughts, and affections, and senses, and gestures, and words. p. 83
• The occasions of uncleanness. p 84. 85. 86

CHAP. XI.
• SIns against the estates of men. p. 86
• Internal. p. 86
• Exterrnall.
• Of omission. p. 87. 88
• Of commission, where the several ways of stealing. p. 88. 89
• with the aggravations to p. 90. 91

CHAP. XII.
• SInnes against the good names of men. p. 92
• By omission. p. 92
• By commission.
• Internally. p. 92
• Externally. p. 93. to 99

CHAP. XIII.
• OF the sins without consont p. 96

CHAP. XIII.
• HOw many ways men offend against the Gospel. p. 97.
• Sins against Christ. p. 97, 98.
• Sins against repentance. p. 98, 99
• Sins against Faith. p. 100
• Sins against the Spirit of grace. p. 100.

THE PREFACE TO THE READER, containing the Scope of all the Six Treatises, and certain general things, which by way of Introduction belong unto them all.

F Orthy sake (Christian Reader) I have been willing to prepare for the Press, Six little Treatises: Which may inform thee of six things, of the greatest consequence, that I know can concern thee in this life. And though I have reason to abase myself in the acknowledgement of mine own frailty and insufficiency for these things, ye •… thou hast cause to awaken to th •… consideration of the matter which so nearly concerneth thee using the help of this labor, ti •… God afford thee better help from more able instruments. The matter in all of them is so necessary, that I know not which of them thou mayest safely neglect

The first thing which any man disposing himself for the Kingdom of God, will and ought to inquire after, is, What he should do to be rid of those so many sin •… he hath been and is guilty of? Rid (I say) from th •… guilt and danger of them, and from the power and dominion of them. For the satisfaction of thy conscience in this most needful question, I have in this first Treatise gathered for thee, out of the whole Bible, a Catalogue of those sins, which in our repentance God will have with special notice to be confessed and avoided. And these sins I have set down, as near as I could, in the express words of the text, that thou mightest see the Lord himself describing thy offenses: and so mightest have no excuse or doubt, to imagine that it was but the judgment of some men, that made such things to be thought to be sins. By this course of surveying the whole Scriptures, I have both found out diverse particular offenses plainly proved to be so, which I could not observe to be mentioned in any exposition of the commandments which I had, and also diverse things proved clearly to be sins, which were only barely •… ffirmed to be so in other writers. I have likewise plainly shown thee by express Scripture, what course thou mayest distinctly take to be rid of thy sins: a course that cannot fail thee, being grounded on the most evident directions, which God himself hath prescribed unto thee, if thy own slothfulness & proc •… astination, or willful perverseness binder thee not: And I doubt not but by experience thou wilt confess, the course is comfortable & easy, considering the great benefit and rest thou mayest bring to thy conscience thereby.

The second thing a man would desire to be satisfied in, (that hath been entered into the practice of Repentance) is, How he might come to be infallibly assured, concerning God's favor, and his own salvation; and for answer hereunto, I have in the second. Treatise gathered out of the Scriptures, signs of God's own making, by which men may try their estate, & these such, as both describe wicked men, not yet in Christ, and such, as describe godly men that shall certainly be saved. And withal, I have now added directions, how by the help of those signs men may settle their assurance, and how such as yet want those signs, may attain them.

The third thing every Christian ought to seek satisfaction in, is this, How a man that hath attained unto the assurance of salvation when he dies, may comfort and establish his heart against all the miseries and distresses, which may, and will befall him in this life before his death. And to this end I have gathered out of the whole Scriptures those admirable consolations which may be abundantly sufficient to uphold him with much joy in the worst estate that can befall him. And this is done in the Treatise which I call the Promises.

The fourth question, a careful Christian, that hath thus found out the gain of godliness, would ask, is this, what he should do in the whole course of his life to glorify God, who hath thus loved him, and given his Son to die for him, and purchased such a glorious inheritance for him. And for answer hereunto, I have likewise out of the Scripture gathered the rule of Life, which will show him distinctly, how he should carry himself towards God, and towards men in all parts of his life; how he should behave himself at home and abroad, in company, and out of company, &c. and all this shown him by the express words of the Scriptures.

In the fifth place, if a man ask himself what yet he wants that is necessary for his state, he may and ought to bethink himself of this question; What are those necessary truths, which God hath absolutely tied him to know and believe, without which he cannot be saved, and which are fundamentally needful for him? To this end I have collected a fifth Treatise, called the Principles: which are an extract out of all the Doctrine of religion: of such truths in every part of religion, as a man is bound of necessity to know. And this I have not only proved by Scripture, but shown what uses he may put such knowledge to, all the days of his life.

The sixth and last thing which ought to be inquired after, is, how a man thus fitted to live the life of God, may also be cured of the fear of death; and to this end I have published that Treatise of the Cure of the fear of Death, which shows plain and comfortable ways, how any Christian may deliver his heart from those fears.

I suppose that no man that readeth this, will conceive, that any of these is needless. And as I would advise such Christians as abound with ability and l •… isure, to furnish themselves with the labors of such worthy Di •… ines, as have written of any of those subjects: so unto such Christians as have not that ability or leisure I commend these Treatises, both for their brevity, and the distinct digesting of the things he would seek after; there being nothing of mine in these, but the labor of disposing them, the main substance of them being God's own Word, and things devised and invented by God himself. I may lawfully commend the care and study of these things unto thee, and that with so much authority from the Lord, as to tell thee, that thou mayest not safely be negligent in any of these, if thou consider the worth of them, or thy own n •… ed.

If thou say, that here is prescribed a hard tas •… e, and so many things are to be done, as may make any man afraid to m •… ddle with directions of such variety, and number;

I answer; that in many of these Treatises the way is not made harder then is required; or in the doctrine of the Church manifested: but rather things are made more plain, and so more easy. Besides, thou knowest already, that the way to heaven is a narrow and straight way, and f •… w find it. But especially thou shouldest weigh with thyself the great encouragements and motines to abide the hardship and difficulties of any godly and necessary course. Though the way to Canaan (with the Israelites) were through a solitary wilderness, yet it should comfort thee, that it is but a way of three days, as they say, being about to get out of Egypt, God will keep thee at work but a little time, and therefore thou shouldst not think much of thy pains. And further think of it, that this is a course of wonderful comfort and safety: when a Christian follows the evident directions of God's Word in these most weighty things, he walks safely: He is in the good way, the way of life, the way of peace; he is sure to see the salvation of God. To follow those directions soundly, is to keep our souls. All God's ways will be mercy and truth to us. God will cause us to hear his loving kindness in the morning. Our way will be full of refreshing: God's ways are ways of pleasure, and if any man set himself exactly to take notice of God's will in these things, and will be at pains to store his heart distinctly in such solid truths: it is certain, the Lord will recompense his way upon him, God will not cast away the exact man, till he fill his mouth with laughter, as it is said, Job 8. 20, 21. Sure it is, that in the study of these things lieth the way of eternity, and though thou think the way to be hard and narrow, yet this may somewhat case thee; it is a plain way: For the simple may profit by it, as is avouched to be true of all the courses which God by his Word so expressly required, Psal. 119. Isaiah 26. 7. & 52. 16. Prov. 8. And besides thou hast many helps; the word of God will not only show thee what to d •… e, but it will beget in thee a secret power to do it; God will teach thee to profit, and the Spirit of God will help thy infirmity: and God will send his Angels to guide thee in thy way: Christ will be the Way and the Life to thee. And thou hast good company; for this is the old way, the way of all God's servants in the substance of the course.

Only before thou set upon any of these directions, let me give this general advice, to look to these few things.

First, thou must give over, and forsake ungodly company; for else it is in vain to meddle with any religious course, as these places will show thee, Psal. 1. 1, 2. Prov. 4. 14, 15. & 9. 6. & 23. 19, 20, & 29 27. Psal. 26. 2 Cor. 6.

Secondly, thou must get thee into the way of good men, provide for thyself •… (if it be possible) the fellowship and society of godly persons, Prov. 2. 20. Isai. 19. 23, 24, 25. For this fellowship will take away the tediousness of the way, and much preserve thee against giving over; and their examples will be as patterns for thee, and by acquaintance with them, thou wilt be brought into acquaintance with God himself, Isaiah 16. 23, 24. 2 Cor. 6. 16, 17, 18. Prov. 2. 20.

Thirdly, thou must remember to pray unto God by all means to direct thee, and show thee the way in all these things, thou must beg a way of God, and beseech him to remove from thee all lying and deceitful ways, Ezra 8. 21. Psal, 119. 26. Ier. 2. 33. Fourthly, thou must, when thou comest to God's directions, lift up thy soul, and give not way to thine own carnal reason, and the sluggishness of thy own nature, and the deceitfulness of thy own heart: but let the Lord see thou art willing to do anything thou canst, Psal. 143. 8. Bring a mind desirous to obey in all things. By any means take heed, thou be not like those complained of, Isaiah 58. 2. that have a great mind to know God's ways, and to read all sorts of directions, as if they sought righteousness in a special manner of care, and yet do not follow any of the courses they so much desire to kn •… w, & seem to commend and like. If ever thou wouldest have thy soul to dwell at ease, choose out for thyself those ways which God doth teach thee, Psalm 25. 12, 1 •… . Let the Lord know, that if he will be pleased to teach thee a sure way, thou wilt walk in his paths; and to that end, beforehand beseech him to unite thy heart to his fear, Psal. 86. 11. Thou shouldest be of David's mind, to say, O that my way •… s were directed to keep God's statutes, and then thou wouldst resolve to keep them, Psal. 119. 5, 8.

CHAP. II.

HItherto in general. The first thing then to be done by that Christian that would settle himself in a sound course, to lay as it were the foundation of his salvation, is to practice those rules that may deliver him from the horrible danger and distress he is in, in respect of all the power of all the sins he hath hitherto committed.

If he consider of the dreadful curses which he is liable unto in respect of all his sins, he ought not to think it much to undergo the hardest task can be enjoined, to make himself capable of the grace of God, and pardon for so many offenses. And therefore with so much the more willingness and unchangeableness of resolution, should he with much desire set upon these rules now to be given, seeing they are but few in number, and such as he may perform, by the grace of God, with much ease and comfort. And the more may he encourage his own heart, because when he hath done, he may clearly see he hath done distinctly that which God required of him, and that, with which he is satisfied through Christ. But before he set upon th •… practice of these rules, he must in judgment be thoroughly resolved of three things.

First, that Jesus Christ hath made a full and sufficient satisfaction for the sins of all men: As he became a sacrifice for sin, he paid a price in his blood, sufficient to redeem us, Eph. 1. 6. He is the Lamb of God, that taketh away the sins of the world, John. 1. 29. 1 Pet. 1. 18, 19. Ephes. 1. 10.

Secondly, that God is well pleased with this satisfaction made by Christ for our sins, which he declared by that voice from heaven, Mat. 3 and 17. &c. Yea, he hath set Christ forth in the view of all men, as the propitiation for their sins, Rom. 3. 25. and hath sent us the word of reconciliation, and beseecheth us by the word, to be reconciled. 2 Cor. 5. 19, 20.

Thirdly, that thou mayest attain unto this redemption by Christ, if thou wilt practice those things which are required of thee: and this thou mayest be assured of, both because Christ is said to take away the sins of the world, and because God offers this reconciliation in the Gospel to every creature, and exempts none; and because the Apostle saith, If any man sin, he may have an Advocate with the Father, even Jesus Christ the righteous; and besides, thou feelest the Spirit of God knocking at the door of thy heart, and would come in, John 1. 29. Mark 16. 15. 1. John 2. 1.

When thou hast thus prepared thyself by these three resolutions, then if thou do these four things following, thou mayest be sure to be clearly rid of all danger that can any way befall thee for thy sins past, though they were never so many or great.

The first rule concerns the examination of thyself, and it is this: thou must take thee a Catalogue of all the sins thou canst discern by thyself, and be sure thou do this seriously and effectually; and for this purpose retire thyself into some secret place, and set thyself in God's presence; and then call to mind all the sins thou canst remember by thyself particularly, write them down as they come to thy mind; ask thyself this question: What have I done all the days of my life, which if I were now to die, would fear me if they were not forgiven? Take the answer to this question, as thy sins come to thy mind, till thou canst remember no more, so as thou couldst in the sincerity of thy heart say, that thou dealest plainly before the Lord, and doest not hide any fault; and out of the liking thou hast of any sin, doest not forbear to set it down.

Trouble not thy head with the thoughts of any other thing, till this be done: and thou needest not care for order or phrase in setting it down, but do it in such words as thou hast to utter it in, and be sure to spare none of thy special known sins, but let the Lord see, that thou art as willing to indite thyself for them in his presence, as thou art willing he should forgive them. When thou hast in this manner taken a particular notice of thy sins, then look upon the Catalogue following, and examine thyself distinctly by it. For this Catalogue will be like a Looking glass from all parts of God's Law, to show thee thy offenses. And so thou mayest observe what faults thou couldst not find or remember by thy private examination; and withal see in what phrase or order to digest thy sins. Let not thy thoughts trouble thee, but cheerfully endure this trial of thyself; and take heed thou do it not cursorily, but take time enough, and so thou mayest, if thou wilt only take one of the Chapters, or two of them, as they lie in the Catalogue, and no more in a day, till thou come to the end of the Catalogue: neither needest thou to trouble thyself about such sins as thou doest not clearly see that thou art guilty of, but take only such as thou art most sure thou hast offended in. It is enough in the practice of Repentance, to take particular notice of known and apparent evils: a general acknowledgement will serve for the rest. If thou think thy sins be innumerable, and so cannot be gathered into a Catalogue, understand, that the acts of sin are innumerable, but not the kinds of sin. There is no sin, but it is condemned in the Scripture: and if there were as many sins as there be lives in the Scripture, yet they might be numbered; and therefore that speech of David, that his sins were innumerable, must be understood of the acts of sin; for he might in one sin be guilty of innumerable acts: as if it were a sin in thought, it might be committed oftener then can be by us numbered. But in repentance, it is enough to humble our selves for the several kinds of sins we have been guilty of, which will not be so many, but they may be easily numbered. The several acts of the same sin serve but as a general aggravation of the offense. Only in this examination look to two things: The one, that thou beseech God by prayer, to show thee the sins are most displeasing unto him. The other is, that thou take heed thou leave not out any special known sins; because else those sins so spared, may buffet thee a long time after thou hast finished this course: and besides, they may get head and prevail against thee in practice, if by this course they be not brought under.

Now that thou oughtest thus seriously to examine and call to mind thy sins, and that this is one of the things God requireth of thee to be distinctly done, these places of Scripture do evidently prove, and withal show, that God doth take even this beginning of thy repentance well, Lament. 3. 40. Psal. 4. 4. Ezek. 16. 43, 61. & 20. 43. & 36. 31. Ier. 8. 6. 1 Cor. 11. 28. Gal. 7. 3, 4. Job 11. 13. While thou art doing this, thou shalt do well to do no other exercise of Religion at that time, but only to attend this.

The second thing that God requireth of thee distinctly to be done, is the confession of those sins thus gathered into the Catalogue; and for the performance of this duty, set sometime apart, and present thyself before the Lord: and if thy memory will not carry all the particulars of thy offenses, take with thee the written indictment, and as Hezekiah did with his letter, spread thy Catalogue before the Lord, and then take unto thee words in the best manner thou canst, to judge thyself for those offenses. Let the Lord know, that it is thy hearts desire to plead guilty to each of those sins, and in special, urge against thyself those sins wherein thou hast more especially offended. Be not over-careful for words; the Lord requireth thee but to do it in the best words thou canst; only let thy words be the true voice of thy heart, and thou mayest be sure the Lord understandeth the meaning of thy heart. Let no objection drive thee off from the practice hereof, but do it so, as thine own conscience may witness with thee, that thou hast done it in the best manner thou canst. Now that it is a duty necessarily required, these Scriptures plainly show, Hos. 14. 2, 3, 4. Pro. 28. 13. Levite. 16. 21. & 26. 40, 51. Job 33. 27, 28. Psal. 32. 5. Ier. 3. 12, 13. Mat. 3. 6. Act. 19 18. Dan. 9. Neh. 9. 2. Rom. 10. 10 1 Cor. 11. 1. John. 1. 8, 9. This is the second duty.

The third thing thou must labor for distinctly, is to conceive true mourning and sorrow for these sins thus confessed. This is that sacrifice is so well pleasing to God, and this is everywhere in Scripture expressly required, and the promises fastened (diverse of them) upon this condition, as these places manifestly sh •… w, Mat. 5. 4. I am. 4. 9. Joel. 2. 12, 13. Zach. 12. 12. Isai. 1. 16. Psal. 31. 9, 10. Isai. 61. 1, 2, 3. Ier. 50. 4. Ier. 31. 18, 19. Now that thou mayest attain unto softness of heart, I advise thee to take this course: Resolue with thyself to set some time apart, at least once every day for this business; and when thou doest stand before the Lord with thy former mournful inditement, & while thou striuest to judge thyself, and to keep an assise upon thy own soul, beg of God to give thee that soft heart he promised, Ezech. 36. 26. beg it (I say) of God, but let thy prayers be without limitation for the time. If the Lord hear th •… e not the first time, yet pray for it the next time again, and so the third day, and so still, till the Lord do hear thee, and make thee feel thy heart to melt, and (if it may be) tears to trickle down thy ch •… kes before the Lord; yea, put on this resolution, that thou wilt never stand before the Lord for any request while this course lasts, but thou wilt remember this Petition, to beseech him to give thee secret sorrow and sensible for thy sins. It may be, the Lord will hear thee at the first, or in the beginning, while thou art preparing thyself to speak unto him, or while thou callest upon him at the first or second time; but yet if he do not, persist thou, thy suit is just; and importunity will overcome the Lord: and this very desire to sorrow being resolute, is a degree of true godly sorrow. But yet that thou mayest be sure of it, give not over, till the Lord hear the letter of thy desire, if it may be. And withal strive against the perplexities of an unquiet heart; fear not, but that time of the day which thou setst apart for religious duties, be as earnest as thou canst, and when that is done, go cheerfully about the works of thy calling. Hang not down thy h •… ad like a bulrush, as if thou must do nothing else but sigh and bemoan thyself, and show a troubled mind in all things: Even the freer and readier thy mind is, the more fit thy heart will be for this or other holy employments.

And further know, that the use of this Catalogue is not forever, nor do I require this special mourning all the days of thy life, but in this case of first repentance, by which the body of sin may be removed. Therefor •… thou oughtest so long to use the Catalogue of thy confessions of sins, till thou feel in some measure this sorrow and melting of heart, which when thou hast attained, eith •… r sooner or later, then address thyself to the fourth rule.

The fourth r •… le concerns the 〈◊〉 of the Promises, especi •… lly the Promises of two sorts. First, s •… ch as show that God hath given Jesus Christ to make satisfaction for the sins of men: and then in special, such promises as show, that through the merit of Christ, he that hath thus confessed and felt sorrow for his sin, shall be received to favor. Now for this purpose, thou must get thee a distinct Catalogue of promises made to such as confess their sins with sorrow and mourning, and in them thou shalt see most plainly unto how much riches and treasure thi •… entrance unto godlin •… sse hat •… brought thee. For the conditio •… of the Promises being alread •… formed in thee by this grace 〈◊〉 God, thou mayest safely assure th •… soul of so much favor fro •… God in particular, as is express •… contained in those promises. Mar •… it, thou as y •… t darest not claim •… all the prerogatin •… s or goo •… things contained in any Promis •… in Scripture •… ,) et thou mayest safely lay up as treasure, so muc •… as the Promises that concern •… confession and godly sorrow d •… assure and estate up •… n thee, an •… so thou shalt find t •… at th •… u has •… 〈◊〉 in C •… rist already for 〈◊〉 and rich favors, and mayest sh •… God's express Word to warra •… thy claim; as for example, Go •… hath assur •… d thee;

First, that thou shalt not be damned, thou mayest rest upon it, th •… se be plain Scriptures, 1 Cor. 11. 31, 32. Job 13. 18, 19.

Secondly, that God will have mercy upon thee, and love thee freely, and take away his anger from thee, Prov. 28. 13. Joel 2. 12, 13. Hos. 14. 3, 4. Ierem. 31. 18, 19, 20.

Thirdly, that all thy sins are forgiven thee, 1 John 1. 7, 9. Zach. 12. 10. and so forward to the 2. verse of the 13. Chapter.

Fourthly, that God is at peace, and reconciled, and that thou hast a free right unto his word, and shalt find his presence in his word, Isaiah. 57. 15, 16, 17, 18.

Fifthly, that God will now henceforth heal the nature of thy sinfulness, Hos. 14. 3, 4.

I do but instance in these few particulars; but I could wish thee to make thee a full Catalogue, and write out the words verbatim, and learn them without book, or at least study them soundly to understand them. And for thy ease I have set down the chief places of Scripture •… as they lie in order.

Levite. 26. 41, 42, 44.

2 Kings 22. 19, 20.

Job 33. 27, 28.

Psal. 32. 5. and 51. 17.

Prov. 28. 13.

Isaiah 57. 15, 16, 17, 18. and 61. 1, 2, 3.

Ierem. 31. 18, 19, 20.

Zach. 12. 10. and so forward to the second verse of Chap. 13.

Hos. 14. 3, 4, 5, 6.

Math. 5. 6.

1 Cor. 11. 31, •… 2.

I am. 4. 9, 10.

Now when thou hast written o •… t th •… se Promises, and dost understand the meaning of th •… m, then carry them into God's presence, as thou diddest the Catalogue of sins, and now beseech God, for Jesus Christ's sake, to incline thy heart to believe these promises of Grace; and to this end pray unto God from time to time, till the Lord be pleased to let thee feel life in the Promises, or a clear persuasion; and withal, beseech GOD by the Spirit of Promise from heaven, to seal up thy interest herein; and if thou feel the joys of the holy Ghost fall upon thee in any of these promises, O happy man that ever thou wast borne to such a rich estate. I say the same of this sensible life in the promises, that I did before of godly sorrow: It may be, the Lord will hear thee at the first; if not, persist thou to beg this grace till thou obtainest it. Thou seest, forgiveness of all thy sins, which thou hast conf •… ssed is promised thee, urge the Lord with most humble depr •… cation to h •… are thee for the pardon and forgiveness of them, f •… r the mediation sake of Jesus Christ and his merits, that sits at his right hand, to make request for poor sinners that seek mercy. Now when thou hast felt the Promises to be any of them spirit and life to thee, then hast thou done this most glorious exercise, and thou hast cause to praise God all the days of thy life, and what thou shouldest afterwards do, the Treatises following will show thee; but for thy more clear satisfaction, I will answer a question.

Quest. Thou wilt say, I could take comfort in this course, having done these things, but that I doubt whether my concession or sorrow be right, or no. For I find, that wicked men in Scripture have confessed their sins, and mourned too.

Answ. Thou mayest evidently try thy confession and sorrow, by these signs of difference.

First, wicked men have confessed their sins, and sorrowed, but both were compelled, whereas thine is voluntarily, and so a free •… will-offering.

Secondly, Cain and Judas conf •… ssed sin, but it was not all sorts of sin, but only the capital crimes known by them, by which they had shamed and undone themselves.

Thirdly, the sorrows of wicked men were more for the punishment, then for the sin; nor did they sorrow for all sorts of sins, but for the sins before described.

Fourthly, their confession and sorrows were not joined with an unfeigned desire to forsake sin; whereas this is an infallible sign of true repentance, when a man can as heartily desire that he might never commit sin, as heartily (I say) desire it, as he would that God should never impute it. When a man can say before the Lord, that there is no sin, but he doth as unfeignedly desire God to give him strength to leave it and forsake it, as he doth desire that God should forgive him' and not plague him for it: I say this is such a sign, as was never found in a wicked man in any age of the world.

Fifthly, the confession and sorrows of the wicked were not joined with any persuasion of God's goodness, or any constant desire to find mercy with God in Jesus Christ.

Thus have I show •… thee the directions, which concern this first and most weighty business that can concern thee.

There are three sorts of men whom this direction concerns. First, such as never repented. Secondly, such as though they have repented, yet have not the comfort and assurance of their repentance, who by following these directions, may make all out of doubt. Thirdly, such as after calling fall into gr •… sse sin •… : These have n •… ed to recover themselves by the help of these directions. The Catalogue following may serve for other uses, besides this of a man's practice in his repentance at his first conversion, or after apostasy: For

1. As in a small Map, a man may here see the sorts of sin, and so may get knowledge quickly, what evil to avoid, which hitherto he hath not taken n •… tice of.

2. It may serve before the Communion, for such as would make a general survey of their sin •… es, in discharge of that examination which the Apostle mention •… th, 1 Cor. 11. For howsoever this large Catalogue be not of necessity requisite to that examination, yet unto such as have leisure and fitness •… , it is profitable for their more abundant satisfaction.

To conclude, if any man that reads these pres •… nts, and is guilty to himself, that he hath hitherto taken no sound course about his sins, and yet will not be persuaded to practice these directions: l •… t him consider, that so long as his sins be vnr •… pented on his part, and vnremitted on Godspart, the pollution of all the sins he ever committed, still cl •… aues unto him; so as he may justly with the L •… per cry, Unclean, vncl •… ane: y •… a all his sins are written, as it were with a pen of iron in God's book of remembrance, and that he is a mere strang •… r from all God's promises; •… nd lives without God, and without Christ in the world, and that all he doth, even his best works, are abo •… enable to God, and that seas of wrath hang over his head, and unspeakable woe will be to him in the appearing of Jesus Christ, if he prevent it not by sound and speedy repentance.

CHAP. III.

ALl the sins mentioned and condemned in the Bible, may be cast into four ranks. For they are,

Either sins against the whole Law, that is, such as may be committed against any of the Commandments.

Or sins against the first Table of the Law.

Or sins against the second Table of the Law.

Or sins against the Gospel.

The first sort of sins, are sins against the whole Law, and thus he sinneth that is conceived in sin, Psal. 51. 5.

That allows not the good he doth, Rom. 7. 15.

That doth the evil he hates, verse 15. 19.

That hath not goodness dwelling in him, ver. 18.

That doth not the good he would, ver. 19.

That hath evil present when he would do good, ver. 21.

That hath a law in his members, rebelling against the law of his mind, ver. 23.

That hath not knowledge to do good, Ier. 4. 22. Hosea 4. 6. Isaiah 1. 3.

This is aggravated,

• 1. If thou refuse knowledge, and wilt not understand, Job. 21. 14. Psal. 36. 4.
• 2. If thou walk not in the light, whilst thou hast the light, John 12. 36.
• 3. If thou hate him that instructeth thee, Amos 5. 10.
• 4. If thou detain the truth for the love thou bearest to wickedness, Rom. 1. 18.
• 5. That will not understand, though the foundations of the earth be moved, Psal. 82. 5.

That hath present occasion to do good, and yet puts it off, though but till the morrow, Pro. 3. 28.

That seeketh his own glory, Prov. 25. 27.

That boasteth of a false gift, Prov. 25. 14.

That praiseth himself, Prov. 27. 2.

That is pure in his own eyes, being not washed from his filthiness, Prov. 30. 12.

That causeth others to go astray, especially the righteous, Prov. 28. 10.

That calls evil good, or good evil; or puts light for darkness, or darkness for light; or that puts bitter for sweet, or sweet for bitter, Isaiah. 5. 20.

That changeth the ordinances, or addeth to God's Word, or diminisheth ought from it, Isa. 24. 5. Deut. 4. 2. Prov. 30. 6.

That protects or defends others in sin, Ier. 44. 15.

That sits still, and is at rest ill sin, Zach. 1. 11. And considers not that God remembers his wickedness, Hosea 7. 2. and is without fear of God's judgments, Prov. 28. 14. 1 Thess. 5. 3.

That receiveth not correction, but proudly hardeneth his heart, and is willful in evil, Ier. 5. 23. Ezech. 7. 10. Heb. 3. 15, 16.

That fears reproach for well-doing, Isaiah 51. 7. or fears the displeasure of God for breaking man's traditions, Math. 15. 2, 9. or in things indifferent, makes conscience of sin, where there is no sin, Rom. 14.

That doth his work to be seen of men, Math. 6. and 23.

That hath the form of godliness, but denieth the power of it, 2 Tim. 3. 5.

That is a lover of himself, 2. Tim. 3. 2.

That is neither hot nor cold, Reu. 3. 15.

That doth not good with a joyful heart, Deut. 28. 47.

That esteems the way of the multitude, Exod. 23. 2.

That is not circumspect, but foolish and rash, and rusheth upon things without knowledge or counsel, or consideration of opportunities, circumstances, means or end, Ephes. 5. 15. Prov. 15. 22. Ier. 8. 6.

That is childish or unconstant, Ephes. 4. 14. as he is,

• 1. That is carried about with every wind of doctrine.
• 2. That hath a divided heart, Hos. 10. 2.
• 3. That is mutable in his affection to godliness, Gal. 4.
• 4. That falleth away from the truth, or goeth back, Ier. 15. 6. Hos. 6. 4. Isai. 1. 4.

Hitherto of the sins against the whole Law.

CHAP. II.

TThe sins against God, forbidden in the first Table of the Law, are of four sorts.

• 1. Some against his nature.
• 2. Some against the means of his worship.
• 3. Some against the manner of his worship.
• 4. Some against the time of his worship.

For the first, the sins against the nature of God, are of two sorts.

• 1. Some more unusual and personal.
• 2. Some more usual and natural.

The more unusual sins are such, as are not found amongst Christians, except it be in such persons only, as are most monstrously vile, such as are,

• 1. Blasphemy, to reproach God.
• 2. Idolatry, to worship the creature.
• 3. Witchcraft, or the service of the Devil.
• 4. Atheism, to defend there is no God, or to desire constantly there were no God.
• 5. That matchless Pride, for a man to say he is God, or to exalt himself above all that is called God.
• 6. Heresy, to hold after con •… ction, errors against the foundation of Religion.
• 7. The inward hatred and loathing of God. It shall 〈◊〉 to have thus touched th •… se sins.

The more usual sins, and such as are found in the most men by nature, are such as these.

That natural Atheism, of which he is guilty,

• 1. That customarily spends his time without God in the world, Ephes. 2. 12.
• 2. That conceives Atheistical thoughts; and of such thoughts he is guilty,

That with inward reasonings, whether there be a GOD, to which his heart inclineth, Psal. 14. 1.

That saith or thinketh, God will neither do good nor evil, or that he neither seeth or regardeth, Isai. •… 9. 15, 16. Zeph. 1. 12. Ezech. 9. 9. Job 22. 13.

That saith or thinketh, there is no profit in serving the Almighty, Job 21. 14. & 22. 17.

That in affliction saith or thinketh, it is impossible to be delivered, 2 Kings 7. 2.

That hath inward boilings about such things as God showeth not reason of, Job 33. 13.

That conceiveth rebellious thoughts about the decrees or providence of God, Rom. 9.

Thus of natural Atheism.

The second sin is Epicureanism, which is shown,

By fullness of bread and idleness, Ezech. 16. 49. Phil. 3. 19.

By living in pleasure, Eccl. 11. 9. James 5. 5.

By vanity and strangeness of apparel, Isai. 3. Zep. 1. 8.

The third sin, is the defect of those graces, by which we should cleave unto God; and that also when we want tha •… life of them should be in us; such are the defects of the warmth of the knowledge, love and fear of God, and of our joying and trusting in God, Psal. 36. 1. Zeph. 3. 〈◊〉 . Prov. 30. 1, 2. Rom. 7. These defects are the worse, by reason of our impotency and extreme indisposition to seek to mend those things. And therefore it is an aggravation of any of these defects, that men do not stir up themselves to take hold of God, •… sai. 64. 7.

Fourthly, the misplacing o •… our affections, in setting, them upon earthly things, employing our confidence, fear, joy, or love upon the world, and the things thereof, whereby our hearts are any way alienated from God, Ier. 17. 5. Isai. 51. 7. 1 John. 2. 15. Math. 6.

Fifthly, Pride: and there is a four-fold pride:

1. Arrogancie, shown

By high looks, or indignation of spirit, Isaiah 10. 12. and 16. 6.

By fearlesnesse of a fall in prosp •… ritie, and that boasting hopefulnesse in a broken estate, Psal. 30. 6. Isai. 9. 10. Obad. 3.

2. The pride of life, which hath in it the secret lifting up of the heart, & glorying in friends, money, means, houses, riches, beauty, or the like, 1 John 〈◊〉 . 17. 2 Kings 20. 3. with 2 Chron. 32. 25.

3. The pride of gifts, expressed,

By great thoughts of our selves, being wise in our selves, Rom. 12. 16.

By fretting with envy at the gifts and respects of others, Num. 1 •… . 2, 8, 9.

By being over-confident of our own innocence, Job 34. 5, 6.

By desire to pry into the secret things of God, being not content with things revealed, Deut. 29. vlt Rom. 12. 3.

4. Pride in sinning, and so he is guilty,

That dares commit great evils against his knowledge.

That seems wise in maintaining sin, Prov. 3. 7. Psal. 52. 7.

That hardens his heart against repentance, 1. Sam. 15. 22, 23. Numb. 15. 30, 31. Ierem. 16. 12. Job 34. 37.

That sins with affectation, that glories in it, as he that takes a pride in drunkenness, Isai. 28. 1, 3.

That frets because he is cro •… in sin, Prov. 19. 3. And thus 〈◊〉 Pride.

The sixth sin is the neglect 〈◊〉 God's mercy: and this is the mor •… grievous offense, because merc •… is the most eminent attribute 〈◊〉 God. For the sins of this kind worlds of men are damned i •… hell, John 3. 19.

And against God's mercy he offends,

That asks wherein God hath loved him, Mal. 1. 2.

That abuseth God's blessings, Hos. 10. 1. & 11. 3, 4.

That observes not the mercy of God in his providence, Hosea 2. 8.

That in adversity saith, God cares not for him, or hath passed over his judgments, or hath forsaken him, Isaiah. 40. 28. and 49. 14.

That inquireth not after God, Zeph. 1. 6.

That believes not God's premises, through neglect or despair.

That blesseth his heart against God's threatenings, Deut. 29. 19.

That forsakes his own mercy, by trusting to lying vanities, Jonah 2. 8.

That scoffs at the signs of God's mercy, Isai. 7. 12, 13.

That sacrificeth to his own net, ascribing the praise to himself, Hab. 1. 16.

That seeks not to God in his distress, 2 Chron. 16. 12.

That says God cannot deliver, 2 Kings 6. 33. and 7. 2.

That answers not when God calls, Isai. 50. 2.

That limits God, Psal. 78. 41.

That hath a spirit of bitterness through discontent, Hosea 12. 14.

That dishonors God by his evil life, Rom. 2. 24.

Thus of the sins against God's mercy.

The seventh sin is resorting to witches, Isai. 8. 19, 20. Levite. 20. 6. Deut. 18. 11.

Eighthly, he offends, that disregards God's Works, Isaiah 5. 12.

Ninthly, that lies against God, having professed to have God to be his God Isai. 29. 13. And so he doth,

That opposeth the truth and objects against it.

That performs not what he promised in his sickness, or adversity, or at the Sacraments.

That falleth away from the truth.

Tenthly, that fears not God, or not in a right manner: and so he sinneth,

That fears God only for reward, Job 1. 9.

That feareth God only because of punishment, Hos. 3. 5.

That is not afraid of God's presence, or threatenings, Psal. 36. 1, 2. Isaiah 66. 1. Ierem. 6. 10.

That comforts not men in misery, Job 6. 14.

That meddles with changers, or the seditious, Prov. 24. 21.

That in matter of sin is wise in his own eyes, and will not depart from iniquity, Prov. 3. 7.

That sins, because God doth forbear to punish, Eccles. 8. 13. Psal. 50. 19, 21.

That fears the signs of Heaven, Ierem. 10. 2.

That finds an hardness of heart against God's fear, Isaiah 63. 17.

Thus of the sins against the fear of God.

Eleventhly, That trusts not in God, and so he offends.

That asketh not counsel of God, Isaiah 31. 1. and 30. 1, 2. but useth carnal helps.

That saith, there is no hope, Ierem. 3. 23.

That trusts in man, and makes flesh his arm, Ierem. 17. 5.

That puts his confidence in his wealth, Prov. 10. 15. Job 31. 24.

That leans to his own understanding, Prov. 3. 5.

That draws not near unto God in adversity, Zeph. 3. 2.

That impatiently desireth death, Job 7. 15.

Thus of the sins against trust in God.

Twelfthly, That neglects communion with the godly: he hath not God for his God, that is, no •… joined to God's people: and this is aggravated against him,

That in contempt of godliness •… goeth in the company of the wicked, Job 34. 8, 9.

That reproacheth God's people Psal. 74. 10, 18. Isaiah 57. 3, 4.

That accounts the godly as signs and wonders, Isaiah 8. 18.

That reioyces in their disgraces, Ezekiel 25. 6.

That forsakes their fellowship, either through carelessness and apos •… y, Heb. 10. 25. or through •… hisine, Isaiah 65. 2, 5.

That for malice persecutes them, or casts them out of the Church, Isaiah 66. 5.

And thus of the sins against the nature of God.

CHAP. V.

THe sins against the means of God's worship follow, and these are of three sorts.

• 1. Not worshipping.
• 2. Will-worshipping.
• 3. Idol worshipping.

For the first, he offends in general,

That worships not God, Zac. 14. 17.

That calls not upon the Name of the Lord, Ps. 14. 4. Isaiah 64. 7.

That comes not to the Church 2. Chron. 29. 6, 7.

That prays not in his family, Ier. 10. 25.

That receiveth not the Preachers of the Gospel, Matthe •… 10. 14.

The aggravations are, when a man is so far from worshipping atight,

That he offers the blind and the lame for the maintenance 〈◊〉 God's service, Mal. 1. 8, 14.

That he devours things sanctified, that should be employe •… for the furtherance of God's service, Prov. 20. 25.

That forbids God's faithful Ministers to preach in the Name of Christ, Acts. 4. 17. 1. Thes. 2. 16

That dissuades men from God's worship, upon preten •… that it is either polluted, Mal •… . 7, 12, 13. or vain, Mal. 3. 14.

That is wayward, or neue •… pleased with all, or any part 〈◊〉 God's worship, or the mean •… thereof, Math. 1 •… . 16.

Thus of sins of irreligiousnesse, or not worshipping.

Will-worship follows, and so he offends,

1. That deviseth anything of himself, to the intent to serve God by it, Numb. 15. 38, 39.

2. That serves God for custom, or after the old manner, making the example of Fathers, or fore fathers the rule of his service, 2 Kings 17. 34. Ier. 9. 13, 14 Amos 2. 4. 1. Pet. 1. 18.

3. That fears God after the precepts of men, Isaiah 29. 13.

4. That being not a Minister, doth the work of a Minister, upon pretence of necessity or devotion, 2 Chron. 26. 16.

5. That urgeth the lesser things of the Law, and neglects the greater, Math. 23. 23.

The aggravations are,

To urge menstraditions with opinion of necessity, and with neglect of God's Law, Matthew 15. 2, 3, 9.

To desire to be taught vain things, Isaiah 30. 9, 10, 11.

To borrow rites and observations from the professed enemies of God, to add them as parts of God's worship, 2 Kings 17. 34. Deut. 12. 3, 4, 13. Ezech. 11. 12.

Idol worship follows, and so men offend, either first inwardly, or second outwardly.

Inwardly he offends, that conceives of God in the likeness of anything created, and manifests his offense. If he direct his worship to that likeness, Comman. 2. Acts 17. 16. 1 John 2. 2 •… .

Outwardly he offends,

That makes an Image to resemble God by it, Deut. 4. 12, 15. Isaiah 40. 18.

That useth any gesture of love and reverence unto such Images, by whomsoever made, Hos. 13. 2

That mentions the names of Idols, either by way of swearing or apology, Exodus 23. 13.

That is present at the Idolatrous feasts, and therefore he much more offends that is present at the service of the idol, 1 Cor. 10. 21, 22. Exod. 34. 15. Psal. 106. 28.

That worshippeth the Image or God in the Image, Comm. 2 •… Exod. 32. Judge. 17. 3.

Thus of the sins against the means of God's worship.

CHAP. VI.

THe sins against the manner of God's worship follow.

And because it were tedious to reckon up the several sins against each part of God's worship, because in diverse things the same offenses may be committed against any one of the parts of God's service: Therefore I will briefly touch the general ways of offending in the manner of any worship of God, and then more specially reckon the sins against those parts of God's worship, that are most usual and ordinary.

It is an offense in any service due to God, to serve him

Hypocritically; in show and not in deed, Isaiah 29. 13.

Without repentance: to bring the love of any sin to any part of his service, Isaiah 1. 15.

Without delight and willingness, Joshua 24. 15.

Without constancy: to serve him but by •… its, Hosea 6. 4.

Without consideration or reverence, Eccl. 5. 1, 2.

Thus in general.

In particular.

1. He offends in hearing the Word.

That is unteachable, Isaiah 28. 9, 10, 11.

That hath idols in his heart through lust, or malice, or covetousness, Ezekiel 14. 7. James 1. 21.

That hears without attention, and comes for custom sake, Eccl. 5. 1. Ezech. 33. 31, 32.

That is not a doer of the word, Matthew 7. 26.

2. He offends in Prayer,

That prays not at all times, or with perseverance in prayer, Job 27. 10. Luke 18. 1.

That prays without understanding, or power of the Spirit 1 Cor. 14. 15.

That delights not in the Almighty, Job 22. 26.

That regards wickedness in his heart, Psalm 66. 18. Pro. 21. 27. Isaiah 1. 15, 16.

That doubts and wa •… ers, or is discontented upon false surmises that God heareth him not, James 1. 5, 6. Mal. 2. 13.

3. He offends in the Sacrament of the Lord's Supper,

That discerns not the Lord's Body, 1 Cor. 11. 29.

That examines not himself before he eats of that Bread, and drinks of that Cup, refusing to judge himself for known offenses, 1 Cor. 11. 28.

That believes not the operation of God, Col. 2. 12.

That reconciles not himself to such as he hath offended by trespassing against them, Mat. 5.

That despiseth the Church and people of God, 1 Cor. 11. 22.

4 He offends in swearing, That swears by that which is no God, Ier. 5.

That swears in common talk and fears not an oath, Ier. 23. 10. Math. 5. 34. Eccl. 9. 2.

That swears falsely, Zach. 5. 4.

That loves false oaths, Zach. 8. 17.

CHAP. VII.

HItherto of the sins against the means and manner of God's, worship, thetime of God's worship follows, which is principally the Sabbath.

Now sins against the Sabbath are either more secretly, or more openly.

More secretly he offends,

That remembers not the Sabbath day before it come, to vnloade his heart of worldly cares and business, Comm. 4.

That longs to have the Sabbath over-past, Amos 8. 5.

That spends the day in idleness.

That flourisheth not according to the blessings of God, in respect of the means on the Sabbath day, Psal. 92. the title, with verse 13, 14.

That honors not the Sabbath with delight to do God's work on that day, Isaiah 58. 13.

That is unwilling to be informed concerning the authority and service of the Sabbath. This is to hide his eyes from the Sabbath, as the phrase is, Ezekiel 22. 26.

More openly he offends,

That omits public or private duties, or comes in too late, or goes out too soon, Ezech. 46. 10. Psal. 92. the title with verse. 2. Levite. 23. 3.

That doth any manner of work on that day, Exod. 20. 10, 11. and 31. 15.

And thus he offends,

That sels wares, Neh. 10. 31. and 13. 15, 20.

That carries burdens, Neh. 13. 15, 19. Ier. 17. 21.

That travels abroad, Exodus 16. 29.

Yea, he offends,

That works in harvest on that day, Exod. 34. 22. Neh. 14. 15.

That works, upon pretence it is a light work, Exod. 16. 27, 28. and 35. 2, 3. Numb. 15. 32. Matth. 12. 1, &c.

That employs his cattle or servants, though he work not himself, Exod. 23. 12.

That finds his pleasures, that is, that useth recreations, Isaiah 58. 13.

That speaks his own words, Isaiah 58. 13.

That having power, reforms not the abuses of others against the Sabbath, Nehem. 13. Ier. 17.

The aggravation is, to do any of these things presumptuously.

CHAP. VIII.

HItherto of sins against God.

The sins against man are to be considered, either more specially, or more generally.

More specially we offend against others, in respect of that relation wherein we stand as superiors, or inferiors to them; and so men offend,

• 1. In the Family.
• 2. In the Common-wealth.
• 3. In the Church.

In the Family,

1. The wife offends,

That is not subject to her husband, or not in everything, Eph. 5. 22, 24. Col. 3. 18.

That is wasteful, Prov. 14. 1.

That is froward, Prov. 21. 9, 19.

That is idle, Prov. 31. 13.

2. The husband offends,

That loves not his wife, Eph. 5. 25.

That dwells not with her as a man of knowledge, 1 Pet. 3. 7.

3. The child offends,

That disobeyes his parents, Rom. 1. 30. Tit. 1. 6. Eph. 6. 1.

That useth any irreverent behavior, or any way sets light by them, Commandment 5. Ezekiel. 22. 7.

That receiveth not rebuke or correction with submission and reverence, Prov. 13. 1. Hebr. 12. 9.

That relieves not his parents in their wants, Math. 15. 6.

The aggravations are,

To despise their instructions, Prov. 15. 5.

To discover their infirmities, Gen. 9. 22.

To despise their infirmities, either for deformity or infirmity, Prov. 23. 22.

To shame them, or grieve them, Prov. 28. 7. and 27. 11. and 10. 1.

To mock them, Prov. 30. 17.

To curse them, Prov. 20. 20. and 30. 11. Exod. 21. 17.

To smite them, Exod. 21. 15.

To waste their estates, or chase them away from him, Prov. 19. 29.

4. The parents offend,

In general, that bring not up their children in nurture and instruction of the Lord, Ephe. 6. 4.

In particular,

That restrain not sin in them, 1 Samuel 3. 13.

That correct them not, but leave them to themselves, Prov. 22. 15. and 23. 13. and 29. 15.

That provoke them to wrath by immoderate correction, or rebuke, or intemperate speeches, Ephes. •… 4.

That provide no •… or them in their callings, or outward estates, or marriage, 1 Tim. 5. 8.

5. Servants offend,

That are idle and slothful.

That are disorderly, as

Without reverence & fear.

Without singleness of heart, not as unto Christ.

With eye-service, as menpleasers.

Grudgingly, and not from the heart, Eph. 6. 5, 6, 7, 8.

That are unfaithful, and show it either by purloining, Tit. 2. 10. or by carelessness, when they are such as cannot be trusted in any business, Prov. 13. 17.

The aggravations are,

To answer again, Tit. 2. 9. or out of contempt or sullenness, not to answer, Prov. 29. 19. Job 19. 16.

To run away, Philem.

Through pride and folly to seek to rule, Prov. 19. 10. and 30. 22.

6. Masters offend,

That entertain wicked servants, Psal. 101.

That govern their family negligently, 1 Tim. 3. 4.

That with-hold what is just and equal, in diet, wages, encouragement, &c. Col. 4. 1. I am. 5. 4.

That use indiscrete and immoderate threatening, Eph. 6. 9.

Thus of the offenses in the Family.

In the Common-wealth.

1. Subjects offend,

That speak evil of their Rulers, Exod. 22. 28. Eccles. 10. vlt.

That are disobedient to them, Rom. 13.

That pay not tribute nor custom, Rom. 13.

That rebel, or are seditious, 2 Tim. 3. 4.

2. Magistrates offend,

That oppress the people by exactions, or otherwise, Prov. 28. 15. Ezech. 45. 9.

That make unjust laws, or execute not just laws, Esa. 10. 1. Ier. 5. 1. Mic. 3. 9.

That are vnrighteons in judgment, either by bribery, or lenity, or rigor, or covetousness, or wresting the Law, Levite. 19. 15.

In the Church,

1. The people offend,

That pay not their tithes or contributions, Mal. 1. 1 Cor. 9. 13, 14. Gal. 6. 6.

That subject not themselves, but disobey them that have the oversight of them, Heb. 13. 17.

2. The Ministers offend,

That preach not, or not constantly: but more of their sins afterwards amongst the sins against the souls of men.

CHAP. IX.

THus of the sins against man, considered more especially.

More generally, man sins against man,

Either with consent of his will: or without consent.

The sins with consent, are,

Either against the person of man:

Or the purity of man:

Or the possessions and state of man:

Or the name and praise of man.

The sins against the persons of men, are,

Either against the whole person:

Or against their souls:

Or against their bodies.

The sins against the persons of men generally considered, are

Either by omission:

Or by commission.

1. By omission he offends,

That pities not the afflicted, Job 6. 14.

That relieves not the afflicted 1 John 3. 17. Mat. 25. Job 31. 19

That is implacable, and will not forgive, Rom. 1. 29. James 2. 13.

The aggravations are,

To profess to take no charge of his brother, Gen. 4. 9.

To stop his ears at the cry of the poor, Prov. 21. 13.

To estrange our selves from the very servants of God in their misery, Psal. 38. 11.

2. By commission, men sin, either outwardly, or inwardly.

Inwardly he offends,

1. That envies his neighbor, Gal. 5. 21. either

For his wealth, Gen. 26. 14.

For his respect with others, Gen. 37. 11.

For his gifts, Num. 11. 27, 28, 29. 1. Cor. 3. 3.

The aggravations are

So to envy others, as to desire their restraint, Num. 11.

To envy the very wicked, especially so, as to desire to partake of their delights, Pro. 24. 1

2. That is angry unadvisedly Mat. 5. 22.

The aggravations.

To be hasty to anger, Eccles. 7. 9. Prov. 14. 17, 29.

To continue long in anger, Amos 1. 11.

To rage, and to be confident without fear or care, Prov. 14 16.

To be incensed against the servants of God, and strive with them, Isaiah 41. 11.

To make friendship with the angry man, Prov. 22. 24, 25.

3. That hates and is malicious; which sin is not avoided, though the person thou hatest

Be poor, I am. 2. 6.

Be infirm, and have many weaknesses, Mat. 18. 10.

Yea, though they sin, Levite. 19. 17, 18.

The aggravations are,

To increase in anger and hatred upon every occasion, Gen. 37. 8. Ezek. 25. 15.

To wish a curse to others, Job 31. 30.

To rejoice at their destruction, Prov. 24. 17. Job 31. 29.

To recompense evil, Prov. 24. 29.

Not to be satisfied with the trouble of those whom he pursueth, Job 19. 22.

That hates righteous men, and shows it,

By wishing their evil, Psalm 40. 14.

By rejoicing at their hurt, Psal. 35. 26.

By gathering sinful surmises into his heart when he comes amongst them, and then telling them when he comes abroad, Psal. 41. 6.

By judging uncharitably of their afflictions, Psal. 41. 8.

Especially, that hates them for this reason, because their works are better then his, 1 John. 3. 12. and 2. 11.

4. That vexeth himself with worldly sorrow, and causes 〈◊〉 distraction, Prov. 17. 22. 2 C •… 7. 10. and useth crying, Eph •… 4. 31.

The aggravations are,

To refuse comfort; Psal. 77. 〈◊〉 .

To wish his own death, Num. 14. 2. Job 3. Jonah 4. 3.

Thus of the sins internal.

The external sins are,

Either in gesture,

Or in words:

Or in works.

1. In gesture, men offend, by shaking of the head, sharpening of the eyes, casting down of the countenance, putting out of the finger, gnashing of the teeth, Job 16. 4, 9. Isaiah 58. Psal. 35. 19. and 37. 12. and 5. Gen. 4. 5.

2. In words he offends, that speaks evil of any man, Tit. 3. 2. Matth. 5. whether it be

By censuring, Rom. 14. 10. I am. 4. 11. Gal. 5. 15.

Or by reviling or reproaching, Math. 5.

Or by any kind of piercing bitter words, Pro. 12. 18.

Yea it is an offense, to render reviling for reviling, 1 Pet. 3. 6.

To whisper evil of others, though never so secretly, Psalm 41. 7.

To wrest the words of others for evil, Psal. 56. 5.

The aggravations are,

1. To speak evil of dignity, Jude 8.

2. To reproach God's servants, this is blasphemy, Colossians 3. 8 and it is worse when men tear their names, Psalm 35. 15. and it is increased when men •… revile God's Ministers, 1 Corin. 4. 13. 2 Kings 2. 23.

3. To curse the deaf, or put a stumbling block before the blind, Levi. 19. 14.

To deride men in misery, Job 30. 1.

5. To take a pleasure in braw •… ing and contention, James 4. 1. Psal. 52. 4.

6. To have a mouth full of cursing and bitterness, Rom. 3. 14. James 3. 9. and an habit of forwardness and perverseness of lips, Prov. 4. 24. and an unruly tongue that cannot be tamed, James 3. 8.

7. To boast of his mischief herein, Psal. 52. 1.

8. To complain of his neighbor in all places, and to be given to it, James 5. 9.

Thus he offends in words.

3. In works he offends,

1. In general, that practiset •… any way the hurt of the persons of others, either by fraud or violence.

The aggravations of hurtful practices are,

1. To add affliction to the afflicted, Psal. 96. 26.

2. To deal unfaithfully with our friend, and to betray him, Psal. 41. 9.

3. To practice against the righteous, or any way to trouble them, Psalm 37. 12, 14. 2 Thes. 1. 6. and this receiveth increase of aggravation:

If thou practice against them because they follow goodness, Psal. 38. 19, 20.

If thou wrong them, when thou hast received good from them, Psal. 38. 20. and the worse, if thou do it daily, Psal. 56. 1.

If thou mark their steps, waiting for occasion to bring evil upon them, Psal. 38. 12. & 56. 6.

If thou set on others to hurt them, out of delight, and with joy, Ezech. 36. 5.

If through dissimulation thou privily betray them, Gal. 2. 4.

If thou abuse them when they are dead, Psal. 79. 2.

2. In particular.

That is contentious, Rom. 13. 13.

The aggravations are,

Through contentions to be scandalous, Gen. 13. 7. 1 Cor. 6. 1, 4.

To sow discord, Prov 6. 14.

To fall at strife without consideration, especially to bring others in troubles too, Pro. 17. 14. & 20. 3. & 26. 17. & 19. 19.

To oppress the fatherless in suites, Job. 31. 21.

Thus of sins against the whole person.

Sins against the body follow, and so men offend,

1. By fighting, and so he offends that any way woundeth o •… blemisheth another, Exod. 21. 24. Levite. 24. 19. Exod. 2. 13, 14. Whether he smiteth in scorn or in fury, 1 Kings 22. 24 Especially, that hurts a woman with child, Exod. 21. 22.

2. By murder, and so he offends that takes away the life of another willingly.

The aggravations of murder are,

To kill father or mother, 1 Timothy 1. 9.

To kill ones children, 2 Kings 3. 27. though it were done for sacrifice.

To kill God's servants, Heb. 11. 37. Revel. 16. 6.

To kill himself.

Thus of offenses against the body.

The sins against the soul follow.

Against the soul offend,

1. Ministers: and so he that is ignorant, and cannot teach and warn the people of their sins, Isaiah 56. 10. Ezech. 33.

That is profane in his disposition and life, Ier. 23. 14, 11.

That runs before he be sent, Ier. 23. 21.

That is negligent in his calling, and useth not his gifts, 1. Tim. 4. 14.

That teacheth false doctrine, and prophecieth in Baal, Ier. 23. 13.

That preacheth peace to wicked men, and strengtheneth them in their evil courses, Ezech. 13. 18. 22. Ier. 23. 14, 15, 17.

That teacheth unprofitably, doting about vain questions, and strife ofwords, using railing or oldwiues fables, and prophant conceits &c. or the like unprofitable matter, 1. Tim. 3. 4, 7. and 4. 7. & 6. 4.

That in his teaching disgraceth and reuileth the godly, Ezech. 13 22. Phil. 3. 2, 18.

2. The people, who may be guilty of murthering either others or themselves.

Others, and so he offends,

That suffereth his brother to sin, and doth not reprove him, Levite. 19. 17.

That giveth offense and is a stumbling block to the weak, Rom. 14. 3. 1 Cor. 10. 32. Math. 18. 6.

That instructs not others when he may and ought.

That maketh or partaketh in any Schism in the Church, 1. Cor. 12.

2. Our selves, and so he offends,

That neglects Vision, or the means of knowledge, & grace, Hos. 4. 6.

That is subject to no settled Ministry, but hath itching ears, and seeks a heap of Teachers, 2 Tim. 4. 3.

That is willful in impenitency, Ezech. 18.

That forsakes the fellowship of the Saints, Heb. 10. 25.

That refuseth admonition, 2. Chron. 16. 10. Prov. 29. 1.

That resisteth the truth, 2 Tim. 3. 8.

Thus of sins against the persons of men.

CHAP. X.

THe sins against the purity of men follow, and are either more gross and unusual, and against the light of nature, or else more usual.

The gross offenses are,

1. Buggerie, Exod. 22. 19.

2. Sodomit •… ie, Rom. 1. 27. 1 Tim. 1. 9, 10.

3. Incest, Levite. 18.

4. Polygamy, Mal. 2. 15.

5. The unnatural filthiness of women one with another, Rom. 1. 26.

6. Self poll •… tion, or the transgression of Onan, Gen. 38. 9.

7. The sins about divorce: so he offends,

That puts away his wife, and not for fornication, Math. 5. 23.

That marrieth her that is unjustly divorced.

That marrieth himself again, after he hath unjustly put away his wife, Math. 19. 9.

8. Fornication, Ephes. 5. 3.

9. Whoredom or adultery, 1 Cor. 6. 9. Jude 15.

The aggravations of whoredom are,

1. To force any to it, 2 Sam. 13. 14.

2. That a man and his father should go into a Maid. Amos 2. 7.

3. To condemn it in others, and yet to commit it himself, Rom. 2. 22.

4. To entice others, Gen. 39. 7. Prov. 2. 16.

10. To marry the daughter of a strange god, Mal. 2. 11. Nehe. 13. 27. 2 Cor. 6. 17.

The more usual sins follow:

And so men offend either internally, or externally.

Internally he offends,

That hath impure thoughts, Math. 5. 28. Ephes. 2. 3. 1 Thes. 4. 5.

That hath inordinate affections, and burning lusts, Colos. 3. 5.

Externally men offend,

1. In their senses, as by impu •… e looks, Job 31. 1. Matth. 5. 27. 2 Pet. 2. 14.

2. In their gestures, and so they are guilty of chambering and wantonness, Rom. 13. 13.

3. In their words, by filthy speaking, Col. 3. 8.

4. By using the means, or occasion of uncleanness.

And in respect of the means of uncleanness he offends,

That makes light of the fornication of others, 1 Corinth. 5. 2. 2 Pet. 2. 7.

That keepeth company with fornicators, 1 Cor 5. 9. Pro. 7. 25.

That gives himself to ease and pleasure, Amos 6. 4, 5, 6. Tit. 1. 12.

That useth lascivious dancing, Zeph. 1. 9. Mark 6. 22.

That useth lascivious books or pictures, 1 Thes. 5. 22. 1 Cor. 15. 23.

That having not the gift of continency, doth not marry, 1 Cor. 7. 2.

That disposeth not his children in marriage, 1 Cor. 7. 37.

That sorteth with winebibbers, and the riotous, Pro. 23. 20.

That is desirous of dainties, or any way given to gluttony, Pro. 23. 3. Ier. 5. 7, 8.

That is given to prattling, or idle gadding from house to house, Prov. 7. 11. 1 Tim. 5. 13.

That useth whorish attire, or perfumes, Prov. 7. 10, 16, 17. Zephaniah 1. 8.

That useth the attire of another sex, Deut. 22. 5.

That beguiles another in marriage by error of person, state, or disease, or the like, Gen. 29. 25.

That marrieth without consent of parents, Gen. 26. 34, 35.

That is guilty of drunkenness, or useth excessive drinking, 1. Pet. 4. 4.

The aggravations of drunkenness, are,

To take a pride in it, Isaiah 28. 1

To be mighty to drink wine, Isaiah 5. 22.

To continue long at it, Isaiah 5. 1 •… . Prov. 23. 30.

To make others drunk, Hab. 2. 15.

Thus of sins against Chastity.

CHAP. XI.

THe sins against the estates of men follow, and these are either internal, or external.

Internal, and so he offends,

That is discontented with his estate, Heb. 13. 5.

That is worldly, and distresseth himself with bootless cares about his estate, Prov. 15. 27. Mat. 6. 25, 34. Luke 21. 34.

That delights not in his calling, Prov. 12. 17.

That is covetous, and in love with the things of this world, Eph. 5. 5. 1 Tim. 6. 10. 1 John. 2. 15

The external signs follow, and so men offend both by omission and commission.

By omission he offends,

That employs not the good things he hath, James 5. 2, 3.

That relieves not the poor, and so with-holdeth the good from the owner thereof, Prov. 3. 28.

The aggravations are,

To forsake the poor, Job 20. 19.

To hide his eyes from the poor, Prov. 28. 27.

That brings not forth his corn to sell, Prov. 11. 26.

That detaines wages, Deut. 24. 14, 15. Levite. 19. 13. James 5. 4.

That pays not what he hath borrowed, Psalm 37. 21.

That is idle, and neglects his calling, Eccl. 4. 5. And of this sin he is guilty also,

That with-draweth not his foot from his neighbors house, Prov. 25. 17. 1. Tim. 5. 13.

That is given to much sleep, Prov. 6. 9, 10.

That is slack in business, Prov. 10. 4. and 15. 19.

That neglects the opportunities of his calling, Prov. 10. 5.

The aggravations are,

To be pertinacious in the defense of it, Prov. 26. 16.

To be a busy-body in other folks matters, 2. Thess. 3. 11.

That is slothful in the business of others, Prov. 26.

That provides not for his Family, 1. Tim. 5. 8.

Thus of sins of omission.

By commission he offends,

That steals, robs, or pi •… fers, which is the sin mentioned in the eighth Commandment.

That steals by consequent; as he doth,

That is an Usurer, Exod. 22. 25. Leu. 25. 36. Deut. 23. 19.

That is guilty of oppression, Job 31. 38, 39. Amos 4. 1. Prov. 4. 17. Isaiah 5. 8. and •… 0. 12. especially he that loves oppression, Hosea 12. 7. Micah 2. 9.

That useth fraud in buying and selling, in mete-yard, weight and measure, Deut. 25. 13, 14, 15. and he is guilty of this sin also,

That selleth reffuse, Micah 6.

That maketh advantage of the poverty of others, Levite. 25. 39. &c. Prov. 22. 22.

That takes the Mill-stone to pledge, &c. Deut. 24. 6, 12.

That being a buyer, saith, It is naught, contrary to his own judgment: and so likewise on the other side, that being a seller, doth commend it for good, when he knows it is not so, Prouerb. 20. 14.

That useth any other fraud, though it be not in buying or selling, 1 Thes. 4. 6.

And this sin of stealing, is to be extended further also, as,

1. To lesser stealths, as robbing of vineyards, or orchards, or cor •… in the field, Deut. 23. 24, 25.

2. To rash suretyship, Prov. 6. 1, 2. and 22. 26.

3. To extremities used in recovering our own rights, Job 24. 3, 4, 9, 10.

4. To not restoring of euillgotten goods, Ezech. 33. 15.

5. To removing of Landmarkes, Deut. 19. 14.

6. To living in unlawful callings, such as begging is, 2 Thes. 3. 11.

7. To unthriftiness, in following vain persons, or spending prodigally on pleasures, or diet, Prov. 12. 11. and 21. 17. and 22. 26. and 23. 26.

8. To the concealing of theft, Prov. 29. 24.

9. To the Lordly usage of the borrower, Prov. 22. 7.

The aggravations of the sin of stealing, are,

To take from the poor, Deut. 24. 14. Job 20. 19.

To reprove it in others, and yet commit it himself, Rom. 2. 21.

To do it under pretence of Religion, 2 Cor. 11. 20.

To oppress strangers, or widows, or the fatherless, Exodus 22. 21, 22.

To bless the covetous, Ps. 10. 3

To commit it in the place of Judgment, by perverting of Justice, or by extortion, Ezek. 22. 12. or by bribery, Amos 5. 12. Exodus 23. 8. or by refusing to do Justice, Prov. 21. 7.

To steal thy masters goods, Titus 2. 10.

To steal consecrated things, by sacrilege or simony, Mal. 3. 8. Acts 8. 18, 20.

To steal a man or maid, Exo. 22. 16.

CHAP. XII.

THus of the sins against man's goods.

The sins against men's good name follow: and so men offend by omission, or by commission.

By omission he offends,

That sets not forth righteousness, Prov. 12. 17.

That doth not clear or deliver the afflicted, when he may, Gen. 40. 23.

That disgraceth others, by forbearing their company without just cause, Job 19. 3, 19. Psalm 58. 3.

That is unthankful, 2 Tim. 3. 2.

By commission men offend, internally, or externally.

Internally he offends,

That despiseth his neighbor in his thoughts, Prov. 14. 21.

That disdains at the credit and praise of others, as the Pharisees did.

That thirsts after all occasions of the contempt of others, Job 34. 7.

That is suspicious, and thinketh evil, 1 Cor. 13. 5.

Externally he offends,

1. In witness-bearing; and so he offends,

That condemns a man without witness, Deut. 19. 15.

That bears false witness.

That is fearful to bear witness to the truth, Deut. 21. 7, 8.

That furthers the evil causes of wicked men, Exodus 23. 1.

2. In lying, Revelation 22. 15. and the blame of this sin reacheth

To such as use dissimulation, Gal. 2. 13.

To such as speak untruth for fear, Gen. 38. 2.

The aggravations of lying, are,

To love lies, Revelation. 22. 15. Psalm 52. 3.

To hate those thou haste wronged with thy lies, Proverbs 26. vlt.

To break promise, 2 Tim. 3. 3

To preach falsehoods, 1 Cor. 15. 15.

To say to men in distress, There is no help, Psalm 3. 2. Job 13. 14.

To color sin with pretence of Religion, Mark 12. 40.

3 In slandering and evil reports, Exodus 23. 1. which is to be extended also to

Biting jests, Ephes. 5. 4.

2 To revealing of secret infirmities, Prov. 11. 13. and 20. 19.

3 To the carrying about of tales, Leu. 19. 16. Prov. 16. 28.

To the receiving and furthering of slanders, Ier. 20. 10.

5. To the wresting of men's words, or telling the truth of malice, 1 Sam. 22. 9, 10. Psalm 52. 1, 2.

The aggravations of slander, are,

1. To encourage themselves in an evil matter, and to commune together about it, Psalm 64. 5.

2 To boast of his wickedness therein, Psalm 52. 1.

3 To slander the righteous, and quiet of the Land, Psalm 31. 18 and 59. 2. and 102. 8. and 35. 20 and 83. 3. 5. and 4. 2.

4. To raise an evil report of his Parents, Gen. 9. 22.

5 To fill the ears of Princes with clamour, Hosea 7. 3.

6 To be a make-bate, or a railer, 1 Cor. 6. 9. 2 Tim. 3. 3.

4 In censuring and judging, James 2. 4.

The aggravations are,

To search and pry for faults in others, that he might censure them, Psalm 64. 9. Prov. 16. 27.

To do it for things indifferent Rom. 14.

To censure small faults in others, and to be guilty of great offenses himself, Matthew 7.

5 In vain-glory, and minding 〈1 page duplicate〉 〈1 page duplicate〉 too much our own praises.

And so also he offends,

That boasteth of a false gift, Prov. 27. 1.

That justifieth himself overmuch, Job 35. 2.

That boasts of tomorrow, Prov. 17. 1.

That measures himself by himself, 2 Cor. 10. 12.

6. In flattery, Psalm 12. 3. Prov. 27. 14. and 26. 26.

7. In justifying the wicked, Prov. 17. 15. and 24. •… 4.

CHAP. XIII.

HItherto of the sins with consent of the will.

The sins before consent of the will, are,

1. To want desire of the good and well-fare either of himself, or other men.

2 To conceive evil thoughts, Matth. 15. 19. or cover evil.

3. To delight in the inward contemplation of evil, whether in dreams or awake, though it be without purpose to act them outwardly, Jude 8. James 1. 14.

Hitherto of the sins against the Law.

CHAP. XIIII.

THe sins against the Gospel may be referred to four heads: as they are sins,

Against Christ.

Against Repentance.

Against Faith.

Against the graces of the Spirit.

1. He sins against Christ,

That saith, he is Christ, Math. 24. 5.

That denieth directly, or by consequent, that Christ is come in the flesh, 1 John 4. 3. and 2. 23.

That hath base thoughts of Christ, Isaiah 53. 3.

That saith, he hath no sin, 1 John 1. 7, 8, 10.

That worships God without Christ, John 17. 3. 1 John 2. 23.

That useth not Christ as his own and only Advocate, 1 John. 2. 2. 1. Tim. 2. 5.

That loves not the Lord Jesus Christ with inflamed affections, 1 Cor. 16. 22. Eph. 6. 24. Philip. 3. 8.

2 He sins against repentance,

That confesseth not his sins without hiding, distinctly, Prov. 28. 13. Psalm 32. 5.

That mourns not for his sins, Ier. 5. 3.

That forsakes not his sins, Prov. 28. 13.

Yea he sins against repentance,

That repents feinedly, Ieremi. 3. 10.

That repents desperately, as Cain and Judas.

That repents too late, Job 27. 8, 9.

That repents by halves, and in some things only, as Ahab and Herod.

That falls away from his repentance, 2 Peter 2. 19, 20.

The aggravations are,

To be wise to do evil, Ier. 4. 22

To pursue evil, Prov. 11. 19.

To rejoice in doing evil, and make a mock of sin, Proverbs 2. 14. and 14. 9.

To be without shame, and to declare his sin like the Sodomites, Isaiah 5. 9. Ier. 3. 3.

To be incorrigible, Ier. 5. 3.

To fret, because he is crossed in sin, Prov. 19. 3.

To bless himself against the curses of the Law, Deut. 29. 19.

To freeze in security, Zephan. 1. 12.

To refuse to return.

3. He sins against Faith,

That believes not in Jesus Christ for his justification and salvation, John 3. 17.

Yea he offends,

That is careless, and neglects the assurance of Faith, Heb. 6. 12. Rom. 1. 16.

That in affliction doubts of God's favor and goodness, Isaiah 41. and 49. 14, 15.

The aggravations.

Not to seek after God at all, Zeph. 1. 6.

Not to stir up our selves to take hold on God, when mercy is offered, Isaiah 64. 7.

Not to answer when God calls, Isaiah 50. 2.

To forsake our own mercy, or scoff at the signs of it, John 2. •… 8.

4. He sins against the graces of the Spirit,

1. That receives the grace o •… God in vain, 2 Cor. 6. 1.

2. That turns the grace of God into wantonness, Jude 4.

3. That falls away from the grace of God, either wholly, by forsaking the acknowledgement of the truth, 2 Peter 2. 20. Or in the same measure, by losing his first love, Revel. 2. 4.

4. That tempts, grieves, or quencheth the Spirit, Eph. 4. 30. 1 Thess. 5. 19.

5. That despites the Spirit of grace, and of malice persecutes the known truth, which is the sin against the Holy Ghost, Hebrews 10. 26.

CHAP. I.

T He signs of the true Christian, that hath true grace in this world, and shall be saved in Heaven when he dies, may be cast into two Catalogues. The one, more brief: the other, more large. The one Catalogue of signs, describe him by such marks, as for the most part do outwardly distinguish him amongst men. The large Catalogue 〈◊〉 intend especially as a more infallible and effectual way of trial, as containing such signs as for the most part are not observed by other men, or not fully, but are known to himself, and can be found in no reprobate.

For the first Catalogue: the true Christian usually discovers himself by these marks.

First, he will not have fellowship with the unfruitful works of darkness; he will not walk in the counsel of the wicked, nor stand in the way of sinners: He will not sort himself with workers of iniquity, Psalm 1. 1. and 26. 4, 5. 2, Cor. 6.

Secondly, He will afflict and humble his soul for his sins, mourning and weeping for them till the Lord be pleased to show mercy and forgive him. He doth account his sins to be his greatest burden. He cannot make a mock of sin, &c.

Thirdly, He labors to be holy in all parts of his conversation, watching over his own ways at all times, and in all companies, Ps. 50. 23. Isaiah 56. 1. 2. Peter 3. 4

Fourthly, he makes conscience of the least commandments as well as the greatest, avoiding filthy speaking, and vain jesting, and laciuiousnesse, as well as whoredom: lesser oaths as well as the greater; reproachful speeches as well as violent actions, &c.

Fifthly, he loves and esteems, and labors for the powerful preaching of the word, above all earthly treasures.

Sixthly, he honors and highly accounts of the godly, & delights in the company of such as truly fear God above all others, Psal. 15. 4.

Seventhly, he is careful of the sanctification of the Sabbath; neither daring to violate that holy rest by labor, nor to neglect the holy duties belonging to God's service public or private. Isaiah 56. and 58.

Eighthly, he loves not the world, neither the things thereof, but is more heartily affected in things that concern a better life, and so doth in some degree love the appearing of Christ.

Ninthly, He is easy to be entreated, he can forgive his enemies, desires peace, and will do good, even to them that persecute him, if it lie in his power, Mat. 5. 44.

Tenthly, He goeth on in the profession of the sincerity of the Gospel, and doth such duties as he knoweth God requires of him in business of his soul, notwithstanding the oppositions of profane persons, or the dislike of carnal friends, &c.

Eleventhly, He setteth up a daily course of serving God, and that with his family too, if he have any; and exerciseth himself in the word of God, as the chief joy of his heart, and the daily refuge of his life, calling upon God continually, &c.

CHAP. II.

THus of the shorter Catalogue of signs. Now it follows, that I proceed to those infallible marks of Election and Salvation. And whereas I have diverse years since published a Treatise which I called Essays, or Signs of God's love and man's salvation: Having observed that diverse have accounted the manner of setting the Signs down somewhat obscure in diverse parts of the Book, I will now, by God's assistance, for the helping of the weakest Christians, in this Treatise, endeavor to express myself in this Doctrine of the trial of a true Christian estate, in a more plain and easy course of ex •… mination; and leave both the former Treatise and this new Catalogue unto the blessing of God, and the free choice of the godly Reader, to use which he findeth most agreeable to his own taste, being both such as are warranted and founded upon the infallible evidence of God's unchangeable truth.

In this project then, I consider of the trial of a true Christian six ways.

First, in his humiliation.

Secondly, in his faith.

Thirdly, in the gifts of his mind, with which he is qualified.

Fourthly, in the works of his obedience.

Fifthly, in the entertainment he hath from God.

Sixthly, in the manner of his receiving of the Sacraments.

In all which he differs from all the wicked men in the world, so as never any wicked man could find these things in his condition, which are true of the weakest Christian in each of these signs.

And that the true Christian may not doubt of his estate, having found these signs in himself, let him consider the proofs annexed to each sign: and that nothing may be wanting to his abundant consolation, I will tell him, how I found out these signs, and by what grounds I proceeded.

There are three sorts of places in Scripture (as I conceive) which do point out the grounds of infallible assurance in those that can attain unto them: as first, such places as expressly do a •… firm, that such and such things are signs. As for example, 1 John. 3. 14. Hereby we know, that we are translated from death to life, because we love the brethren. Here the holy Ghost shows us expressly, that the love of the brethren is a sign, by which a Christian may know, that he is translated from death to life: and so the Apostle Paul gives signs to know whether their sorrow were after God, or no, 2 Cor. 7. 11. So doth the Prophet David, Psalm 15 give diverse signs, by which the man that shall dwell in God's holy hill, may be known. So the Apostle James tells us, how we may know the wisdom from above, by reckoning the fruits and effects of it, James 3. 17. So doth the Apostle Paul tell us, how we may know, whether we have the Spirit of Christ in us, or no, Rom. 8. 9, 15, &c. Gal. 5. 22. and 4. 6, 7.

Secondly, I find out signs, by marking what graces in man the promises of God are made unto. For thus I reason: Whatsoever gift of God in man brings him within the compass of God's promises of eternal mercy, that gift must be an infallible sign of salvation. But such are such and such gifts, as the instances in diverse Scriptures show: And therefore the man that can find those gifts in himself, shall be certainly saved. As for example: The Kingdom of heaven is promised to such as are poor in spirit, Matthew 5. 3. From thence then I gather, that poverty of spirit is an infallible sign. The like I may say of the love of the Word, and of uprightness of heart, and of the love of God, and the love of the appearing of Christ, &c.

Thirdly, I find out other signs, by observing what godly men in Scripture have said for themselves, when they have pleaded their own evidence for their interest in God's love, or their hope of a better life. For look how godly men in Scripture have proved that they were not hypocrites: even so may any Christian prove that he is not an hypocrite neither. As for example, Job being charged to be an hypocrite, and lying under the heavy hand of God, pleads his cause, and proves that he was not an hypocrite, by his constancy in God's ways, and by his constant estimation of God's Word, and desire after it, as after his appointed food, Job 23. 10, 11, 12. More of this kind thou mayest find in the proofs of particular signs.

Now whereas some signs are general, and thou mightest doubt of the exposition, namely how that sign is infallible in such and such senses; for thy establishment herein, thou mayest observe, that I expound the sign as it is expounded in other several Scriptures. As for example: The love of the brethren, is a general sign. Now how shall I know that I have the right love of the brethren? This I explain, by flying to diverse other Scriptures, wherein the particular explications of this sign are pleaded.

CHAP. III.

THe first way then, by which a Christian may try himself, is to examine himself about his humiliation for sin, whether it be right or no. For under this head is comprehended the explication of the doctrine of poverty of spirit, and godly sorrow, and so in general of repentance for sins.

Now the true Christian in this matter of humiliation, shows himself to have attained that, which no reprobate could ever attain, and that in diverse particulars, as,

First, He hath a true sight and sense of his signs. He discerns his sinfulness of life both past and present, and is affected and payned under the burden of his daily wants and corruptions, and sees his misery in respect of his sins, Ier. 3. 12. Matthew 11. 28. Matthew 5. 4.

Secondly, He trembles at God's Word, and fears his displeasure while it yet hangs in the threatenings, Isaiah 66. 1, 2.

Thirdly, He renounceth his own merits, and disclaimeth all opinion of true happiness in himself, or in anything under the Sun; as being fully persuaded that he cannot be saved by any work of his own, or be happy inenioying any worldly things; and therefore is fully resolved to seek for the chief good in God's favor in Jesus Christ only.

Fourthly, He mourns heartily and secretly for his sins; and so he doth,

1 For all sorts of sins: for secret sins as well as known sins; for lesser sins as well as greater; for the present evils of his nature and life, as well as sins past: yea, for the sins he hath loved, or have been gainful and pleasing to him. Yea, he grieves for the evil that cleaves to his best works, as well as for evil works, Isaiah 6. 5. Rom. 7. Isaiah 1. 16. Matth. 5. 4.

2 For sin as it is sin, and not as it doth or might bring him shame, or punishment in this life, or in Hell.

3 He is as much troubled for his sins, as he was wont, or now should be for crosses in his estate. He mourns as heartily for the sorrows that fell upon God's Son for his sin, as if he had lost his own and only Son, Zach. 12. 10, 11. or at least this he striveth for, and judgeth himself, if worldly afflictions do trouble him more then his sins. Psalm 38. 5.

Fifthly, he is truly grieved and vexed in soul for the abominations that are done by others, to the dishonor of God, or slander of true religion, or the ruin of the souls of men. Thus Lot, 2 Pet. 2. 7. and David, Psal. 119. 136. and the mourners marked for God's own people, Ezech. 9. 4.

Sixthly, he is heartily affected, and troubled, and grieved for spir •… tuall judgments, that reach unto the souls of men, as well as wicked men are wont to be troubled for temp •… rall crosses; and so he is greiued and perplexed for hardness of heart; (when he cannot mourn as he would,) and for the famine of the word, or for the absence of God, or for the blasphemy of the wicked, or the like, Psalm 42. verses 2. 3. and Psal. 137. Nehemiah 1. 3, 4. Isaiah 63. 17.

Seventhly, he is most stirred up to abase himself, and mourn for his sins, when he feels God to be most merciful. The goodness of God doth make him fear God, and hate his sins, rather then his justice, Hos. 3. 5.

Eighthly, his griefs are such as can be asswaged only by spiritual means. It is not sport or merry company that easeth him: his comfort is only from the Lord in some of his ordinances. As it was the Lord that wounded him with the sight of his sins, so to the Lord only he goeth to be healed of his wounds, Hos. 6. 1. 2. Psal. 119. 23, 24, 50.

Ninthly, in his griefs he is inquisitive: he will ask the way, & desire to know how he may be saved. He cannot smother and put off his doubts in so great a business. He dares not now any longer be ignorant of the way to heaven. He is not careless, as he was wont to be; but is seriously bent to get directions from the word of God about his reconciliation, sanctification, and salvation, &c. Ier. 50. 4, 5. Acts 2. 37.

Tenthly, he is fearful of being deceived, and therefore is not slightly satisfied. He will not rest upon a common hope, nor is he carried with probabilities; nor doth it content him that other men have a good opinion of him; nor is he pleased that he hath mended some faults or begun to repent: but repenting he repents still, that is, he takes a sound course to be sure his repentance be effectually performed, Jeremiah 31. 16.

Eleventhly, he is vehemently carried with the desires of the sound reformation of his life. His sorrow is not water but washing; nor is it every washing, but such as maketh clean. Worldly sorrow may have much water, but it maketh nothing clean; whereas godly sorrow always tendeth to reformation & sound amendment.

Twelfthly, in all his sorrows he is suppored by a secret trust in the mercy and acceptation of God: so as no misery can beat him from the consideration and inward affiance and hope in the mercy of God. In the very disquietness of his heart, the desire of his soul to the Lord, and before his presence; though it be never so much cast down, yet he waits upon God for the help of his countenance, and in some measure condemns the unbelief of his own heart, and trusts in the name of God, and his never sailing compassions, Psalm 38. 9. and 42. 5, 11. Lam. 3. 21. Zepha. 3. 12.

13. He is wonderfully inflamed with love to God, if he at any time let him know that he heareth his prayers. In the midst of his most desperate sorrows his heart is eased, if he speed well in prayer, Psalm 116. 1, 6.

14. He daily keeps an assise upon his own soul: he judgeth himself for his sins before God, arresting, accusing, and condemning his sins. He confesseth his sins particularly to God, without hiding any sin, that is, without forbearing to pray against any sin he knows by himself, out of any desire he hath still to continue in it; and by this sign he may be sure he hath the Spirit of God, and that his sins are forgiven him, Isaiah 4. 4. Psal. 32. 5. 1 John 1. 7, 9. 1 Cor. 11. 32.

15 His requests are daily poured out unto God. He cries unto God with affection and confidence, though it be with much weakness and many defects, as the little child doth unto the father, and thereby he discovers the Spirit of adaption in him, Rom. 8. 15. Zacha. 12. 10. Ephesians 3. 12.

16 He is unfeignedly desirous to be rid of all sins; as well as one. There is no sin he knows by himself, but he doth desire as heartily that he might never commit it: as he doth that God should never impute it. This is a never failing sign, a fundamental one, 2 Tim. 2. 19.

17. He is content to receive evil at the hand of God, as well as good, without murmuring, or letting go his integrity; as being sensible of his own deserts, and desirous to approve himself to God, without respect of reward. This proved that Job was an holy and upright man, Job 1. 1. and 2 3, 10.

18. He dislikes sin in all, even in those that are near and dear unto him in other respects, 1 King. 25. 12, 13, 14.

19. He is innocent from the great transgressions, and keeps himself from his own iniquity. He is not subject to the damnation of sin. Sin doth not reign in him, Psal. 19. 13. 2. Sam. 22. 24.

20 He finds a desire to be rid of sin, and to humble himself for it in prosperity as well as adversity. He leaves sin, before sin would leave him. He forsakes it then, when he could commit it without apparent danger, Job 8. 5, 6.

22 Or if he be in adversity, his heart is upright, without lying or dissimulation. He so seeketh the pardon of his sins then, and so promiseth amendment, as that he is also careful to practice it when he is delivered. He is not like the Israelites mentioned, Psal. 78. 36. 37.

22. He makes a supernatural valuation of spiritual things, accounting them as pearls of the best price, not too dear bought, if he purchased them with all the worldly things he hath; and contrariwise, accounting himself exceeding poor if he want them, or the means of them, Mat. 13. 45, 46. Ps. 42. & 63. 1, 3.

23. He hath lost his wonted taste in earthly things; his heart is not transported with the admiration of them, or the inordinate desire after worldly things. He loves not the world and this life as he was wont to do. Though he use the world, yet he easily confesseth himself to be a stranger and pilgrim here. He gives over the unnecessary pleasures and profits of this life, Heb. 11. 13. 1 John. 2. 14, 15. Rom. 8. 5. He is weary of the world, and willing to forgo society with the men of this world, the workers of iniquity, Psal. 6. 8, 9. and 36. 12. and 26. 1, 2, 3, 4.

24. If the Lord be silent, and answer not his desires, but hides his face; his spirit faileth, and he is as one that goeth down into the pit: it troubles him as a sore cross; and so contrariwise, Psal. 26. 1. and 88. 13, 14, 15. and 143. 7. John 16, 23, 28.

25. If he hath been a man subject to boisterous, violent, and hurtful affections, he is now become tame: Of a Lyon he is become a Lamb, and a little child may lead him, Isaiah. 11. 6.

24. He hath a spirit without guile, Psalm 32. 2. He is more desirous to be good, then to be thought to be so; and more seeks the power of godliness, then the show of it, Job 1. 1. Prov. 20. 6, 7. His praise is of God, and not of men, Rom. 2. 29.

And thus much of the trial of his humiliation. The signs of his faith follow.

CHAP. IIII.

FAith is the next thing to be tried in a child of God. And in as much as there are diverse kinds of faith, and experience shows in many that give no signs of repentance, that they will not be beaten from a confident presumption that Christ died for them, even for them in particular: it stands us in hand to try our persuasion by true rules of Scripture, that so, if it will abide the trial of the touchstone, we may lay it up as a hid treasure and a wonderful grace of God; and if otherwise, we may repent us of presumption, as a deceiveable sin.

But before I open the signs of this sin, the Reader must be admonished of three things.

First, that I intend not by these signs to show how faith may be bred or begotten in us, but how faith may be proved and declared to be in us. For it is the promises of God in the Scripture that breed faith: nor can human reason believe such great things from God for anything that is in us, but only because we see the Word of God assuring such happiness unto such as lay hold upon them. So that, that which breeds faith, is the revelation of God's promises, by his Word and Spirit. Yet notwithstanding the assurance of faith is much increased and confirmed by the sight of those signs of the truth of our faith, and other graces of God in us.

Secondly, that I stand not precisely upon the order of these graces of God in us, nor determine that question, which graces are wrought first in the heart of a man: but that which I have specially aimed at in the order of setting them down; is to begin at those that either first appear in a Christian, or are easiest (as I conceive) to be discerned in him.

Thirdly, that I intend especially the trial of such Christians as agree in this, that they a ^re persuaded that Christ died fo ^r them; that so the true Christian may see reason to comfort himself, that his persuasion is no presumption, as is the persuasion of the most. It is true, that diverse of the signs of faith here to be handled, will show faith in the weakest Christian; though he will not yet be brought to acknowledge any persuasion. For this persuasion may be secretly wrought upon the heart: as it is when it relieth upon the merits of Christ only for salvation, though the judgment of the Christian be not resolved against his doubts.

The question then is, how a Christian may try his perswasiō of God's mercy, and his interest of Christ's mer •… ts, whether it be right or no.

For answer hereunto, I say, that the true Christian doth prove his faith and petswasion to be right, by these signs following.

First, His faith or persuasion was wrought by the hearing of the Word preached: And therefore thou must first ask thyself, how thou comest by thy persuasion. For if thou say, thou wast always so persuaded, or didst attain it by mere natural means or helps, thou are deceived. For, faith is first wrought by the Holy Ghost, in the preaching of the Gospel, as it is most clear by the words of the Apostle, How shall they believe in him of whom they have not heard? and how shall they hear without a Preacher? Romans 10. 14. And whereas it may be, that many Christians have not observed the workings of their faith, and have forgotten the time of their conversion, & have not judgment to discern how the Lord by the ministry of his servants did change their hearts, and lead them to Christ: therefore when this first sign cannot comfort, they must try themselves by the rest that follow.

Secondly, He hath an high estimation of Jesus Christ. For the man that hath true Faith, accounts all things most base in comparison of the knowledge of Christ, and the love of God in him. He had rather be sure of Christ, then to gain the whole world. Christ is more precious then all the world: Yea, is the only thing in request in the desires of the Christian. Now Christ is precious only to them that believe, 1 Peter 2. 6. and by this sign Paul knew that he was grown far beyond himself in his former life, and beyond all the Pharisees in the world, Phil. 3. 9.

Thirdly, He readily receives the testimony of God's Ministers speaking out of the Word, and sticks to it against all the contradictions of the World. The Apostle Paul, 2 Thess. 1. 10. shows, that this sign will be pleaded and acknowledged in the day of Christ: Christ, saith he, will be made admirable in them that believe.

Now some may say, But how shall we know that we do believe?

Why, saith he, you are true believers, because ye received our testimony; and this shall be to your praise in that day.

Fourthly, He cannot abide counterfetting and hypocrisy. If it be a right persuasion, it is a faith unfeigned: Vnfained, I say, as in other respects, so in effect, because it cannot abide fainting, but with special hatred purgeth out hypocrisy, which the persuasion of hypocrites never doth, 2 Tim. 1. 5.

Fifthly, This persuasion is permanent: it will endure trial, it will hold out in the evil day; it inclines the heart to cleave to Jesus Christ, even in the fire of tribulation, in the midst of manifold afflictions, and disgraces, and temptations. It is like the Gold in the Fornace that perisheth not: nor will it barely hold out; but a Christian by his faith comforts and supports himself in affliction, so as his faith becomes to him both a breast-plate and an helmet: whereas the best faith, that is not the faith of God's Elect, will prove but dross, if it be cast into the Fornace of temptation, further then it is supported by carnal means and helps, 1 Peter 1. 6, 7. 2 Tim. 1. 12. 1 Thess. 5. 8. Epho. 6. Luke 8. 13.

Sixthly, He will believe all things, I say, all things that he apprehēdeath to be required, threatened, or promised in the word. To believe some things only, may be in any other kind of faith, especially when they are such things as stand with their own reasons, or wills, or affections, or the common opinion of other men: But this is the glory of a lively justifying faith, it will give glory to God in all things. What can God speak, it can believe, so soon as it knows it is spoken of God, though it be never so contrary to the judgment of flesh and blood, Acts 24. 14.

Seventhly, He will not make haste. This was the sign given in the Prophet Isaiah’s time: He that believeth will not make haste. He had prophesied of hard times to fall upon all the people: now this would show amongst them, who were true believers. For those that trusted in God, would not make haste to use ill means to help themselves; they would stay their hearts in •… est and quietness, and they would stay their feet too from running to Egypt or to Ashur, which God had forbidden, Isaiah. 28. 16.

If faith be right, and thy persuasion a sound persuasion, and well grounded, there are joined with it these things following.

Eighthly, His persuasion is joined with a good and pure conscience; a conscience, I say, that makes him careful to avoid sin, and do good duties, and to serve God in sincerity, whereas the persuasion that is in wicked men, is not accompanied with a good conscience, they do not make conscience of their ways. Now this is a clear rule of difference, 1 Tim. 1. 5, 19. and 3. 9. Hebr. 10. 22.

Ninthly, He hath a spirit of discerning. There is a great deal of light comes into the heart with faith. A man cannot believe, and be ignorant still. The Christian that is endued with faith from above, is endued with wisdom from above: so as he can conceive of the things of God that concern salvation, which the natural man perceiveth not. Though he may want still in many knoledges, yet he hath skill in some measure to learn how to be saved. The doctrine of salvation he can now understand, which is taught in the ministry of the Word; and he now can make some good use of reading the Scriptures, that before discerned little or nothing in them. The veil that lieth upon the hearts of all flesh, is now taken from his eyes; yea the very entrance into God's Word giveth light to the simplest believer. He that was stupid and unteachable before, doth now hear as the learned, with an holy kind of in-sight and judgment, 2 Tim. 3. 15. Psalm 119. 130. Prov. 1. 4, 8. and 9. 4, 5.

Tenthly, He hath a witness within himself, He that believeth, hath a witness in himself, 1 John 5. 10. For he hath the Spirit of adoptiō to certify him infallibly of God's love to him, and that he is the child of God, Rom. 8. 15, 16. & thus the believers are said to be sealed by the Spirit of promise, Eph. 1. 13, 14. God leaves a pawn, a pledge with every Christian that shall be saved, to be as the earnest of his salvation, and this pledge and earnest is God's spirit. And the Spirit testifies to the believer, partly by revealing unto him the certainty and truth of God's promises in his Word; and partly by printing upon his heart these saving graces, which distinguish him from all others; and partly by pouring upon him the joys, which are called the joys of the Holy Ghost, in the use of God's Ordinances, as the inward ratification of the assurance of God's love and goodness to the believer. Of which after.

Lastly, Faith may be discerned by many things it worketh, which are the fruits of it: and by the fruits of Faith, we may know faith it self. Faith is like the root of a tree, that lieth under the ground, and cannot be seen without much digging; but by the fruit the tree beareth, we may know what kind of root it hath, and of what sort it is. Now the fruits of faith are these that follow, and such like, as,

1. Love to God and the godly: for faith worketh by love, Gallat. 5. 6.

2. Cleanness of the thoughts and affections. For faith purifieth the heart. It maketh a man strive after inward purity, as well as outward: to get a clean heart, as well as clean hands. It worketh humiliation for inward sins as well as outward, Act. 15. 9. and drives a man to seek pardon in the Name of Christ, for all sorts of inward perturbations and secret evils.

3. Victory over the World. Faith over cometh the world, 1 John 5. 4, 5. and so it doth, when it maketh a man so rest upon God, and his truth and promise, as if he be put to it, to deny the respect of his own credit, or profit, or pleasures, or the displeasure of carnal friends, or his hopes in matters of this world; resting satisfied with the expectation of the treasures and pleasures of a better world, yielding himself over to be guided by Christ, and his truth, unto the death, Psalm 18. 14. He lives by his faith, Gal. 2. 20.

4. Humility. For a true faith excludes boasting of our own labors, gifts, or praises; and makes us able, out of the sense of our own vileness, to acknowledge all the glory to God's free grace and loune in Jesus Christ, Rom. 3▪ 27. Gal. 3. 22.

The confession and profession of the truth. Faith will make a man speak in defense of the truth: I have believed, therefore have spoken, saith David, Psalm 116: which the Apostles plead to prove their faith also, 2 Cor. 4. 13, 14.

6 The putting on of righteousness, which is not by the works of the Law done by us. The application of, and relying upon the righteousness of Jesus Christ, is the proper and only work of true faith, Rom. 10.

7 It opens a spring of graces in the heart of a true Christian: he that is a true believer, is qualified with sundry heavenly gifts which were not in him by nature; which gifts do daily discover themselves in his heart, flowing from thence, as if there were a spring of living water in his belly. Sanctification of the Spirit and faith of the truth, be inseparable, John 7. 38. 2 Thess. 2. 13.

CHAP. V.

THus of his trial in his humiliation, and in his faith, It followeth in the third place, to try him by his gifts, which are the fruits of faith. The true Christian differs from the wicked man, in two sorts of gifts: Some of them are such gifts as are bestowed upon him from above, but serve him only for spiritual use, while he is on the way in his journey to Heaven, and so only in this life; such as are the sacred thirst: The love to the word and means of his holiness: The spirit of supplication: The love of his enemies; and his desire after the apparance of Jesus Christ. Other gifts he hath, which will accompany him home into his heavenly Country, and abide upon him forever, and are not abolished by death: such as are saving knowledge, the love of God, and the love of the godly. First therefore of those heavenly gifts, which will pass away; and so he is qualified with fi •… e distinct holy gifts, which cannot be found in any reprobate.

The first is, his holy thirst; which is an heavenly kind of appetite, by which he is carried to the desire of things above nature; such as are the merits and righteousness of Christ: the favor of God: the presence of God: the full deliverance from all sin: the removing of spiritual judgments: the salvation of other men, and the like; and this thirst is a sign the more infallible:

1 Because it is constant and indelible in this life. There is no part of this life, but it continueth either in the sense of his affection, or in the judgment of his understanding, so as he accounts spiritu •… ll things to be the best things: and though at sometimes his affection may be the less moved after them, yet his appetite is daily renewed, as it is in the hunger or thirst that is bodily.

2. Because it is industrious. For this holy thirst will guide him to a careful use of all the means, by which good things may be attained; and doth not breathe it self out only with sudden and vain wishes, or flashes of desire, Psa. 27. 4. 1 Pet. 2. 2. Psa. 63. 1, 2. Psa. 1. 2. Acts 2. 37.

3. Because it works a constant and secret meditation of heavenly things desired, the heart frequently seeks after God day and night, Esa. 26. 9. Psal. 63. 1, 6. For what we desire fervently, we think on almost continually:

4. Because if the Lord quench his thirst, and satisfy his desire in spiritual things, the soul becomes as a watered garden; and then follows in him an heavenly kind of satisfaction and contentment, with singular delight in the soul, and vows and wishes of infinite and eternal thankfulness, Psalm 63. 4, 5. Jeremiah 31. 25, 26.

And thus much of the first gift.

Secondly, The love to the Word is another sign that he is the Child of God, and a clear evidence of his salvation. Now because all sorts of wicked men may resort to the exercises of the Word, and those that have but a temporary faith may show a great estimation of the Word, and find joy in the hearing of it, and show much zeal in things that concern the word, and may yield some obedience to the directions of the Word also: it is profitable to consider how the true Christian may prove that his affection to the Word is more sincere then that affection which any wicked man can bring to the word. And thus he may find that his heart is sound in his love to the Word, by these marks.

1 By his manner of receiving it, when he doth receive the Word, as the Word of God, and not of men: setting his heart before God's presence, & being affected as if the Lord himself should speak unto him. This no wicked man dares do: he dares not present himself with the whole intendments of his heart before the Lord. For this sign the Apostle Paul acknowledgeth the Thessalonians to be true Christians, 1 Thess. 2. 13.

2 By his appetite to his Word. For there is in a godly man as true an hunger after the Word, as the food of his soul; as there is in his stomach after the food of his body; which shows it self to be the more sincere, because it is constant; he desires the Word at all times, and as his appointed food daily; as it is in the bodily appetite, though after feeding, the stomach may seem to be full and satisfied, yet the hunger reuiues again every day, so is it with the heart of a Child of God: whereas wicked men regard the Word but by fits, and in a passion, and then at length fall clean away from the affection to it, Psal. 119. 20. Job 23. 12.

3. By his love to them that love the Word.

4. By his sorrow, because other men keep not the Word, Psal. 119. 136.

5. By his unfeigned estimation of the Word above all worldly things, accounting it to be an happy portion to enjoy the word in the power and profit of it, Psa. 119. 14, 72, 111.

6. By his desire and delight to exercise himself in it day and night, that is, constantly, Psa. 1. 2.

7. By his grief, either for the want of the m •… ans by which the Word might be taught unto him with power, accounting such want of the means to be a sore famine; or for want of success in the use of the means when he doth enjoy it, Psalm. 42. 3. Amos 8. 12.

8. By the extent of his love to all the Word of God, even the Law, that with threatening shows him his sin, and searcheth out his most secret corruptions; being most affected with that ministry that doth most sharply rebuke sin.

9. By his resolution to labor as hard for the food of his soul, as men do, or he would do for the food of his body, John 6. 27. Amos 8. 12.

10. By the constant sweet taste he finds in it, especially when it is powerfully preached, Psal. 19. 10 2 Cor. 2. 15.

11. By the end he propounds unto himself in the use of the word, which is, that he might not sin: and that his ways might be pleasing to God, hiding the word in his heart to this purpose, Psal. 119. 11.

12. By his willingness and resolution to deny his own reason and affections, his credit, his carnal friends, his profits, or his pleasures in anything, when God should so require it of him, and upon any occasion to show his hearty respect of the Gospel, Mark 10. 29. 1 Cor. 1. 18.

13. By the effects of it: as,

1. When for the love he bears to the Word, he will separate himself from the wicked, that might any way with-draw his heart, or endanger his disobedience, Ps. 119. 115.

2. When he accounts the Word to be his chief comfort in affliction, and finds it to be the main stay and solace of his heart, Psal. 119. 23, 24, 50, 51, 54, 143.

3. When it works in him effectually the redress of his ways, and freedom from the dominion of sin, John 8. 32. Psalm 119. 45, 9, 59, 1 Thessalonians 2. 13.

4. When it works in him certain and sensible assurance of heart before God. This assurance is an infallible sign of the right use of the Word, 1 Thessalonians 1. 5.

And thus of the second gift.

The third gift is the spirit of prayer or supplication, as the Prophet Zacharias calls it, Zach. 12. 10. and this gift he hath above all wicked men, which he shows many ways: as,

1. He asks according to God's will, 1 John 5. 14.

2. He prays with persuasion that God will hear him. He believeth in some measure that he shall have what he prays for. He prays in faith, Mark 11. 24. James 1. 6, 7. Psalm 6. 9. 1 John 3. 22.

3. He prays in the Name of Christ, and is affected with the sense of his own vileness, and relies upon the merits and mediation of Jesus Christ, John 14, 13. Psa. 86. 1, 2. and 143. 1, 2.

4. He will pray at all times, Job 27. 9. Psal. 106. 3.

5. He is fervent in prayer: his heart prayeth: he hath the affections of prayer, James 5. 16. Psalm. 6. 8.

6. Prayer makes him exceeding weary of the world: it gives him such a taste of his own sinfulness, and of God's goodness, and of the glory of Heaven, that he is vehemently carried with desire to be absent from the body, that he might be present with the Lord, Psa. 39. 12.

7. When he knows not how to pray as he ought, the Spirit prepares his heart, excites in him holy desires, supplies him sometime with words, sometime with affections, and sometimes worketh inward inexpressible groans, which yet it presents to God, as effectual prayers, Romans 8. 26, 27.

8. He finds an holy rest, and quietness in his conscience and heart, with spiritual boldness and confidence of trust in God, if he hear him graciously, and answer him in mercy, Psalm 3. 4, 5, 6. and 116. 17. and 91. 15. Jeremiah 33. 3.

9. He loves the Lord exceedingly for hearing his prayer, and desires to keep himself in the love of God, Psalm 116. 1. Jude 20. 21.

10. His prayers proceed from an heart that loves no sin, but desires to depart from iniquity, and to do that which is pleasing in God's sight, 2 Tim. 2. 19. 1 John. 3. 22.

11. He loves prayer in others, 2 Tim. 1. 21.

12. He strives against deadness of spirit and distractions, as an heavy burden, Psalm 86. 3. 4.

13 He makes prayer his chief refuge: and he will pray, though prayer be in never so much disgrace. Psalm 69. 10, 13. and 142. 25.

And thus of the third gift.

The fourth gift is the love of his enemies. Any Christian may love such as love him; but to love his enemies, is only to be found in the true Christian, which he proves by these tokens of the sincerity of his love:

1. He can pray heartily for them yea in some cases he can mourn and humble his soul before God for them in their distresses, Psal. 35. 13, 14.

2. He desires their conversion so unfeignedly, that he is sure, if they were conuered, he could rejoice in them as heartily, as in those he now much delights in.

3 He can likewise forgive them their particular trespasses against him; being more grieved for their sins against God, then for the wrongs they do him, Math. 6. 14.

4 He can freely acknowledge their just praises.

5 He cannot only patiently endure their revilings, but can forbear, when he could be revenged by bringing shame or misery upon them, 1. Peter 3. 9. Rom. 12. 14. 1 Sam. 24. 18, 19. yea he doth, as he hath occasion, strive to overcome their evil with goodness; being willing to help them, or relieve them in their misery, and do th •… m any good for soul or body.

The last gift which is found in the true Ch •… istian, while he is in the way in this life, is, His love of the appearing of Christ, which he shows:

1 By the longing after the time of Christ's coming, whether by death or judgment.

2 By his gladness at the promises, or signs of his particular or general comings.

3 By his often meditations of that day, and his hearty prayers for the hastening of it, Neuelat. 22. 10.

4 By his daily care to dispach all those godly duties which he desires to do before his death, and accordingly by his willing disposing of his estate, and endeavours to set his house in order.

And this desire of Christ's coming is apparently the more sincere in him:

1 Because it ariseth out of his love to God, and his hatred of his own sins, and his weariness under the observation of other men's sins.

2 Because this desire is accompanied with the care of the means, by which he may be prepared for salvation.

3 Because he is thus affected even in his prosperity, when he thrines in the world, and is not in any uotable distress.

Hitherto of his trial in such gifts as he is endowed withal in this life only: his trial in the gifts that will abide in him forever, follow.

CHAP. VI.

THe gifts that will abide in him forever, are these three: Knowledge, the love of God, and the lou •… of the brethren. These are perfected, and not abolished by death.

And first, in this knowledge, he differs from all wicked men, and so in diverse things: as,

First, in the things he knows: he knows the nature of God in a right manner: he knows God in Jesus Christ: he knows the vileness of his own sins: he knownes after an effectual manner the mysteries that concern the salvation of his soul: he knows his own conversion, and the forgiveness of his sins, and the things that are given him of God, Math. 13. 13. John 17. 3. Ier. 31. 34. 1 Cor. 2. 12. He knows that Jesus Christ is in him, 2 Cor. 13. 5.

Secondly, In the cause of his knowledge. For flesh and blood did not reveal those things unto him he came not by them by the use of natural means, but they are wrought in him by the word and Spirit of God, Matthew •… 6. 17. 1 John 2. 27. and 5, 10. 1 Cor. 1. 30.

Thirdly, In the effects of his knowledge: for,

1. It breeds in him an unspeakable refreshing and gladness of heart in God's presence, Psalm. 36. 9, 10. Psalm 119.

2 It inflames him to a wonderful love of the Word of God above all earthly things, Psalm 119. 97, 98.

3 It works in him an effectual savoring and tasting of the goodness of spiritual things, Rom. 8. 5.

4 It inclines him to a constant obedience and practice of God's will, Prov. 8. 9, 17. John 7. 17. Deut. 46. It redresseth his ways, Psalm 1 •… 9. 10. 1. John 2. 3. and 3, 24.

5 It bears down pride, and conceitedness, and frowardness and makes him humble and teachable, Prov. 3. 5, 6. and 8, 13, 14. James 3. 17.

Fourthly, In the proprieties of his knowledge: for,

1 It is infallible: his knowledge hath much assurance in many things, with strong confidence and resolution at sometimes, especially when he is before God, 1 Thes. 1. 5.

2. It is indelible, it cannot be utterly blotted out, it is fast graven in his heart; contrary doctrine or persecution cannot raze it out, Ierem. 3 •… . 34. Ephes. 4. 13. Pro. 4. 5, 6.

4. It is sincere; for first it inclineth him to give glory to God, and receive all truth as well as any truth. He receives the doctrine of God, though it be above reason, & against the common opinion of men, or cross his profit, or desires, or the like. Secondly, it leads him principally to understand his own way, and guides him to study the things chiefly that concern his own reformation and salvation, Prov. 14. 8. Col. 3. 16.

And thus he differs from wicked men in his knowledge.

Secondly, in his love to God, he hath these things which no wicked man can attain to.

1. He hath a deliberate inward inflamed estimation of God above all things, accounting his loving kindness better then life, and the signs of his favor his greatest joy, Psal. 63. 3, 11.

2. He loves and longs for the Lord Jesus Christ with certain and sincere affection, Ephe. 6. 24. 2 Tim. 4. 8.

3. He delights in God's presence, and shows it by his unfeigned love to his house, Psal. 26. 8. and by his hearty grief for God's absence, Cant. 3. 1. and by his carefulness to set the Lord daily before him, walking in his sight, Psal. 16. 8.

4. He hates sin heartily, because God hates it; and he dislikes sinners, because they hate God; accounting God's enemies as if they were his own enemies, Psal. 139. 21, 22. and 97. 10.

5. He constantly desires to be like God in holiness, being careful to approve his affection to God, by his obedience to his commandments, so as it is not grievous to him to receive directions, but serves God with all his heart, being fearful to displease God in anything, John. 14. 21. 1 John. 5. 3. Deut. 10. 12. and 11. 22. and is more affected with God's approbation, then all the praise of men, Rom. 2. 29.

6. He is much affected with God's mercy, and the blessings bestowed upon him, which he thankfully remembers to the praise of God's free grace, Isaiah 63. 7. Psa. 63. 2, 3, 4, 6, 8. and 107. 22. Job 36. 24. Deut. 16. 2.

7. He loves all the godly, for this reason chiefly, because they are like unto God in holiness, as being begotten by him, 1 John 5. 1.

8. He is heartily vexed for any dishonor done to God, as for any disgrace offered to himself.

9. Finally, He shows it in diverse cases that befail him in his course in this life: as,

1. If he be put to suffer anything for God's sake, he endures it with much joy and patience, 1 Thes. 1. 6. Acts 5. 14. John 22. 15 to 19.

2. If at any time he offend God by his own faultiness, he is heartily grieved & cast down, and doth constantly desire to forsake any sin, though never so pleasing and gainful unto him, rather then he would displease God, Math. 26. 75.

3. In all straits and wants, he runs to God, relying upon God, as his defense, rock, and refuge in all times of troubles, making his moan unto him, and pouring out his prayers and complaints before him, Psa. 18. 1, 2.

Thus of his love to God.

Thirdly, his love to the godly doth also distinguish him from all the wicked men in the world, because here are diverse things to be noted in his affection to them which cannot be found in wicked men:

1. As first, he loves the godly above all other sorts of men in the world; he accounts them as the only excellent people, Psal. 16. 3. 1 John 3. 14. and affects them as if they were his natural kindred, Rom. 12. 9, 10.

2. He loves them not for carnal respects, but for the graces of God in them, for the truths sake, and because they are begotten of God, 1 John 5. 1. 2 John 1. 2. 3 John 1.

3. He delights in their fellowship and society in the Gospel, as accounting them the happy companions of this life, Psal. 16. 3. 3 John 8. Phil. 1. 5.

4. He hath a fellow feeling of their miseries: he is in some measure affectioned to weep with them that weep, and rejoice with them that rejoice; especially he is glad when their souls prosper, Rom. 12. 15, 16. 3 John. 3.

5. His desire is to walk inoffensiuely, as being loath any way to be an occasion of stumbling, or scandal to any Christian, 1 John. 2. 10.

6. He can bear their infirmities, take things in the best sense, suffer long, and is not easily provoked: he hopeth all things, and boasts not himself, nor envies not them, nor will receive an evil report against them, 1 Pet. 3. 8. 1. Cor. 13. 4, 5, 6. but rather makes apology for them.

7. He easily praiseth them in all places, for their grace or obedience, Rom. 16. 19. 3 John 6. Psal. 15. 4. 1 Thess. 1. 8.

8. His well-doing extends it self to them to his power; he is bountiful, pitiful, and tender; he hath bowels of mercy, according to the occasion of mercy, either corporal or spiritual. He gladly receiveth them, and with a ready mind communicates to their necessities, Philemon 7. 1 Pet. 3. 8. & 4. 8. 1 John 3. 17. 3 John 5.

9. He loves all the brethren. He hath not the glorious faith of Christ in respect of persons, James 2. 1, 2. Ephes. 1. 15. Col. 1. 4. He can make himself equal to them of the lower sort, Rom. 12. 16.

10. Lastly, he loves them at all times, even when they are in adversity, disgrace, sickness, or any other misery.

Hitherto of the godly man's trial by his gifts.

CHAP. VII.

THE fourth way to try him, is by his works, or by his obedience in his life and conversation; and so his works excel all the works of unregenerate men many ways: as,

1. Because what he doth, riseth out of the love he bears to God and goodness; and therefore he doth good heartily, and not by constraint, or with repining or delay: yea he is so stirred up with the sense of God's goodness to him, that he is much humbled when he hath done his best, that he cannot bring more glory to God, Deut. 30. 20. Ios. 22. 5. Math. 4. 19, 20. Rom 6. 17.

2. In doing good he hath respect unto all God's Commandments: there is no part of an holy life, but he desires to practice it; and therefore he will obey God's will in some cases when it is against his profit, credit, ease, or the liking of carnal friends, preferrings God's commandments above all things, yea life it self, Ier. 35. Heb. 11. 8. Gen. 22. 12. Prov. 7. 2. Act. 5. 29. Mat. 16. 25. Exod. 15. 26. 1 King. 9. 4. Ierem. 11. 4. John 15. 14.

3. He will do good at all times, and not for a fit; making conscience of his ways in all companies as well as any; absent as well as present; before mean Christians as well as before the best; at home as well as abroad, Philip. 2. 12. Gal. 5. 7. 2 Kings 28. 6. Psal. 106. 3.

4. He makes conscience of the least commandment as well as the greatest, Mat. 5. 19. James 2. 10.

5. He comes to the light, that his deeds might be manifest, that they are wrought in God, John 3. 21. He is desirous in all things to be guided by the warrant of the Word of God.

6. He exerciseth his faith in the very discharge of the duties of his outward conversation. He lives by the faith in the Son of God, and commits his way to God, and trusteth upon the Name of the Lord, Gal. 2. 20.

7. He knoweth that his obedience is right, because God heareth his prayers, and entertains him graciously, when he calls upon him in secret; whereas God heareth not sinners; and if wickedness were in his heart, God would not regard his prayers, John 9. 31. Psalm 66. 18.

And thus of his works.

CHAP. VIII.

THe fifth way by which he may be tried, is by the entertainment that God vouchsafeth him in this life, which he never vouchsafeth to wicked men. There are diverse specialties of favor which God showeth to him, and not to any unregenerate man: As,

1. His election in time is a manifest token of God's election of him before time: the Lord shows •… hat he hath chosen him from enerlasting, when by the power of the Gospel he seizeth upon him particularly, and effectually persuades him to leave the world, and the sinful society he lived in, and to devote himself as a living sacrifice unto God.

2. He is baptized with the Holy Ghost and with fire: the baptism by fire, is only proper to God's Elect: the Holy Ghost at sometimes falls upon him, & sets him all on a fire, on a fire I say, both of sudden and violent indignation at sin, as it is sin; as also the fire of holy affections, with which from God he frequently and on a sudden is enslamed, while he stands before the Lord. For besides the affection which a godly man bringeth with him to God's worship, he doth feel his heart oftentimes on a sudden surprised with strange impressions, sometimes of sorrow, sometimes of fear and awful dread of God; sometimes of fervent desires after God: sometimes of strong resolutions of holy duties to be done by him, and the like, Matthew 3. 11.

3. He feels at sometimes in the use of God's ordinances a marvelous work of the Holy Ghost, in respect of much assurance and strange establishment of his heart, both in the certain persuasion of God's love, and the infallible belief of the truth; so as at that time no danger of death could amaze him, but he could willingly witness his confidence by undergoing anything could befall him, 1. Thessalonians 1. 5.

4. He feels at sometimes the unspeakable and glorious joys of the Holy Ghost which are differing from the carnal joys or illusions may be found in wicked men, because they are such joys, as he feels only in the use of some ordinances of God, and such as by effect make him more humble, and vile in his own eyes, and do inflame him to an high degree of the love of God and goodness; which illusions can never do.

5. The sanctification of his afflictions is another infallible sign of God's love to him. For God makes his crosses to become blessings unto him, and work his good, so as he may plainly see, that it was good for him to be afflicted: and besides, God gives him many times the experience of his goodn •… sse, both by unexpected consolation in his distresses, and gracious deliverance out of them, Rom. 8. 28. Psal. 119.

6. Lastly, To this place I may refer God's hearing and answering of his prayers; whereas God doth not hear sinners, as was shown in the end of the former Chapter.

CHAP. IX.

THe sixth and last way of trial of the estate of a Christian, is by the Sacraments, and in particular by the Sacrament of the Lord's Supper. For God hath appointed the two Sacraments to be his broad Scales to assure his favor unto his people: and because none but worthy receivers can be partakers of so great a privilege as the Covenant of God's grace, and the Gospel of Jesus Christ: therefore hereby doth the true Christian distinguish himself from all men. For in becoming a worthy receiver, he doth diverse things not only required in communicants, but such as none but godly men can attain unto: As,

1. He doth forgive his enemies, as heartily as he desires God to forgive him his trespasses.

2. He examines himself, and upon examination he both eateth with sour herbs (that is) comes with some measure of grief for his offenses, and withal finds as unfeigned a desire, that he might never offend God in anything, as that God should there assure him of the forgiveness of his sins, and that he will never punish him for any of them, 1 Cor. 11.

3. The covenant of his heart is to cleave to God, and the care of godliness all the days of his life, 1 Cor. 5. 8.

4. He is in some measure persuaded of God's love to him in Christ; and discerns the Lord's Body, so as he is secretly in some degree persuaded of the spiritual presence of Jesus Christ, and of the operation of God: so as he believeth, that Christ will as certainly nourish his soul, as the outward elements can any way be fit to nourish his body, Mark 16. 16. Col. 2. 12. 1 Cor. 11.

5. He sometimes feels the Holy Ghost inwardly, setting to God's Privy Seal by sudden refreshings, falling like the dew upon his heart, and establishing his soul before the Lord, Eph. 1. 13. 2 Cor. 1. 12.

6. His heart is knit unto the godly more and more, and increaseth in his resolution to cleave to them only, and forsake all other professions of men in the world; loving them unfeignedly, and desiring it forever to a partaker of their lot, 1 Cor. 10. 16, 17.

CHAP. X.

HItherto of the signs of the godly man. Now follows the course that the weak Christian should take by the use of the former signs of trial, to establish his heart in the assurance of God's favor, and his own eternal salvation.

My advice is therefore, that the weak Christian that finds want of establishment and clear assurance, should take the former signs of trial, and go apart, and set himself in God's presence, emptying his heart of worldly distractions, and seriously consider of every rule of trial apart; and gather out into some little paper-book so much as in every sign he can clearly find to be in himself, and that which he durst through God's mercy resolutely avouch to be wrought in him by the grace of God. And this I would have him to do with deliberation, trying himself by one or two of the chief heads at most in a day, spending no more time about it then he may well allow, without weariness or dullness.

Now because he may be perhaps discouraged with the observation of diverse things, which he may find wanting in himself in every sign; he must therefore take sound notice of the distinction of Christians made by the Apostle John, 1 John 2. who casts all true Christians into three sorts. Some are Infants, and either new borne, or but weakly qualified with the graces of Christ; yet are right, and have true grace in some measure. Others are strong men, that is, such as have the gifts of the Spirit lively and in their power in them. Others are Fathers, that is, such as have had long experience in the powerful practice of godliness, and have been long exercised in all kinds of well-doing. Now all these three sorts may be supposed to come to these signs. The weak Christian only takes to a few of the plainest marks in the explication of each sign. The strong Christian he takes to the most of the marks. The Fathers they in a manner discern all the particulars of God's graces, and the several workings of them. Each of these, even the weak Christian, may see so much as may stay his heart in assurance, and so settle his faith and joy.

When there are many signs of one and the self-same thing, it is sufficient if it can be demonstrated, though it be but a few ways, seeing every particular mark being warranted by Scripture, hath force to conclude for assurance, and to prove that we differ from all the wicked men in the world.

Though at the first in reading but a sign or two, thou get but a few things may comfort thee, yet hold out till thou come to the end of all the signs, and then thou shalt see a fair army (as it were of arguments) to prove thy election and salvation. For whereas the most and best of us if we be asked this question, By what marks do we know that we are the true children of God, and not wicked men? If we answer on a sudden, and by present memory, we can scarce give two sound reasons to prove the infallibility of our happy estate: which shows, that the most of •… s live at a great uncertainty. Now he that hath gone through the signs, shall find perhaps twenty, or thirty, or forty several and distinct arguments or marks, which when he hath collected them all together, may serve to answer all the objections of all the Devils in Hell. The gates of hell cannot preuale against his faith: which I declare thus: If the Devil say, Thou art a wicked man, and an hypocrite; thou mayest readily answer, that by the grace of God in Jesus Christ thou art none such; and mayest put the Devil to prove by the Word of God; that ever any wicked man did attain to all those signs thou hast collected. Which, because it cannot be done, thou mayest with much rest and full assurance commit thyself to God, and bind thyself by Covenant, never more to dishonor him by such vnbe •… efe, as to call his love and his salvation into question. If a three-fold cord cannot be broken, how weak then should thy heart be, if thou shouldst fear thy estate, unto which God hath so sealed, and so many ways marked thee out for himself?

And for thy further satisfaction: after thou hast collected thy signs together, thou mayest carry them to thy godly Pastor, and desire him to peruse them, and accordingly give thee his ministerial testimony concerning them in the name of Jesus Christ, and this may add much satisfaction and rest to thy conscience.

If in reading any of the signs, thou find any special doubts, at any hand suppress them not, but seek resolution from doubt to doubt, and from sign to sign. Thou mayst gain much profitable knowledge by propounding these cases of thy particular conscience.

The least gain that can be imagined by this course, is, that whereas before thou hadst few evidences or none for thy estate, thou shalt now have many of all sorts: and it must needs be thy own way wardnesse, if assurance follow not. For these signs will ransack thee, and try thy very heart and reigns, and all thy secretest desire and practices.

Yea, this benefit thou mayest reap by the signs, that they will tell thee all the days of thy life, how it is with thee, whether thou go forward or backward. For if by examination now thou gather out all thou canst find by thyself, these will not only lie by thee to help thee against any temptation at any time; but besides, if thou try thyself again, either against the next Sacrament, or the next year, thou mayest discern what ground thou hast gotten or lost. If thou prosper, thou wilt discern it, by taking in diverse things in each sign, which before thou durst not acknowledge; and besides, it will exceedingly show thee what thou wantest in each grace of God, and so what thou shouldest set thyself about, and get thy wants supplied. It will at all times make a true Anatomy of thy estate; which to the well advised Christian ought to be accounted a matter of great moment.

The God of peace give thee all peace and joy in believing. If thou receive any good by this Treatise, praise God, and pray for me.

THE CONTENTS.

• THE Preface, showing the necessity of the trial of man's estate; and the causes why wicked men will not try themselves; and also why diverse godly persons are negligent herein. Page 119. to 209.

CHAP. I.
• THirtie signs of an open wicked man. pag. 209. to 218.

CHAP. II.
• THirteene signs of an hypocrite. pag. 218. to 222.

CHAP. III.
• SIxteene signs of such Professors as are likely to fall away. page 222. to 226.

CHAP. IV.
• SEuen arguments of hope, that show a wicked man that he may be saved, if he will be directed. page 226. to 230.

CHAP. V.
• HOw he may get faith. page 230. to 234.

CHAP. VI.
• HOw he may get to be poor in spirit. pag. 234. to 239.
• How he may attain godly sorrow. page 239. to 245.

CHAP. VII.
• HOw the Spirit of Adoption may be had. pag. 245. to 247.
• How he may get alone to the Word. pag. 247. to 250.
• How he may get the gift of prayer. pag. 250. to 255.
• How he may attain to the fear of God. pag. 255. to 256.
• How he may be made to love his enemies. page 256. to 258.

CHAP. VIII.
• HOw saving knowledge may be gotten and increased, pag. 238. to 260.
• How the love of God may be wrought in us. pag. 260. to 262.
• How the love of the godly may be attained, and how it may be preserved. pag. 262. to 366.

CHAP. IX.
• HOw uprightness and sound sincerity of conversation may be attained. pag. 266. to the end.

THE PREFACE TO THE CHRISTIAN and careful Reader.

H Ow necessary it is for all sorts of men in the visible Church, to try their estates whetherthey be true Christians or no, may appear by the express charge giuenin the Scriptures concerning it. The Apostle Paul chargeth men to examine themselves whether they be in the faith, and whether Christ Jesus be in them, unless they be reprobates, 2. Cor. 13. 5. And the Apostle Peter would have all Christians diligently to make their calling and election sure, 2. Pet. 1. 10. And the like commandment lay upon them in the Church of the Jews in the Old Testament, as may appear by that exhortation, Lam. 3. 40. Let us search and try our ways, and turn again unto the Lord: and the Prophet David in this case, chargeth men to commune with their own hearts, Psal. 4. 4. How can men draw near unto God in the full assurance of faith, if they will not be at the pains to examine themselves? Heb. 10. 22. Or how shall we ever know that we are of God, or attain unto any confidence of faith, as we ought to do? 1 John. 5. 19. Eph. 3. 12.

How fearfully this point of sound trial is neglected, and how miserably most men are deceived for want of it, may appear by this observation, which may usually be made of men in the most places, viz. that many that are carnal men, say, they are godly; and many that are godly men, say, they are but carnal. Besides that, a multitude of men, both good and bad, live in security: the one not caring to get out of so woeful an estate; and the other not regarding the riches of Assurance.

The causes of this miserable security, may be observed and noted both in wicked and in godly men.

In wicked men these things may be easily discerned.

1 A loathness to examine themselves and try their estates exactly, for fear lest they should find that they are not in a good estate. Their hearts secretly condemn them, and they think, if they should take particular notice of their own condition, it would be found, that they have indeed no true grace in them: and therefore they rather choose to live in that doubtful estate, then to be put out of doubt, and made to know, that they have yet no right to the Kingdom of heaven: never considering that the knowledge of our misery, may be one degree to get out of it.

2. In such as see all is not well with them, the cause is slothfulness, mingled with horrible presumption: they had rather wear out their days in danger, then be at the pains to use the means for their own repentance and reformation: they will wretchlesly put it to the venture.

3. Others will adventure upon their common hope of mercy: they have certain general confused apprehensions of mercy in God, vpō which they willfully engage their hopes, without care of reformation, or the particular warrant of their hopes from the Word of God, and so miserably perish: their hopes proving but as the house of the Spider: and the imaginary mercy failing them, they die either as stocks without sense, or as Judas in horrible despair.

4. Others rest themselves upon their outward profession of Religion and some general things wrought in them, and the good opinion others have of them: & so being somewhat near the kingdom of God, they are content to rest there, as the Israelites did near Canaan, though they never possessed it. We see many think, there needsno more to be sure they are in a good condition, then to hear Sermons, & abstain from gross outward profaneness, and to be well reputed of among the godly, &c. pleasing themselves with the show of godliness, though as yet they deny the power of it, as having attained to other righteousness then the righteousness of the S •… ribs and Pharisees.

5. In multitudes of men, there are seated evil opinions about assurance: They think either it is impossible to be had, or it is needless, or it is presumption to seek it.

6. All wicked men are hindered by their beloved sins, which they are not willing to part with; but of purpose forbear the care of heaven, that they may the more securely live in sin.

Thus of wicked men: It is true also, that many godly Christians have been, and are extremely faulty in neglecting the trial of their estates, and their assurance: and the causes of this negligence in them are diverse: as,

1. Some are so much misled by the surmises of their own hearts, that they think that assurance would breed security, and that it is a better way to keep their own hearts humble, to be somewhat doubtful: not knowing, that unbelief is the chief cause of slothfulness and security: and that the assurance of faith is the chief means to purge the heart, and quiet the soul, and works effectually in all the duties of love.

2. In the most, Ignorance of their own gifts and God's promises, is the cause: for if Christians did see distinctly; how far the Lord hath brought them by his grace, and withal did behold the evidences of their faith and hope in God's promises, they should not fail of comfort, and establishment of heart.

3. Smothering of doubts and temptations, is a great let in many: diverse Christians are secretly, and daily assaulted with certain strange doubts; which, if they did propound, & get sound answer unto their hearts, would heal within them, and the work of faith prosper.

4. Some Christians are kept without assurance, through the overmuch viewing of their own daily infirmities in all parts of God's service: They are wicked overmuch: whereas if they would study those Scriptures that show how graciously the Lord stands inclined toward his people, notwithstanding their daily wants, their hearts would be much eased, and their minds clearly resolved to trust upon the everlasting mercies of their God.

5. In some, the cause is found in the disease of their bodies: Melancholy; when it is grown to a disease, is a most stiff and pertinacious adversary to Comfort and Assurance: it doth fill the heart with so many sad conceits and fancies, and is an humor so unteachable, that comfort for the most part is as water spilled upon the ground: And the more difficult it is to remove this let, because usually the parties possessed by this humor, are so far from seeking help, that they will not be persuaded that they are troubled with any such disease.

6. Some Christians are hindered by their own Passions; they are so froward and unquiet in their dispositions, that their hearts are daily lifted off from the benefit of settled assurance, by their own habitual discont •… nts. Frowardnes is a mischievous distemp •… r, that weakens both body and mind; and assurance and strength of faith, seldom dwells in an unquiet mind.

7. Others want assurance, because they neglect the means of assurance: they do not try all things, and keep that which is good; or they call not upon God daily, fervently, and constantly, to give them the spirit of revelation, to show them the hope of their calling, and their glorious inheritance, Eph. 1. 18, 19.

8. A barren life is an uncomfortable life: and contrariwise, to abound in good works, hath steadfastness, and a secret rest of heart, as an inseperable companion of it.

9. The love of earthly things is another great impediment. Many professors have their thoughts and cares so eaten up with worldliness, that they cannot seriously seek God's Kingdom, nor constantly hold out in any course for the attainment of assurance. This degree of faith requires some degree of the contempt of the world.

10. In some, there lodgeth some secret sin, which they know, and do not purge themselves for, and doth daily prevail in them; and this either keeps out Faith, or keeps it down in the cradle, that it can get no strength. When I say, secret sins, I mean, secret from others, not from themselves. For sins of mere ignorance God doth not scourge in his servants so, as to withhold his graces from them.

CHAP. I.

THe trial of the estates of all sorts of Christians, may be perform •… d by examining themselves by two sorts of signs; some are such as describe the wicked man, & some such as describe the godly man; and of the trial of the godly man; I have entreated before. Wicked mē in the Church are not all of a sort: for some are manifestly profane and careless of the Kingdom of God; and some are in outward show, such as profess the seeking of God's Kingdom, but yet in deed and in heart are without God and without Christ, and such are all Hypocrites. Wicked men of the first sort, are discerned by such marks as these: and so he is a wicked man,

1. That can spend whole days or weeks without seeking after God, or Christ; that accounts it no part of his care to look after God, or any secret acquaintance or communion with God in Jesus Christ; that lives, as the Apostle saith, without God, and without Christ, and therefore without hope in the world; that seldom or never thinks seriously of God, Eph. 2. 12.

2. That continually shuns and strives to avoid the company & society of such as fear God, and in his heart loves not such as be religious, and makes conscience of their ways. This man is certainly in darkness, that hates God's children, as the Apostle John often shows in his first Epistle; especial when he hates them, because they follow goodness.

3. That sauors only the things of the flesh, that finds a taste and relish only in earthlythings, that placeth all his contentment in the things of this life, Rom. 8. 5. 1 John. 2. 15.

4. That is vncapeable and unteachable in the things of God and godliness, having the Gospel and the glory of Religion hid from his heart, so as he sees nothing in the Kingdom of Jesus Christ to be admired and desired of him; and when he enjoys the means, cannot discern the things of God, 1 Cor. 2. 14.

5. That willingly haunts with wicked and profane persons, and delights in them, and chooseth them for the companions of his life, Psal. 50. 2 Cor. 5. 11.

6. That of malice persecuteth, and reproacheth, and despiteth the known truth, speaking evil of the good way of God, which he himself hath known and ackhowledged before, Hebrews 10.

7. That hath in him thoughts of Atheism reigning, concerning vile things of God, without sorrow or trouble of heart for them, or rather desiring he could prove them to be true, wishing there were no God at all, Psalm 14. 1.

8 That calls not upon the Name of the Lord, who is such a one as wholly neglects this service of God in himself and his Family, unless it be for fashion sake, without care or understanding, Psal. 14. 4.

9 That was never chastened of the Lord: for they are bastards and not sons, Heb. 12. 7, 8.

10 That can spend his days without examining himself, whether Jesus Christ be in him or not: that minds it not to be sure, that he is in the Faith, 2 Cor. 13. 5. John. 17. 3.

11 That flattereth himself in his own eyes, when he is threatened for sin, and blesseth himself in his heart, when his iniquity is found worthy to be hated, Psal. 36. 1, 2. Deut. 29. 19.

12 That secretly loathes, and contemns, and in his heart constantly frets at the Word, when it is conscionably & powerfully preached: that finds in the good Word of God a deadly savor, 2. Cor. 2. 15, 16.

13 That lives in hypocrisy, and knows he dissembles constantly in the service of God, and doth not desire to leave it, nor take any course to resist it, or humble his soul in secret for it.

14 That desires not the knowledge of God's ways, and seriously accounts good courses to be unprofitable courses, Job 21. 14, 15, 16.

15 That having the hand of God upon him, and lives in sorrow and misery, and yet never seeks to God, nor humbles his soul before God, nor acknowledgeth God's hand; or if he do, doth not labor to make his peace with God, 2. Cor. 7. 10. Ier. 5. 2, 3.

16. That cannot be touched with compassion, or care for the afflictions of the Church and people of God, Amos 6. 5. and is merciless, Math. 25. James 2. 13 1 John 3.

17. That hath no desire to be taught to do good, but either cares not for Heaven and godliness, or thinks himself wise enough to find the way without asking, Psalm 36. 1, 3.

18. That is not affected with fear or sorrow under spiritual judgments; such as the famine of the Word, absence of God, hardness of heart, or the like.

19. That is a customary swearer, and repents not of it: God threatens he will not justify such offenders, but pursue them as his enemies, Commandment 3.

20. That makes not conscience to keep God's Sabbath: for God hath given the Sabbath as a sign between him and the people in the point of their Sanctification: so, he that cares not to profane the Sabbath, by that sign is known to be none of God's people, Exodus 31.

21. That not only commits sins against his knowledge, but serves sin, and is a worker of iniquity, loves it, defends it, and resolves to continue in it, and placeth his felicity in it.

22. That believes not in the Son of God: as they do not, that either deny his coming in the flesh, or his person, or his offices, or else rest not upon him for life and happiness, Math. 16. John 3 17. 1 John 4. 10.

23. That in any one particular sin, knowing it to be a sin, hates to be reformed, Psalm 50. 17.

24 That hath not the Spirit of Christ. For if a man have not the Spirit of Christ, the same is not his, Rom. 8. 9.

25 That cannot forgive his enemies, nor pray for them that hate him, and wrong him, Mat. 6. For if men forgive not unto men their trespasses, neither will God forgive them their sins, as is likewise shown by the parable, Math. 18. 32.

26 That loves not God, and shows it,

First, by an habitual forgetfulness of God, of which before.

Secondly, By his unwillingness to do God's work, his commandments being always grievous unto him, and it seemeth evil unto him to serve the Lord, 1 John. 5. 3.

Thirdly, By insensibleness of the dishonor of God.

Fourthly, By loving his pleasures, or profits more then God.

27. That fears not God, and shows it,

First, By not caring for God's displeasure, so he might escape God's punishment.

Secondly, By coming into God's presence constantly, without any awful regard of God's Majesty.

Thirdly, By sinning in secret with all security, being only careful to avoid the eyes of men.

Fourthly, By contempt of the threatening of God in his Word.

28. That is dead in trespasses and sins, Eph. 2. 1, 2. that can be guilty of many and monstrous crimes, and as if he were a dead man, continues under the burden of them without sorrow, or fear, or remorse, or care of amendment, Eph. 2. 1.

29 The Apostle Paul puts a number of offenders in diverse gross sins, into a Catalogue, and pronounceth of them all, that without repentance they cannot inherit the Kingdom of Heaven, 1 Cor. 6. 9. Fornicators, Idolaters, Adulterers, the Effeminate, Sodomites, Thieves Covetous persons, Drunkards, Reuilers, and Extortioners: and so in the Galatians.

30. All those that cannot repent, that is, such as cannot pray, nor confess their sins to God, nor bewail them, nor any way set themselves soundly to reform them.

CHAP. II.

THus of the marks of notorious and wicked men. The signs by which Hypocrites may be known, follow; and these are of two sorts:

First, Such as describe them so, that themselves may thereby know themselves.

Secondly, Such as give occasion to men to fear their soundness, and show, that they are likely to fall away, though for the present they make show and profession of religion, and do escape much of that filthiness, which is in the outward lives of others.

For the first, these are the signs of an hypocrite.

1. To profess God's Covenant with his month; and deny it in his works, Psal. 50. 16.

2. To do his works of purpose to be seen of men, when he might conceal the knowledge of them, and doth this of purpose, chiefly because he would have the praise and applause of men, not seeking the approbation, or praised of God, Mat. 6. Rom. 2. 29.

3. To make clean the outside of the platter, and let the inside be foul; To be like a painted sepulcher: To avoid apparent outward faults, and yet to harbor a world of wickedness in his heart, without any true repentance for it, Math. 23.

4. To censure small matters in others, and be guilty of great crimes himself: To see a mote in another men's eye, and not care to cast out the beam in his own eyes, Mat. 7.

5. To pretend care of piety towards God, and yet be unmerciful to men; or neglect works of mercy to the poor, that he is able to do, and yet unconscionably omits it, I am. 1. 26.

6. To require many things of others in their practice, and yet make no conscience of observing them in his own practice: To bind heavy burdens upon other men's shoulders, and not to touch them with his own finger, Math. 23.

7. To arrogate to himself the titles of godliness, and yet envy and hate godliness in others, and to endeavor to hinder them, o •… opposethem, that would enter into the kingdom of heaven, Mat, 23.

To praise the dead, or the absent servants of God, and yet despise and persecute such of God's faithful servants, as are set over them, and to disobey them, Mat. 23.

9. To speak fair to men's faces, and behind their backs to revile and slander them.

10 To draw near to God with his lips, when his heart is far from him: In the daily service of God to allow himself in the habit of distractions, making no conscience to worship God in his spirit, Esa. 29. 13.

11. Never in secret to make conscience of prayer to God; and not to cry to God, except it be in sickness, or great adversity; disregarding prayer in health and prosperity, Job Chap. 27. ver. 9, 10.

12. With profaneness to neglect God's commandments, and to be only diligent to urge and observe men's precepts, or the traditions of men, Mat. 15.

13. To punish, or reprove sin in some, because he hates them; or to forbear reproofs or punishments of others, because he fears or favors them.

CHAP. III.

THus of the first sort of signs of hypocrites: Now follow such probable signs of hypocrites, as men may take notice of, and do usually foreshow their falling away at length, though for the present they make great shows. Amongst them then that make profession of religion above the common sort of people; these are likely to be unsound, and not to hold out.

1. That join not themselves to God's people, but forbear constantly, or forsake apparently their fellowship, Hebrews 10. 24, 25.

2. That are not careful and desirous to reform their households, and to set up God's worship in their Families; that are good abroad, but practice not godliness at home.

3. That customarily live in any sin known to be so to themselves, without sorrow or amendment, whether it be in their particular calling, or general conversation.

4. That constantly and with delight choose out ungodly men to be their chief companions and friends.

5. That are willful in the use of the vanities of the world, and will not be reclaimed from their excesses, or offenses that way.

6. That are stiffnecked, and will not abide reproof and admonition, but show themselves conceited, and self-willed.

7. That are full of rash zeal, and show it by passions, and violent furies about lesser matters, and yet have some notable faults in themselves, which they make no conscience of.

8. That are swift to speak, and full of words, and forward to express their masterlike conceits, when they neither have calling, nor fitness, nor power of the holy Ghost. The language of an humble Christian, that hath true grace, differs wonderfully from the empty and impertinent language of an hypocrite, who is seldom assisted with efficacy of matter.

9. That lives inordinately being idle, and attends not the labors of a lawful calling, that is found ordinarily in his neighbors house, and is apparently negligent and slothful in the duties of his calling.

10. That is more vexed for want of respect from others, then for his own disabilities in his conversation.

11. That seems glad of the company of some that fear God, but cannot abide others, either for the meanness of their place, or because the world contemns them, (though without cause, and though there be no just exception against their sincerity.) They that have religion in respect of persons, love not any for religion sake.

12. That lives customarily in the sin of swearing, or lying.

13. That is careless of the sanctification of God's Sabbath.

14. That hath had no manner of affliction of spirit for particular sins.

15. That is perti •… acious in the •… fence of gainful and delightful sins.

16. That confirms himself in the customary neglect of some of God's ordinances, either public, or private.

CHAP. IIII.

HItherto of the signs of wicked men, who must be persuaded to abide the trial without despair; for the signs do not show them, that they cannot be saved; but only, that for the present they are not in the estate of salvation actually, which though it may, and ought to be grievous unto them, to consider in what fearful misery and sin they live in: yet they have reason to know and believe, that they may be saved as well as others: yea the acknowledgemēt of their misery is one step to salvation.

Now that wicked men may not die, but take a course to be saved, two things are by them to be attained; first, the arguments of hope, that prove they may be saved, and that there is remedi •… for their misery. Secondly, the rules, that show them what they must do, which being done, they may be certain of their salvation.

For the first, that they may be saved, these things may hopefully assure •…

1. That God hath sworn, that he desires not that the wicked should die, but rather that he should turn from his •… uill 〈◊〉 , •… d live, Ez •… k. 18. 31.

2. That God hath with singular patience borne with him all this while, and hath not laid him beneath for all his sins, w •… o long since deserved hell; and the Lord hath taught it too, that he is patience, that men might repent and be saved, Rom. 2. 4. 2 Peter 3. 9.

3. That God offers his grace to all, and hath made no exception against any particular man, and therefore why shouldest thou except thyself from salvation, when God's grace is tendered to thee as well as others? God sends his Gospel to every creature, even to all Nations, Mark Chap. 16. ver. 15.

4. That God hath sent his own Son to be a sufficient sacrifice and propitiation for the sins of men. He is the Lamb of God, that taketh away the sins of the world, John 1. Romans 3. 25. 1 John 2. 1. and in him God is well pleased, and would have all men know, that he is content to take satisfaction from Christ, Math. 3. 17.

5. That God hath placed them in the visible Church, and doth yet continue the mean •… s that is able to save their souls, Acts 20. 32. I am. 1. 21.

6. That God hath declared himself concerning sin, that there is one only sin that in it self is simply unpardonable: all the rest may be forgiven.

7. That God hath saved as great sinners as they, such as were Manasseh, Mary Magdalene, David, Paul: Many amongst the Corinthians were fornicators, drunkards, railers, and the like, yet were justified, sanctified, and saved, 1 Cor. 6. 10, 11. And these have obtained mercy, that in them Jesus Christ might show forth all longsuffering, for a pattern to them which should afterwards bel •… eve to everlasting life, 1 Tim. 1. 13, 16.

CHAP. V.

THE rules of directions follow. This then is the question: What should a man do that he may be sure of his salvation, the man, I say, that for the present doth not find the grace of Christ in his heart? I answer: That his principal care must be to use, all means to get the graces of the godly Christian formed in his heart: And herein the Lord hath shown unto men singular mercy, that as he hath shown ways in his Word; how his servants may discern the graces, that are so many signs and pledges of God's love, and their own salvation; so hath he in the same word laid down clear directions, that show how every grace may be attained, and formed, and nourished in the hearts of men.

And first I will begin with Faith; And the question is, What should a man do that he might attain Faith?

He that would believe, must observe these rules:

1. He must in the first place betake himself to God's promises: For without the promise of grace, it is impossible Faith should ever be formed aright in a man, he must labor to see what the Lord saith distinctly unto sinners: I will instance in that one promise, John. 3. 16. God so loved the world, that he gave his only begotten Son, that whosoever believed in him, should not perish, but have life everlasting. Now his care must be, seriously to mark, and clearly to understand God's meaning, which in this promise is to assure salvation to any in the world that will believe in Christ.

2. He must then consider God's commandment concerning faith, that God doth require him to believe; and is so far from being displeased with him for believing in Christ, that for this cause he will damn him in hell if he believe not, John 3. 18. 1. John 3. 23. He doth as exactly require us to rely upon this course of salvation by Jesus Christ, as he doth require anything of us in the moral Law: and as we ought not to swear, or commit adultery, or steal; so ought we not to dare to live without belief in Jesus Christ.

3. He must pray heartily to God, to give him a heart to believe, and to form faith in him; for faith is the gift of God, Eph. 2. 8. He should pray over the promises, and beseech God to incline his heart to rest upon them, as the best treasures in the world: cry unto the Lord, Lord, help my unbelief.

4. He must absolutely lay aside all thought of his own righteousness by the works of the Law, and look only to Jesus Christ, and the righteousness in him, else he will fail of the righteousness of God, Rom. 10. 3.

5. He must wait upon the powerful preaching of the Gospel, as the only outward ordinary means to beget faith, offering his soul daily unto God, and attending to the Word of God, ready to obey the motions of the Spirit, knocking at the door of his heart in the ministry of the Word, knowing that from this ordinance of God, he is to expect the gift of faith: he should betake himself to it, with resolution to wait with daily expectation, till the Lord be pleased to send the Holy Ghost into his heart. And this is a general rule for this and all other graces of the Spirit: as men love their own souls, so they must provide to live where the Word of God is preached constantly, & in the power of it: for from thence they shall receive unspeakable help and furtherance in all the ways of God, Rom. 10. 14.

CHAP. VI.

THus of Faith. In the next place, he must labor for true and sound humiliation for his sins; and to this end he must distinctly strive to get formed in him two things: 1. poverty of spirit; 2. godly sorrow: for to these two belong all the branches of true humiliation.

For the attaining of spiritual poverty, these rules are of great use.

First, make a Catalogue of thy sins, which thou m •… yest •… o, either by memory or by book. By memory thus: Go aside, set thy soul before the Lord, as if thou werest presently to be judged of him; call to mind particularly whatsoever thou canst remember by thyself: consider thy want, thy omissions, and commissions of evil, in youth or riper age, in heart or life, in things that concorne God, or man, or thy own soul, and disposition, thoughts, affections, words or deeds. Thou mayest then see an army of rebellious evils thou hast been guilty of. By book thus: Procure thee the labor of some reverend Divine, that hath briefly gathered the sins of every commandment; & from thence gather out so many sins as thou knowest by thyself that thou hast been guilty of: lay those sins daily before thy conscience, and consider how many ways thou hast made thyself guilty.

Secondly, consider then the justice of God, how he hateth all sin; which thou mayest be assured of, if thou remember how he plagued our first parents, the old world, Sodom and Gomorrhah; how fearfully he neglected the Gentiles, cast off the Jews; yea how he spared not his own Son Jesus Christ, when he became a surety for other men's sins.

Thirdly, think of the terrible woes, and threatenings, and curses which are denounced everywhere in Scripture against such offenses as thou art guilty of.

Fourthly, force upon thyself the remembrance of thy latter end, and thy appearance before the tribunal seat of Christ, to receive according to all that thou hast done in thy flesh.

Fifthly, observe with what judgment the Lord every day fights against wicked men in all parts of the world, sometimes by common plagues, sometimes by special & particular calamities.

Sixthly, above all things, mark with all thy heart God's goodness to thee in particular, in enduring all this at thy hands, his blessings, of all sorts daily bestowed upon thee, chiefly his mercy offered to thee in Jesus Christ, that can be content to forgive thee all thy debts, so thou be sorry and weary of offending. Nothing can more break thy heart, then to observe how God dealeth with thee, even with thee in particular, that hast deserved so much evil at his hands.

Seventhly, Try thyself by a particular examination of thine own estate, by every particular of the signs of God's children, and then thou mayest see, what a poor creature thou art, what show soever thou makest in the world, and what natural gifts or praises soever thou hast: for then thou shalt find how exceeding empty thy heart is of solid gifts and the best graces, and that many a poor creature, that maketh little show in the world, hath an heart better graced by far then thine.

Eighthly, thou must beg heartily an humble heart of God, and a greater discerning of thine own vileness. The Lord will be sought unto, and he is ready to be found if thou seek him constantly and diligently. It is not a small work to break the pride and stoniness of thy heart: it needs power from above.

Ninthly, Pruoide to live, if it may be, under a forceable ministry, where thou mayest hear such doctrine daily as will search thy heart, and ransack thy life, where thou mayest feel the Word of God go down into thy heart and reins.

Tenthly, Mark what things they are, which by nature thou art proud of, and labor seriously both by arguments and restraint, to alienate thy affection from them: In particular, take heed of the snare that is in gay Clothes, delicious fare, worldly titles, and the like.

Eleventhly, Shun and avoid with detestation the flatterer, and seek unto thee a righteous companion, that may smite thee for thy fallings, and reprove thee, and not hate thee in his heart.

Twelfthly, Labor to keep in thy memory and thoughts, six, or eight, or more, or fewer of thy faults, that thou wouldest be more ashamed of, and hast more offended in, and compel thyself daily to remember them: this will wonderfully do thee good, and tame thy pride, & make thee more meek, and more tractable, and merciful all the day after thou hast duly thought of them.

Thus of the way how to get thy spirit to be truly poor and humble.

The next question is, What a man should do to get a soft heart and true godly sorrow, that he might be able to mourn for his sins before God.

1 He must first consider of God's promises, who hath bound himself by covenant to take away the stony heart, and give an heart of flesh unto them that seek unto him for it, Ezech. 36. 16.

2 He must daily in the best words he can, keep a constant course in the confession of his sins before God, begging of God with all importunity this mercy, that he would melt and soften his heart; and resolve, that he would never stand before the Lord, but he would remember this petition always judging himself, giving glory to God. It may be the Lord will hear at the first or second time of prayer: but if he do not, thou must resolve to watch and pray still, without limiting God to the time of effecting thy desire, as knowing that it ought not to seem grievous unto thee, that the Lord doth not presently work what thou prayest for, considering how long the Lord hath called upon thee, and thou didst not answer; and withal, the Lord is well pleased with these preparations in thy heart, and excepts thy endeavor to mourn, because thou canst not mourn.

3 He must observe how the Lord deals with him in prayer, and be sure with all thankfulness to acknowledge any mercy God shows him in prayer; as if he make him willing to pray, or give him words in prayer, or let him feel any joy in the time of prayer, or that he find his heart in any degree to melt: he should be wonderful thankful, if he can get but one tear in prayer, or that he find his heart in any degree to melt; and this observation of God's goodness letting him know, that he regards his particular requests, will melt his heart indeed further, and perhap •… set him all on a flame in desires to praise God, and to abase himself even to the dust before th •… Lord, Hos. 14. 3. 1. Thes. 5. 18.

4. That rule of the Apostle James is sometimes of singular use in this case of breeding softness of heart, and that is, acknowledging your sins one to another: when in secret we make our moans to wise and merciful Christians, and shame ourselves for our special offenses, it many times hath melting of heart joined with it: so as that heart, that before seemed hardened and dry, now easily dissolves into tears, I am. 5. 16.

5. To go into the house of mourning, may be in this case profitable; resort to such as be in sorrow for the hand of God upon them, especially such as mourn through the affliction of their spirits: converse with humble & tender-hearted Christians. Ecc. 7 2.

6. •… n all the services of God be sure to draw near to God, and keep thy mind from distraction and hypocrisy: The Sun cannot have such force to melt the wax, as the beams of God's presence have to melt the heart, James 4. 6, 7, 3.

7. The Apostle Paul being a sturdy Pharisee, had his heart beaten to power with the fear of the tenth Commandment, that told him, He must not lust. The knowledge and consideration of the abundance of sinneguiltinesse he hath drawn upon himself by the inward fruits of his evil nature, killed him outright, brake his pride, and mortified him, as he at large repeats, Rom. 7.

8 Remember the passion of thy Savior, the poverty, banishment, ignominy, temptations; the apprehension, forsaking, arraignment, condemning, and cruel death which he suffered for thy sins: Look upon him that was pierced for thy sake, Zach. 12. 10.

9. If of thyself thou canst not yet attain unto sorrow for thy sins, get some godly Christian, that is endued with the gift of prayer, to join with thee in private, that so the Lord may be pleased to grant in Heaven, what we of him do ask on earth.

10. Lastly, If all other means fail, then set a day a part by fasting; for the day of a fast was called the day of afflicting or humbling the soul, Leu. 16. 29. both because it was the main duty to be driven after on that day, and besides, because the Lord usually did bless his own ordinance so, as he gave an humbled heart to those that sought it of him.

CHAP. VII.

THus of humiliation: If followeth that I show how he may attain to the other sacred gifts which are marks of a godly man: as in the first sort of gifts, how he may attain to the love of the Word, the gift of Prayer, the f •… are of God, the love of his enemies, and the desire of the coming of Christ: But before I enter upon these, it is necessary to show him how he may attain the Spirit of Adoption, which is necessary for these & all other graces

And concerning the Spirit of Adoption, if any ask how it may be attained: Or rather how it may be stirred up in us, that we may feel his working in us?

I answer, That he is had and stirred up by invocation. God is pleased to declare himself willing, and ready to bestow his Holy Spirit upon men, If they ask him of him by hearty prayer. He that hath given us his Son, will not deny us the Spirit of his Son, to be given into our hearts, Gal. 4. 6. And this our Savior Christ assures unto us in the Parable, Luke 11.

9. And I say unto you, Ask, and it shall be given you: Seek, and ye shall find. Knocke, and it shall be opened unto you.

10. For everyone that ask •… th, receiveth; and he that seeketh, find •… th▪ and to him that knocketh, it shall be opened.

11. If a Son shall ask Bread of any of you that is a Father, will he give him a Stone? Or if he ask a Fish, will he for a Fish, give him a Serpent?

12. Or if he ask an Egg, will he give him a Scorpion?

13 If ye then, which are evil, can give good gifts unto your children, how much more shall your heavenly Father give the Holy Ghost to them that desire him?

2 We must wait upon the preaching of the Gospel, where the Holy Ghost usually falls upon the hearts of men.

3 When we feel the motions of the Spirit knocking at our hearts, or any way surprising us, we must with all readiness open the doors of our hearts, that the King of Glory by hi •… Spirit may enter into us.

The next question is then, What we should do to get and preserve in us the constant love to the Word?

1 The answer is, First, That we should seek to settle our selves under the powerful preaching of the Word; even such a ministry, as doth set out the glory of the truth▪ and of the Kingdom of Jesus Christ.

2 We must make conscience of it to pray unto God to quicken us, and inflame our hearts to the love of his Laws, as David often did, Psa. 119.

3 Take heed of excessive cares, and the over-reaching of desires in the employments of the world, or the immoderate use of worldly delights; for those choke the seed of the Word, and alienate the affections from it; and so doth any gross or beloved sin, Heb. 3. Math. 13.

4 Take heed also of personal discord with such as fear God, especially with thy Teachers; for this doth by secret degrees make the heart careless and negligent, and in some things willful; and if it be not looked to in time, will bring men from the liking of the Word, as they have been drawn from the liking of such as love the Word.

5 Take heed of ungodly company: For in such company is quenched the sparkles of liking, when they are kindled; yea, and the flames of affection are much dulled, in whom they are best excited, Psal. 119. 115.

6. Such as find some beginnings of desire after the Word, and liking to it, must take heed, that they estrange not themselves from the exercises thereof: For if they hear, or read but now and then; either the heart will never be thoroughly heated, or if it be, it will easily wax cold again: and yet herein some are to be warned to take heed of disordered excess; for that will breed dullness, as well as neglect: As when they will read daily for diverse hours; or when they provide unto themselves an heap of Teachers, as some that live in great Cities, think it Religion to hear all sorts of men, and all the Sermons can be come unto: As if the power of godliness lay only in the use of the means of godliness.

7. We must practice what we hear, and labor to show forth the fruit of the doctrine. He that would be in love with husbandry, must sow his seed in his ground, and then the gain of the Harvest will still allure him to like the Trade. If we be fruitless hearers of the Word, we cannot love it; or if we do, it will be but for a flash, or small time.

Thus of the love to the Word.

He that would learn to pray, must follow these directions:

1. He must go to God in the Name of Christ, and beseech him to give him words, and by his Spirit teach him to pray. It is God only can make a man speak a pure Language; For he only can instruct the heart of man, and endue it with this heavenly gift, Romans 8. 26, Ephesians 6. 18.

2 It will much help him to join himself to such as call upon the N •… me of the Lord with a pure heart, •… specially in the days of their humiliation, 2 Timothy 2. 22.

3 There are three distinct things: which a man may with singular profit propound unto himself in his prayers: Conf •… ssion of sins: Petition for grace: and thanks-giving for mercies received. N •… w the weakest Christian may be, through God's bl •… ssing, comfortably furnished for his own particular, if he take such a co •… e as this; to go aside, and with all s •… cie and attention of heart before the Lord, ask himself these three Questions.

1 What sins have I committed, which either now do trouble me, or if I were to die, would make me afraid? Let him set them down in a paper, or in his memory distinctly, till he can can bethink himself of no more. It is no great matter for the order how he sets them down, so he be sure he have the chief sins, in which he daily offends, or hath offended.

2 What would I have the Lord do for me, if I might have what I wish? let him set the particulars down, till he can remember no more. As for example, I would have him forgive me my sins, and I would have him give me strength against such and such sins, and I would have him give me faith and assurance; and I would have him give me Heaven when I die; and so go on with all the things he feels a desire in his heart to seek of God, till he can remember no more: and if at any other time he remember some special thing, which he would further have, which he hath not in his Catalogue, let him set it down, as from time to time he sees cause.

3 What special favors hath God shown to me, which I see I ought to take special notice of? Let him set them down distinctly, whether they be deliverances, or such and such spiritual or outward mercis, preserving the memory principally of the chiefest of them.

Now when he hath thus furnished these three heads with things that in particular concern himself, they being all matters of weight, he must now carry these things, or the chief of them in his mind, and frame his heart to speak to God in the best words he can get, to signify his detestation of those sins, his humble requests for those graces, and his unfeigned thankfulness for those blessings. Howsoever he may be rude or imperfect in his Language about these at the first, yet exercise will bring him to a ripeness; and by this course he shall be sure to speak of things that concern himself nearly; and that God which hath taught Parents to regard the imperfect language of their little Children when they begin to speak unto them, will himself much more delight to hear the desires of his Servants, that are grieved, that they cannot speak in a better sort unto him. The profit and comfort of this course will appear by experience to be exceeding great: besides it is an easy way, where there is in any a true desire to be at the pains to learn this Language of speaking to God by prayer; and God's Spirit will help and teach the poor Christian, and draw his petitions for him, and prompt him both with words and affections: And the Christian must know this, that when he hath confessed his sins, and shown what he should have God do for him, with the best words he could in the truth of his heart, he hath made a most effectual prayer to God.

Thus of prayer.

The awful of God, and the reverent dreading of God, may be begotten and increased in us, if we thoroughly remember and deeply ponder upon:

1. The surpassing glory, and transcendent excellency and perfection of his Nature, his absolute purity and exact lustice, and Holiness.

2. The wonderful works of God, especially those standing miracles shown in the hanging of this mighty earth, and those huge heaps of water in the clouds, and the bounding of these mighty Seas, and such like.

3. His fearful threatenings of all sorts of woes against the transgressions of men.

4. The terror of the last day, and the dreadfulness of death and Judgment.

5. The fearful and sudden judgments which have fallen upon wicked men; either recorded in Scripture, or reported in Histories, or observed in experience.

6. Especially, if we think much and seriously of the great goodness of God to us, how he hath striven with us to overcome us with his mercies.

Thus of the fear of God.

We should strive to stir up in us affection and love to our very enemies, by such considerations as these:

1. Because Christ, to whom we are infinitely bound, hath expressly charged us to look to this; That we do love our enemies; and therefore for his sake we should deny our selves, and our own corrupt desires and affections, and strive to show the truth of our love even towards them that hate and persecute us.

2. There is none so wicked but they have something good in them, and worthy to be respected.

3. Our enemies do us good, though they intend it not; we ought to like the very rod that mends us, and regard the water that washeth us white, and make much of the stone that tries us, and the glass that shows us our spots, and not mislike the tents that search our wounds.

4. If ever God turn their hearts, they will be effectual instruments of our praise, & God's glory in the day of their visitation, they will not willingly bear the shame of their own sinful oppositions.

I forbear to set down the directions for the attainment of the love of the appearing of Christ, because I have at large handled that point in the Treatise of the Cure of the fear of Death.

CHAP. VIII.

AND first for the attainment of saving knowledge, and the increase of •… , these directions are of excellent use:

1. In hearing or reading the Scriptures, he must be wise for himself, that is, mark distinctly what he heareth or readeth, that may especially concern himself, Prov. 〈◊〉 . 12.

2 He must study those things exactly, which most concern him, avoiding vain questions, and fruitless contemplations, and vain janglings, and controversies: he must especially labor to know God's Nature aright, and the distinct manner of God's true worship, how he may serve him: he must study to know his own particular offenses, and Christ crucified as his Savior, with the benefits of his mediation, and the necessary things that concern his own Justification, Sanctification, and final Salvation.

3. He must redeem the time, and by forecast and order, provide so, that some time may be daily allowed for holy studies to recover his former time lost.

4. He must inquire and take counsel, he must take heed of smothering his doubts, but must carefully seek satisfaction to his conscience, as occasion ariseth. There is more profit in this rule, then many Christians are aware of.

5. He must take heed of consulting with flesh and blood: he must not regard other men's opinions, or his own carnal reason; but resolve to give the glory to God's Word, so as to submit himself to what he shall find therein required to be believed, or done, or avoided,

Other rules he may find in the directions for the private reading of the Scriptures: as also in Rules of life.

Thus of saving Knowledge,

That thou mayest inflame in thy heart the love of God:

1. Thou must avoid with special care, these things:

First, Forgetfulness of God; Thou must not dare to go whole days, or weeks without communion with God, or remembering his holy presence.

Secondly, the love of the World; We cannot love the Father, while our hearts dote upon any earthly thing. Of necessity some degree of the contempt of the world must be bred in us before we can love God.

2. We must labor for a distinct knowledge of the dreadful praises of God's Nature and Works, as they are described in the Scriptures, or may be observed by experience. This is a needful direction, and miserably neglected.

3. We must frequent his house; especially when his glory doth shine in the power of his Ordinances in his Sanctuary.

4. We should especially study the mercies of God, and all the good things he hath promised, or given unto us, that we may after a solid manner cause our hearts to know how infinitely we stand bound to God.

5. We should observe carefully and daily, our own sinfulness, and vileness, and unworthiness: For unless we cast out self-love, we shall never get in the true love of God.

6. We should pray much; for an holy course in prayer doth breed in men a wonderful love of God; and admiration of that fellowship, which thereby they have with God.

7. We should resort often to such as use to speak much of the praises of God, and mark the experience of God's wonderful providence, or the glory of his Word.

8. It will much further the love of God, to get and increase in us a loving respect of, and behavior towards such as fear God, and bear his Image.

Thus of the love of God.

Concerning the love of the brethren, two questions may be demanded: The one, what we must do to get a hearty love to the godly: and the other, what we must do to preserve it when it is gotten.

For the first, he that would heartily be affected towards all the godly with a brotherly love, must observe these Rules:

1. He must not haunt with vicious persons, nor go with dissemblers, nor hold needless society with such as hate godliness and godly persons, Psalm 26. 4, 5.

2. He must much meditate of God's love to him, and of the great things were done by Jesus Christ, and of those rich mercies are offered him in Christ, and of the wonderful love that God and Christ do bear to true Christians, and how glorious they shall be in the kingdom of heaven.

The arguments taken from God's love to us or Christ's suffering for us, are often used in the first Epistle of John, to persuade vsto the love of the brethren, as 1 John 4. 8, 9, 10, 11, 12. Psalm 16. 2, 3.

3. He must take notice of God's peremptory commandment, who requireth this of him as one principal duty, that he love the godly: with an utter disclaiming of him, if he do not love them, 1 John. 3. 10, 11, 12, 13.

For the second, That he would continue and increase, and abound in love.

1. He must seek, and hold, and not forsake the fellowship that he hath with the godly in the Gospel, but make them the constant companions of his life, Heb. 10. 25.

2. When he finds his affections stirred up, he must make use of all opportunities, by his deeds to show the fruits of his love upon all occasions of mercy and well-doing, else affections will die in him. The fruits of righteousness must be sowed by practice, 1 John. 3. 18. If affection be only in show, or in words, or in the conceptions of the heart, and be not expressed and made fast by the engagements of practice, it will much decay, if not wholly be lost.

3. He must by all means take heed of discord with any of them, striving with a resolution to take things in the best part, to believe all things, and endure all things, suffering long without envy, or rejoicing in iniquity; doing all things without reasonings or murmurings, or censuring or complaining; avoiding vain janglings and selfeconceitednes, begging of God an ability to bear with the infirmities of others. See further directions about this point, in the Rules of Life.

CHAP. IX.

HEE that would walk uprightly, or take a sound course to continue in his uprightness, must earnestly look to these rules:

1. If thou have been guilty of any gross sin, know it is impossible thy heart should be upright, till thou have with special repentance humbled thyself before God for that sin; and that also by conscionable practice thou keep thyself from the great transgression, Psalm 19. 13.

2. Thou must in a special manner watch and strive against hypocrisy, and that intwo things chiefly: First, that in thy setting out into religion, thou fashion not thy course more to get credit then grace. Secondly, that in God's service thou by all means avoid distractions, and so resist and check thy proneness of heart thereunto, judging thyself seuercly, when thou so offendest, till thou be able in some happy degree to serve God with thy spirit as well as with thy body. The habit of dissembling with God is extremely dangerous.

3. In thy conversation take heed of that fear full carelessness of the most 〈◊〉 , shown in the known and willful practice of sin, upon pretence that it is but a small offense, or secret. Take heed of the sins of deceit, how gain of all so ever they might be to thee: thou mayest together with uprightness lose the kingdom of heaven, for daring so willfully to break one of those little commandments, Math. 5. 19. Take heed in general of a stiff and willful heart: they are seldom upright, that are heady and peremptory, and hard to be persuaded, I am. 3. 17. Prov. 21. 29. Heb. 2. 4.

4. As much as may be accustom thy heart to the observing of God's presence; walk, as before him, Gen. 17. 2.

5. Yield thyself over to be wholly guided by God's Word; Without knowledge the mind cannot be good, Prov. 19. 2. and he that walketh according to this rule, shall have peace in his heart and conscience, Gal. 6. 16. Let God's Law be the light for thy seete, and the lantern for thy paths. Psal. 119. Labor therefore to get a particular warrant for the lawfulness of thy practice in the occasions of thy calling, either general or particular: where thou doubtest inquire, so shalt thou walk in a sure way, and delight thyself in much peace.

6. Take heed of idleness, and provide to walk faithfully and diligently in some honest calling of life.

7. Be sure thou hold a constant course of confession of thy sins to God, and do it without hiding, or extenuating; judging thyself for every known sin, and especially praying against, and resisting the sin thou art most prone unto.

8. Be not well pleased with they self, till thou canst approve thy care to be good at home, as well as abroad; look to this rule, and take heed of frowardness, and perverse behavior in thy family. Thou wilt hardly get any comfortable evidence, that thou art sound at heart, if the usual family sins reign in thee.

9. Thou mightest wonderfully advance, and establish uprightness of heart in thee, if thou wouldest carefully but acknowledge this honor to God in his Word, that whensoever thou didst •… le •… hy conscience wounded, or smitten for any particular offense by the word of God, that then without delay thou wouldst in secret 〈◊〉 to God and humble thyself •… by confession, and from that time forward remember to strive against that sin: And so like wise when God with some special glory of •… is true •… doth affect thee in the hearing of some needful duty to be done, not to dare to delay, but 〈◊〉 to the obedience of that good Word of God.

The chief Contents of this Book.

CHAP. I.
• THE drist of the whole book is, to show abundant comfort against any distress. p. 282.
• Two things taken for granted. viz. both the godly man shall be distressed and also that comfort may be had in any distress. p. 284.
• The worth of those promises. p. 283. 284.
• To whom the promises belong. p. 284.
• The use they will serve for being learned. p. 255. 286.
• The infallibility of those promises proved by 13. arguments. p. 288. to 293.
• The promises sealed four ways. p. 291.
• Six rules to be observed if we will profit by the promises. p. 293. 294.

CHAP. II.
• Three sorts of promises. p. 295.
• Sorts of afflictions in which we need comfort. p. 296. 297. 298.

CHAP. III.
• 12. Privileges of the godly. p. 300. to 308.

CHAP. IIII.
• What is meant by outward afflictions. p. 309.
• 10. Arguments of consolation to support us against outward afflictions. p. 3 •… 0. to 319.

CHAP. V.
• Men need comfort against reproaches. p. 319.
• 12. Arguments of consolation against reproaches. p. 320. to 328.

CHAP. VI.
• Many principal objections of the godly about reproaches answered. p. 328. to 335.

CHAP. VII.
• Directions in the case of reproaches. p. 335. to 336.

CHAP. VIII.
• How the godly may c •… fort themselves in case of adversaries. p. 336. to 343.

CHAP. IX.
• 3. Things taken for granted, about temptations. p. 343. 344.
• Satan tempts us five ways. p. 344. 345.
• 3. Sorts of temptations by suggestion. p. 346. 347.
• 9. Occasions of temptation. p. 347. to 35 •… .

CHAP. X.
• How many ways a godly man may comfort himself against temptations. p. 342. to 356.
• Six things in Christ comfort us against temptations. p. 353. 354.
• How far forth we may pray against temptations. p. 366.
• How we may know that we are not overcome of temptations. p. 356. 357.

CHAP. XI.
• Two sorts of promises about infirmities. p. 35 •… .
• What is meant by 〈◊〉 . p. 359.
• 9. Arguments of consolation against our daily infirmities. p. 360. to 370.
• The goodness of God's nature shown in four •… things. p. 361, 362.
• Many things comfortable in Christ. p. 363. 364.
• 9. Privileges about infirmities, ass •… ed us in the Word. p. 365. to 368.

CHAP. XII.
• Divers objections about our infirmities answered. p. 370. to 375.
• About ignorance diverse comfortable meditations: p. 373. 374.
• The explication of two excellent places of Scripture, with the sundry answers of many objections met withal in all these places, from p. 377. to 385.

CHAP. XIII.
• Many consolations to support us against the fear of falling away, taken fro •… the considerations,
  • 1. Of God. p. 387. to 361.
  • 2. Of Chri •… . p. 391. 392.
  • 4. Of our own estate in Grace. p. 392.

CHAP. XIIII.
• Three sorts of •… ost comfortable pr •… ises about prayer. p. 393 to the end of the Book.

CHAP. I.

T He drift of this Treatise is, to show a godly Christian (who is already assured of God's favor, and know •… s he shall have abundant happiness when h •… dies, in Heaven) how he may support his heart with sufficient contentment against all the miseries can assault him from the time of his conversion, till his death. For this purpose I shall break open a Mine of Treasure. For I intend from all parts of the book of God to select and set befo •… e thee those rich Promises, which God hath there recorded, to be as wells of comfort upon all occasions.

Two things of necessity must be granted. The one is, That though we have gotten the assurance of God's favor, and freedom from the power and guilt of our sins; yet many things will still aile us, and oppose our consolation. We shall meet with temptations and afflictions of all sorts, reproaches, adversaries, trouble of spirit, and such like. The other is, that there can be no such discouragement, difficulty or affliction but in the Word of God we may have a sure consolation or direction for it, able every way abundantly to sustain us.

But before I enter upon the unfolding of this great Role of Promises, I must preface about five things, which tend to make us more fit to receive them.

First, it will be profitable for us to consider briefly the worth of the promises; they are called, the unsearchable riches of Christ, to assure us that he is a very rich man that hath his heart stored with the promises of God well applied. The Apostle Peter saith, that they are great, and precious promises, which God hath given to us. Promises in our hearts, are better then pearls or precious st •… nes in our Chests. They are the inheritance God gives to his people in this life, & therefore they are called the heirs of promise; a greater portion then any King on earth can give to his Child. The very keeping of the Records of these promises, was a great prerogative to the Jewish nation: and it is accounted a singular happiness for the Gentiles, that they may now partake of those promises. Little do we know what wrong we do to our souls, when we keep them ignorant of the promises: & it is one of the greatest offices under the Sun, to dispence these promises to mā, 〈◊〉 Tim. 1. 1. Tit. 1. 1, 2, 3

Secondly, Before I enter upon the explication of the promises, I must likewise tell you, to whom they belong, and who they are that have interest in them. For all unregenerate men, that live in their sins without repentance, are strangers from the 〈◊〉 of promise. The children of the bondwo •… an have no part in the Testament of Grace; only they that are Christ's, have the benefit of the promises in Christ. The children of God are the heirs of promise. Men must have godliness, that have the promises •… ither of this life, or that to come. In short, all those that have repented them of their sins, and believe in Jesus Christ, may come to these promises with large h •… arts, as knowing that th •… y read and hear that which they have clear & full interest in.

Thirdly, Concerning the use these promises may be put unto all our life long. They will drive •… way grief, discouragement, or fears that at any time may seize •… pon us. They will sweeten all •… ur afflictions. They will exceedingly nurse up and confirm our faith: and further, they will have 〈◊〉 singular use in preserving us against the enticements of the profits, pleasures, and lusts of the world, and against the cares of this life. Our affections are the feet of our souls, and with the promises we may be daily shod; so as neither thorny cares prick us, nor foul pleasures defil •… us, Eph. 6. The Gospel shows us still a better project, when the Devil or the world entice us. And a true reason why many times we are not able to resist enticements, is, because our hearts are not filled with the promises, which else would show us so much sweetness, as all other things would seem but base in comparison of them. When we are tempted with the pleasures of sin, if we have not a more delightful project to offer to our hearts, it is easy for us to be seduced. And further, these promises soundly studied and laid up in our hearts, will breed cheerfulness of spirit, and that contentation which makes godliness to be so great gain. And besides, they will daily excite in us all encouragements to well-doing; and they do also set out marvelously the glory and splendor of God's love, power, presence, providence, and grace toward us. What shall I say? The promises give us even Heaven upon earth, and set ou •… the incomparable gain of true godliness; yeaby them we approach so near unto God, that as Peter saith, By them we p •… ke of the Di •… ne nature.

A fourth thing which I would preface about, is, concerning the infallibility of the promises: for that may much inflame in us the des •… e to store our heart •… with their (ha •… ing heard of their worth) if we likewise be fully assured concerning the certain accomplishment of all the good which is contained in them I suppose 〈◊〉 •… n doubts, but that if it could be made good, that a poor Christian might have all those excellent things were contained in all the promises of the Bible, he were in a matchless estate. Now there are many things which may put us out of all doubt in that point; mark them heedfully, for they may do thee singular good.

1 For, observe that the promises are in some Scriptures ca •… d in the singular number, the promise: and why so? as for other reasons, so to assure thee, it is as sure and as easy for God to fulfill all that goodness contained in all those promises, as if they were but one only promise.

2 Consider the na •… ure of God: He cannot lie, it is impossible for him to deny his Word, he may as easily deny himself. If God have said it, it must needs come to pass. This argument is used in this point, Titus 1. 1, 2.

3 The antiq •… of these promises add much to our assurance. The Apostle in T •… r. 〈◊〉 . 〈◊〉 . faith, that these promises were made before the world was: and hitherto in all this time God never failed of one word of his goodness.

4. We have the writing of God to show for them; they are upon record in the Scripture: and shall we mistrust when we have God's own hand to show for it? His Word is true, and righteous altogether, Psal. 16. 9.

5. Yea we have the oath of God too, that by two things, in which it is impossible for God to change •… , the heirs of promise might have abundant consolation, whensoever they make recourse unto the promises, Heb. 6. 17, 18.

6 We have these promises preached unto us by Ambassadors sent of purpose, at the come •… andement of God, who hath enjoined them to make it manifest, that God will be as good as his word in all those, Tit. 1. 3.

7. Yea, Christ Jesus himself did employ his ministry, to assure and confirm the promises made before to the Fathers, as the Apostle shows, Rem. 15. 8.

Yet more, we have the blood of Christ, and the death of the Testator to confirm this New Testament, and all the promises contained therein, Hebr. 9. 16. so as in Christ they are now all, Yea and Amen: there can be no nay nor denial of them: they well may be now pleaded in any Court of the Justice of God.

6 The Ano •… uting that is upon us, may assure us, and establish us. Was there ever any king anointed of God to be a King, that made doubt of the kingdom? why the anointing of God is vpō our harts: the graces of the Spirit poured out upon us, are our assurance that God will not with hold from us our regal pri •… edges, if we seek them, 2 Cor. 1. 20, 21.

10 It is some settling to us, to consider the exte •… of the right to those promises: For God hath excepted no sort of men, but in Christ they may get to have their part in those promises, as the Apostle shows, Galatians 3. 27, 28, 29.

11 The Law was the only thing that might hinder us of the enjoying of the promises. And the Apostle hath proved, that the Law cannot disannul the Promises, in which the Nations of the earth should be blessed, made four hundred years before the Law was given on Mount Sinai, Gal. 3. 17, 21.

12 We have the Seal of God to this Writing: Now God hath sealed four ways.

First, in his Council. The Book of his eternal council was written within and without, & it had seven Seals, to signify that it was perfectly ratified, and though none in Heaven and Earth could read it, yet for our comforts we know •… , that the Lyon of the Tribe of Judah, the Lord Jesus Christ our Savior, hath opened it now, and made it manifest, Reu. 1, 2, &c.

2. In his Son: For him hath God the Father sealed, John 6. 27. God made all sure, when he sent out Christ; He sealed his Commission in all things, that concerned the happiness both of Jews and Gentiles.

3. In his Spirit: And thus all the believers are said to be sealed by the Spirit of Promise: And this is God's Priuy Seal.

4. God hath sealed to all his promises in the Sacraments, which are given us as God's Broad Seals, and outward tokens and pledges to confirm our faith.

13. We have the experience also of all the Saints, who in all ages found God as good as his Word, and had ever reason to say as David did, In the Lord will we praise his Word, Psalm 56. 10. The Patriarchs embraced the Promises, as the chief stay of their lives in their pilgrimage on earth, Heb. 11. 24.

5. A fifth thing I would preface about, is concerning certain rules to be observed, if we would ever receive the sound profit of these promises, and so we must look to six directions.

1. When we come to these promises, we must renounce our own merits, and all opinion of our own worthiness, and acknowledge from our hearts, that all the grace we find in the promises, is in and through Jesus Christ, All the promises are yea and Amen through him, and only in him.

2. When we have the promises laid open before us, we must believe them, and apply them to our selves, or else they will do us no good.

3. We must be further careful to hide them in our hearts, and to 〈1 page duplicate〉 〈1 page duplicate〉 commit them to memory, that we may be often thinking of them, and musing upon them. It will not serve the turn that we have them written in the Bible, or in our Note-books, but we must get them written in our hearts too: We must be at the pains to acquaint our selves distinctly with them, and to fill our heads with store of them.

4 When anything ayleth us, we must fly to them for-refuge, and cast the anchor of hope vpō them, that God himself may see, that our hearts are bent to trust upon his Word.

5 We must never cast away our confidence in them, but wait with patience, and not limit God to the time, or manner, or means of accomplishment, but hold fast to his promises, and leave the rest to God, as in many places of Scripture may appear, especially, Hebr. 10. 36. Rom. 4. 21, 22.

6 In short, We must look to it, that we be not slothful and idle, and such as will not be at the pains to study and commit to memory, and rest upon these glorious comforts; but we must follow them which through faith and patience do inherit the promises.

CHAP. II.

THe promises may be divided into three parts.

The first may contain such places of Scripture, as show the Privileges of the godly above other men; and that is one chief way by which the Lord doth refresh the hearts of his people, by assuring them in general of such & such perogatives, which he will confirm upon them, and upon none but them.

The second may contain comforts; that is, places of Scripture which do foretell what goodness the Lord will show to his people in affliction. For hither-unto belong all those promises which are given of purpose for the comforting and supporting of the godly in all their trials.

The third part may contain such Promises, as are made to certain particular graces in the godly, as promises, made to prayer, faith, trusting in God, or such like It is the second part of promises, which I intend here more at large to entreat of. I should show what variety of comforts they are, with which a godly man may inflame his heart according to the several distresses may fall upon him, and these may be thus subdiuided.

All afflictions are either outward, or inward. For outward afflictions, it were too tedious, and to little purpose, to gather comforts against every particular cross, and therefore one head may suffice for the general, viz. the promises or consolations against all outward afflictions. Now, because godly people are oftentimes more troubled with the storms and reproaches of the world, which are cast upon them for well-doing, then with the ordinary afflictions of life; therefore I would in the second place gather the comforts against reproaches, and withal I would add in the third place, consolations against adversaries.

Now for inward afflictions; they are the afflictions of the spirit of man, and arise either from the temptations of Satan, or from the trouble of the conscience unsatisfied in diverse scruples. I would therefore in the fourth place show how we might be comforted against the temptations of Satan; and because the trouble of conscience ariseth usually either from the burden of our daily infirmity, or from the fear of our falling away: I would in the fifth place show how we may be comforted against our daily infirmities; and then in the last place I would unfold those promises, that may assure us of perseverance.

Now suppose a Christian soul clearly informed with the knowledge of those privileges wherein he excels all the people of the world; and withal that he knew how to comfort himself against any outward afflictions, and had store of consolations in his heart against the temptations of Satan, and did know how to support himself against the sense of his daily weaknesses, & withal were settled and out of fear for falling away; Would you not think such a one wonderful happy? And this may be here attained unto, if we be not slothful: and what can in this life be grievous unto us, if we be soundly fenced in those things? There can be nothing that can seem a misery unto us, but we may find comforts under someone of these Titles.

CHAP. III.

THe first sort of promises, or comfortable places of Scripture, are such as in general show the happiness of the godly in all estates of life; these I call Privileges. These are such comforts as are not restrained unto some certain time, but are such as he is enriched withal at all times. These we ought to know as the Foundation of all the rest, and we should strive to have them perfectly in our memories, so as any time we could number them if need were.

Every godly Christian hath twelve privileges, wherein he excels all the men of this world.

The first is, The love and favor of God: The especial grace of God towards him; this is the foundation of all his happiness: and if he could order his own heart aright, he would easily see that he could not be miserable, so long as he was in favor with his God. If the favor of great persons be so much accounted of, what reckoning is to be made of God's favor, who is Lord of Lord's? Yea King of all Kings? And the more should a Christian fill his heart with joying in this prerogative, if he consider three properties in the love of God. For first, It is a free love, he stands not upon desert: He is gracious, looking upon his own goodness, and not on ours, Hosea 14. 4. Secondly, It is an eternal love, and unchangeable, God will never be weary of loving him, Ier. 31. 3. His loving kindness is better then life; for it lasts unto all eternity, without alteration. The favor of man in this world is mutable; Kings may extremely loath, whom they yer-while loved with their entirest affection; But in God there is no shadow of changing, he loves with an everlasting love. Thirdly, It is infinitely immense, and great, no affection in any, or in all the creatures in this world, if they could be fastened upon one man, can reach to the thousandth part of God's love to us, Eph. 2. 4, 7. Isaiah 40. 15, 16. This light of God's countenance shining upon us, makes us at all times more rich then they that are increased most in Corn, and Wine, and Oil, Psal. 4. 7, 8.

2. The second is, The donation of Christ; Christ is his, God hath given him Christ, Rom. 8. 32. so as all Christ is his portion: And how is Christ his? Even in all dearness of relation. He is his Prince, his Priest, and Redeemer, his Father, his Lord, his Master, his Friend, his Brother, &c. All these titles are given to Christ, to signify, he is all that, which those things could shadow out. No Father, Brother, friend, could so love their Child, Brother, or friend, as Christ loves the Christian. No Lord, Master, Prince, can so prefer, provide, or care for their Servants, or Subjects, as Christ cares for the Christian. Look what the favor or power of any of those, or all those could do, Christ is, and will become much more unto the godly Christian.

3. The third Priuiledge is Deliverance: And the Christians deliue •… ance is exceeding great, if he consider seriously how he is delivered from the kingdom of darkness, from this present evil world, from the hand writing of ordinances that was against him, from the rigor and curse of the Law, and from condemnation.

The fourth is free pardon of all his sins past, his soul being washed in the blood of Christ from all his sins, so as now they are as white as snow, though they had been red like scarlet, 1 John 1. 7. Isaiah 1. 18. What rest and peace would this breed in our hearts, if we did daily think of it in our particulars, that we had obtained pardon and remission of all our sins?

The fifth privilege is, the inhabitation of the holy Ghost. The soul and body of a Christian, is the Temple of the holy Ghost, and the Spirit of God doth verily and truly dwell within the breast of a Christian, and that not in a naked presence; but the holy Ghost is there, to teach him to guide him into all truth, to tell him when he is ready to go out of the way, on the right hand or on the left, and to comfort him in all distresses, and to seal the promises to his heart, and to anoint him with the oil of true knowledge and grace, and to be as a pledge and earnest of his inheritance, looked for from h •… auen, and to teach him to pray when, he knows not how to pray for himself; and many other excellent benefits he reapeth from the Spirit of God, whom the world cannot receive. He hath for this respect a very spring of knowledge, and joy and grace in his belly.

The sixth privilege is, the Image of God restored in him, by the mighty power of Christ's voice in his first resurrection, being made now a new creature to God, and so partaking of the divine nature, in respect of the qualities wherein he doth excellently resemble God.

The seventh privilege is the freedom of God's house, and to all the feasts, and divine entertainment which God makes there, Psalm 36. 9. and 65. 4. Isaiah 25. 6. Luke 14. 17. Revel. 2. The Word and Sacraments are his: he is God's bidden guest: he may always come and welcome: The fatness and pleasures of God's house, oh how sweet are they! Who can tell the excellency of the Manna that is hid?

The eight privilege is, entrance and access, and audience with God in all his suites. He may ask almost what he will of God, he will not deny him anything he asks in the name of Christ. And sure he is worthily miserable, that will not make himself happy, when he may have what he will ask of him, that is able to give what he can ask, Mark 11. 24. Ephes. 2. 10.

The ninth privilege is, The service and attendance of the Angels. The Angels do pitch their tents about those that fear God, Psal. 34. 7. and are ministering spirits to every heir of salvation, Heb. 1. vlt. Oh the dignity and safety of that man, whom the glorious Angels do guard and attend upon! The poorest Christian hath a better guard upon him, then the greatest Monarch in the world, that is not a Christian.

The tenth privilege is, the Communion of Saints; he is mystically united in one body to all the worthies that are in heaven or earth, and doth effectually enjoy the benefit of communion of Saints; too large to be here reckoned up. If it were no more but the profit he hath by the prayers of the godly all over the world, were it not a great favor? Eph. 2. 19, & 3. 6. Phil. 1. 5. Col. 2. 19. besides all the comforts he hath in the fellowship with the godly.

The eleventh privilege is, the inheritance of the earth, which is restored to him in Christ, so as he now possesseth that which he hath of the earth, by as good a title as ever Adam held Paradise; yea so, as whatsoever in the whole earth is good for him, shall not be withheld from him, Math. 5. 5. Psal. 84 11, 12. Outward prosperity he is sure of, so far as it is good for him, Job 8. 7. Psal. 37. 5.

The last privilege is, that Inheritance immortal, incorruptible, and that fadeth not, reserved for him in heaven; which for excellency passeth all that which ever the eye of m saw, or the ear of man heard, or the heart of man can conceive, 1 Pet. 1. 3, 4.

Now then, to sum up all this, let a Christian tell his own soul plainly, and upon clear proof, by the signs of a child of God, that he is in favor with God, and that Christ is his, and that he hath obtained strange deliverance, and that all his sins are forgiven, and that the holy Ghost dwells in him, and that the image of God is restored in him, and that he is free to God's house, and that he may beg anything of God, and that he hath Angels to wait upon him, and that he is near of kin to all the Saints in the world, and that he is Lord of the earth, and that he shall certainly go to heaven when he dieth. Let this, I say, be told to his soul, can he be dismayed? will not the Peace of God which passeth all understanding, keep his heart and mind, and that constantly forever?

CHAP. IIII.

HItherto of the Privileges. Now it followeth, that I should open those consolations, that may support the hearts of men against all the distresses of this life. And first I would show, how the Lord is pleased to comfort his servants in several Scriptures, against all the outward afflictions may befall his servants in this world.

By outward afflictions, I mean such as these; wants, losses, wrongs, troubles, exile, imprisonment, sickness, fears, poverty, or any other thing, wherewith the life of man is molested in any condition.

Now there are many excellent ways of abundant comforts against these, or any of these, as

First, if we consider by the commonness of them, All thing •… fall alike in these things, Eccles. 9. 2, 3. Every man that is borne of a woman, hath but few days, and is full of trouble, Job 14. 1. Christ had no Disciple, but he is told afore hand, He must take up his cross, and that daily, Luke 9. 23. There can be no affliction, but what accompanieth, or may accompany the nature of man, 1 Cor. 10. 13. The same afflictions are accomplished upon our brethren which are through the world, 1 Pet. 5. 9. And we have the Prophets and greatest worthies of the Lord for an example of suffering, I am. 5. 10. And 〈◊〉 the godly must through many tribulations enter into the kingdom of God, Acts 14. 22.

Secondly, if we consider that God takes notice of us, and of all our trials: The Lord knows the way of the righteous, Psal. 1. 6 None of our 〈◊〉 are hid from him: All our desires are before him, and our groaning is not hid from him, Psal. 8. 9. & he knows our soul is in adversity, Psal. 31. 7. And as he takes notice of all our troubles, so he takes notice of all that is good in us: He knows them that are patient, and trust in him. Na •… um 7.

Thirdly, if we consider the wonderful compassion of God in the afflictions of his people: he doth not willingly afflict, but regards us with pity, & with love thinks of redeeming us, and sends the Angel of his presence to comfort and save us, and in all our afflictions is afflicted with us, Isaiah 63. 8, 9.

Fourthly, i •… we consider the high estimation that God holds of his servants, notwithstanding their afflictions. Crosses may make men love us the less, but they do not a i •… discommend us before God. He can take notice of his servants in their distresses, as well as if they did shine in the greatest outward splendor in the world. This is the consolation, that GOD speaks to us (even when he corrects) as to his children; and for that reason we should not refuse his chastening, Heb. 12. 6. Prov. 3. 11. We may be honorable in God's sight, though we be in a most forlorn and despised condition in the world: we may, I say, be precious in God's sight, greatly beloved, Isaiah 43. 4, 5, 6. The Apostle Peter shows, that a poor servant, when he suffers hard words and ill usage from his master, doth herein find acceptation with God, 1 Peter 2. 19, 20. Now this is an instance beyond exception. For, what condition more vile then of a servant? and what crosses were likely to be disregarded of God sooner, then these domestical indignities? & yet we see a proof of the regard and love of God even in those things.

5. Fifthly, if we consider the victory of Christ over the world. Our Savior useth this as a consolation; he tells his Disciples, In the world they shall have trouble, but he would have them be of good comfort, he hath overcome the world, so as now they shall never be hurt by their troubles. Their crosses may be too hard for thē to master, but Christ can order them so, as in him they shall have victory over them. But of this, more afterwards, John. 16. 33

Sixthly, if we consider the presence of the holy Ghost, he is given of Christ and the Father to be our Comforter; and as our afflictions abound, so shall our consolations also, John. 14. 16. 2 Cor. 1. 4. Now, how shall a man be dismayed, that hath God's Spirit within him, to hearten him, and assist him, and refresh him, and make glad his heart?

7. Seventhly, if we consider the issue out of all troubles: Many may be the troubles of the righteous, but God will deliver them out of them all, Psalm 34. 19. If God make us sore, he will make whole: if he wound he will bind us up again. In six troubl •… s he shall deliver them, and in seven there shall no evil touch them, I •… b 5. 18, 19. God will give his people rest from the days of adversity, till the pit be digged for the wicked, Ps. 94. 13. Light is sown for the righteous, and gladness for the upright in heart, Psa. 67. 11. It is well said, It is sown; for though God do not presently give us ease and comfort, yet the harvest will come, if with patience we rest upon God, and be truly sincere, and keep his way: God will settle his people, as in the former days, and it may be, do better unto them, then at the beginning, Ezech. 36. 11. For God's thoughts towards his people, are thoughts of peace, and not of evil, to give an expected end, Ier. 29. 11. so as God's servants shall sing for joy of heart, when wicked men howl for vexation of spirit, Isaiah 65. 14.

8. Eighthly, if we consider the wond •… rfull care of God about the measure of our crosses: For God will not lay upon man more then right, that he should enter into judgment with God, Job 34. 23. Therefore Jacob should not fear, because God will not make a full and final end of him, as he will of the Nations, but will correct him in measure, not leaving him wholly unpunished, Jeremiah 46. 28. God doth wait to be gracious to his people, he is a God of judgment, and doth not consider what sin they have committed to deserve affliction, but what strength they have to bear it: After he hath given them the bread of affliction, and the water of adversity, he will not restrain his mercies from them, Esa. 30. 18, 20. There is great difference betwixt God's dealing with wicked men that are enemies to the Church, and his dealing with the godly. From hence the Prophet asketh, Hath he smitten them as he smote them that smote him? And resolveth, that God smites in measure, and but in the branches, he will not cut them up by the roots, Isaiah 27. 7, 8.

9. Ninthly, If we consider the short time of these afflictions▪ Heauinesse may be in the evening, but joy will come in the morning▪ For God's anger endureth but a moment, but in his favor is life, Psal. 30. 5. The rod of the wicked shall not rest on the lot of the righteous, Psa. 125. 3. For the Lord will not cast off forever, but though he cause grief, yet will he have compassion, according to the multitude of his tender mercies, Lam. 3. 31, 32. For a small moment God may forsake, but with great mercy will he gather us. In a little wrath hide I my face, but with everlasting kindness will I have mercy on thee, saith the Lord thy Redeemer, Isaiah 54. 7, 8. Hence Christ saith, A l •… le while, and ye shall not see me. And again, A little while, and ye shall see me, John. 16. 16. The godly may be in heaviness, if need require, but it is but for a short season, 1 Peter 〈◊〉 . 6. And Paul saith, The afflictions of this life are but light, and for a moment, 2 Cor. 4. 17.

10. Lastly, If we consider the good we get by these afflictions: For God will make all work together for the best, unto them that love him, Rom. 8. 28. The godly may be troubled on every side, and yet not be distressed: They may be perplexed, and yet have no cause to despair, &c. 2 Cor. 4. 8. The godly in affliction may be like the burning bush which Moses saw, which was not consumed: And there are many particulars of the good they get by their crosses. For affliction is as the fire, only to refine them, and try them, and make them more bright, Zach. 13. vlt. they lose nothing, but their dross, and this is all fruit, even the taking away of their sins, Isaiah 27. 9. Besides, they meet with many consolations in affliction, which otherwise they had not experience of 2 Cor. 1. 7. and therefore we should count it all joy to fall into many temptations, as knowing that the trial of our faith worketh patience; and if patience have her perfect work, we shall be entire, wanting nothing, I am. 1. 3, 4. Lastly, the trial of our faith, which is more precious then gold that perisheth, will be found unto praise, and honor, and glory, in the revelation of Jesus Christ, 1 Pet. 1. 7. and our light and short afflictions will work unto us an eternal weight of glory, 2 Cor. 4. 17. and if we endure temptation, we shall receive the crown of life, James 1. 12. Lo thus we have searched it, and thus it is, hear it, and know thou it for thy good, Job 5. vlt. Learn thou therefore in nothing to be careful, but in all things to make thy request known unto God with giving of thanks, Phil. 46. And if any man lack wisdom, to know what to do in affliction, let him ask it of God, who giveth liberally, and reproacheth no man, I am. 1. 5.

CHAP. V.

HItherto of the comforts against all outward afflictions in general. Now it followeth, that I instance in reproaches, and adversaries.

For reproaches; it is evident, there is need of consolations, more specially against them, because natural men stumble at it, when they see Religion censured and scorned, and it hardens many men, when their hearts are infected with this prejudice, that they hear this way every were ill spoken of. Sometimes men are dismayed at the disgrace of sincerity in the general. Sometimes they are troubled for what they themselves do suffer, or may be in danger to suffer. Sometimes the weak are scandalized, when they hear or see what others suffer. And it is manifest, that the best men have been put to a great plunge when they have been laden with reproaches. This makes Jeremiah so unquiet, Ier. 18. 18, •… 1. Now there are many ways, by which a Christian may establish his own heart against all the scorns and reproaches of the men of this world.

First, If they consider that God takes notice of all the wrongs of that kind done unto them. Thus David, O Lord, thou hast known my reproach, and my shame, and my dishonor, mine adversaries are all before thee, Ps. 69. 19. It easeth his heart, but to talk with God, and tell him that he knows his dishonor.

Secondly, It is an increase of the comfort, if we further consider that God favors us, and accounts us dear and honourablt, whatsoever the wicked think of us: And in this argument the Lord himself pleads withal, Isaiah 43. 4, 5. If God's Face shine upon his Servants, what cares David for all the reproaches of all sorts of men, even of his neighbors and familiar acquaintance? It is enough to him, that his best and next neighbor and friend respects him, Psal. 31. 11, 12, 16.

Thirdly, Thou mayest comfort thyself by opposing the good report thou hast amongst the godly, against the reproaches with which wicked men pursue thee. As thou goest through ill report, so doest thou through good report: thou hast honor as well as dishonor, and it is a great recompense to obtain good report amongst the godly, 2. Cor. 6. 8. Heb. 11. 2.

Fourthly, were it so that thou hadst no honor in thy name on earth, and that well-doing were in no respect at all: yet this should comfort thee abundantly, that thy faith, and sincerity, and innocence, will be found unto praise, and honor, and glory in the revelation of Jesus Christ. Thou shalt have unspeakable praise at that day, 1. Pet. 1. 7.

Fifthly, the same persons that now reproach thee, may be so turned about by the power and grace of God, that in the day of their visitation they will admire thee, and glorify God for thee, 1. Pet. 2. 12.

Sixthly, we should be the less troubled with our reproaches, because this is not to resist unto blood. God deals favorably with us. If we had lived in the days of our fathers, when to profess the Gospel of Christ, had been occasion of terrible death; then we might have had some pretence of grievance: but now in these days, when the hurt is done only with the tongue of infamous men, it is a great weakness to be disquieted, Heb. 12. 3, 4.

Seventhly, let us look upon the author and finisher of our faith, •… en He was exposed to these indignities, and yet for the glory set before him, despised the shame, and endured the dr •… sse, and is now crowned in heaven, Heb. 12. 2 What should the servant complain of, when the Lord and Master is called Beelzebub?

Eighthly, David easeth himself, by considering the cause of his suffering. For thy sake (saith he to God) have I borne reproach: shame hath covered my face: The zeal of thy house hath eaten me up, and the reproaches of them that reproached thee, have fallen upon me: When I wept and chastened my soul with sasting, that was to my reproach, Psa. 69. 7, 9, 10.

Ninthly, Why should we be •… oubled at that which is the Lot of all the Saints? We have heard of David before, how he was standard by many, and on every side, Psal. 31. 12, 13. Jeremiah complains, That they consulted how to devise devises against him, and how they might smite him with the tongue, I •… r. 18. 18. False witnesses were suborned against Stephen, and in that case of Religion, Acts 6. 11, 13, 14, Many and grievous complaints were laid against Paul, Acts 25. 7. Yea, it was the condition of all the Apostles and the principal men of the Christian world, to be made a A spectacle to men and Angels, and to be accounted forlorn, and as the offscouring of all t •… ings, 1. Cor. 4. 9, 10, 13. And our Savior Christ supposeth it the case of any blessed man, that men may say all manner of evil sayings of them, Matth. 5. 12, &c.

Tenthly, The Spirit of God and of glory doth rest upon you, 1 Peter 4. 14. Ye have the Spirit of God in you, what need you care what the world accounts of you? You have abundant treasure in your hearts, and you have an heroical or divine Spirit in you, And therefore why are ye troubled about such mean things? And your patience & their rage, is a sign you are in a happy condition, and have God's Spirit; and the Spirit of God which is in you is a Spirit of Glory, and leads you to a better life. And therefore seeing you are but travelers here, why turn you again at the barking of every dog? Yea, these reproaches signify, that wicked men do s •… e some glory of God shining in you, which they strive by all means to vilify and despise, being vext in their hearts at it.

11. God will certainly take an order with all that reproach his people. For first, he will reckon all their reproaches, as cast out against himself; and therefore will indite them of blasphemy, Psal. 74. Colos. 3. 8. 1. Peter 4. 14. 1. Cor. 4. 13.

Secondly, in his due time he will put to silence those lying lips which speak grievous things proudly & contemptuously against the righteous, Psal. 31. 18.

Thirdly, all that were incensed against the godly, shall be rewarded with shame, which God will pour upon them for the contempt with which they have dishonored his servants, Isaiah 41. 11, 14. And to conclude, God will certainly bring them to judgment for these things; they must make their accounts before the Judge of the quick and dead that speak evil of other men, because they will not run with them into the same excess of riot, 1 Pet. 44, 5.

12. Lastly, God will provide for his own innocent Servants. His thoughts are not to let his people be ashamed, Mic. 4. 11, 12 And besides, he will bring forth their righteousness as the the light, they shall be cleared, Psal. 37. 6. Job 5. 15. and they shall receive double for all their shame, Isaiah 61 7. and their reward shall be great in Heaven, Mat. 5. 12. For which reason, Moses accounted the reproaches of God's people to be greater riches then the treasures of Egypt, Hebr. 11. 26. And in the mean time there is an hiding place with God from the strife of tongues, Ps. 31. 20.

CHAP. VI.

NOw for the better establishment of men's hearts in the former comforts, it will not be amiss to take off the objections with which many times godly men do aggravate their distress above the respect of the former consolations.

1 Ob. If they were ordinary reproaches, it would not so much trouble me, but they are vile things which are objected against me.

Sol. They cannot be viler things then have been objected against Christ and the godly. For there have been objected

• Grieuous things, Acts 25. 7.
• Gluttony, Math. 11. 18, 19.
• Madness, John 10. 20.

• Blasphemy,

  • Math. 26. 65.
  • Act. 6. 11, 13, 14

• Deceiuing, John 7. 12.
• Rebellion, Acts 17. 6, 7.
• Rayling, Acts 23. 4.
• Schism, Acts 28. 22.
• Wickedness of life, 1 Pet. 2. 12.

2 Ob. But base persons do revile me, the very scum of the people do scorn me.

Sol. This is no strange thing. The abjects gathered themselves together against David, they did tear and ceased not, Psal. 35. 15. The drunkards sang of him, Psalm 69. 12. Those that der •… ded Job, were such, whose fathers he would have disdained to set with the dogs of of his Flock, Job 30. 1.

3 Ob. But I have lived long under such disgraces.

Sol. Rest thyself, and fret not at the man that prospereth in his way, the Lord will find a time to bring forth thy innocence, as the light, Psal. 37. 7 Zeph. 3. 18, 19. God will find a time to get thee praise in every place where thou hast been put to shame.

4 Ob. But I am almost buried with the almost infiniteness of scorn and reproaches.

Sol. That was no more then was in David's case; He was so buried in disgrace, that he was as a dead man, forgotten, and out of mind, Ps. 32. 12, 13. He was a reproach of men. Psal. 22. 12. A byword, Ps. 44. 14, &c. A proverb, Ps, 69. 11. A wonder to many, Ps. 71. 7. And the Apostles were a gazing stock to men and Angels, 1 Cor. 4. 9. 2. Cor. 6. 8.

5 Ob. But great men set against me.

Sol. That was David's case; Fear was on every side, he heard the railings of great men, which consulted together against him, Ps. 31. 13.

6 Ob. But I am sentenced and accused as an evil doer most unjustly, and that publicly.

Sol. So was our Savior Christ, and that by a whole Council of men, Math. 27. 1 John 11. 47, 48. And so was Stephen, Acts 6. 12. And so were the Apostles, Act. 4. 6, 15. and 5. 27. And so was Paul, Acts 23. 1. The most righteous may suffer as evil doers, 2 Tim. 2. 9. The wicked so compass about the righteous, that many times wrong judgment proceeded; but this is his comfort, The Lord will not leave him in the hand of the wicked, nor condemn him when he is judged, Psal. 37. 32, 33. If God condeme us not, it matters not for the sentences of unjust men. And the rather, because God hath further promised the godly man, that he will stand at his right hand, to save him from the judges of his soul, Psa. 109. 31.

7. Ob. But I am by slander cast out of the Church, with great pretence of the glory of God.

Sol. The Lord in the Prophet Isaiah's time had observed such a thing as this. For the Prophet tells the godly, that their brethren had hast cast them out, and said, Let the Lord be glorified. But he assures them from the Lord, that God would appear to their joy, and their brethren that cast them out, should be ashamed, Isaiah 66. 5.

8. Ob. But they which have thus grievously wronged me, live in all prosperity, no judgment lighteth upon them, God doth not plead my cause against them.

Sol. Thou knowest not how God dealeth with them, God can judge them secretly, and consume them insensibly, so as the world shall take no notice of it, as the moth eateth up the garment, without making any great rent, Isaiah 51. 8. And for this reason, they are exhorted in that place, not to fear the reproach. Secondly, What knowest thou what God will yet do with them? For God hath pleaded the cause of his servants many times by bringing strange judgments upon the wicked. This Pashur shall be made Magor-missabib, that is, a terror round about, and all that hear it shall tremble, Ier. 20. 3. God can clothe thy adversaries with shame, and cover them with their own confusion, as with a mantle, Psa. 109. 29.

9. Ob. But I am censured by good men with much bitterness, as if I were guilty, and there is none to comfort or pity me.

Sol. So was Job deeply censured by his godly friends: And so was Paul of his own hearers, 1 Cor. 4. 4, 10. Thus David was forsaken in his wrongs, so as none would comfort him, Psalm 69. 20.

10. Ob. But yet one thing much troubles me, that is, that since these slanders, the hand of God hath been upon me in diverse particular judgments, and this makes people to think, sure I am guilty:

Sol. So they thought of Paul when the Viper fell on his hand, being a man that was before accused, and now sent as it were a prisoner, Acts 28. So they judged of David when he was sick, that some evil disease did cleave to him, Psa. 41. 8. Yea, this was our Lord Jesus Christ's case, For they judged him as plagued and smitten of God, Isaiah 53. 4.

11. Ob. But the things objected against me, are so foul, that when I here those things spoken of publicly or privately, I blush, and that may cause me to be thought to be guilty.

Sol. This was David's case being innocent: he saith, Shame covered his face when he bore reproach, Psal. 69. 7. And his confusion was continually before him; and the shame of his face covered him, for the voice of him that reproacheth and blasphemeth, by reason of the enemy, Psa. 44. 15.

CHAP. VII.

I Conclude this point concerning reproaches, with certain directions. There be diverse things to be done of us, if we would be rightly ordered in the case of reproaches.

1. We should shun the company of such as are given to slander: as it is said of Paul, when diverse were hardened, and spake evil of the way, he departed from them, and separated the Disciples, Acts 19. 9.

2. The daily refuge against the scorns of reproaches, must be to get to God, & hide thyself with him by prayer. When David is thus encountered, if you ask what he did; he saith, when they railed, but I betook myself to prayer, Psa. 109. 4. and Psal. 31. 13.

3. Look to thy tongue, be silent, see thou render not reviling for reviling, but rather trust in God, and bless them that curse thee, Psalm 37. 7. 1 Peter 3. 9. Psalm 31. 14. 1 Cor. 4. 12. Ier. 18. 20.

4. Live inoffensiuely, and be sure thou keep God's way: For if anything will medicine their tongues, that must be it, 2 Cor. 6. 3, 8. 1 Peter 2. 12. and 4. 14, 15. Psalm 37. 34. For it may be at length, the same mouth that cursed thee, will bless thee, and glorify God for thee.

CHAP. VIII.

HItherto of the consolations against reproaches. Now it followeth, that I should show how a Christian may comfort himself against his adversaries, that oppose him in his course of godliness; and so there are many arguments of consolation.

The first may be taken from his condition therein, as it is common to all the godly. For this may stay a man's heart, to know for certain, that every man that will live godly, shall be opposed, and must suffer persecution, 2 Tim. 〈◊〉 . 12.

The second may be taken from the appointment of God herein: And this stands of two Branches. First, That God from all eternity hath decreed every man's sufferings this way. Thus Paul leffeneth the thought of the cross, by pleading that God had appointed them thereunto, meaning by his eternal Decree, 1 Thes. 3. 3. Secondly, That God hath likewise appointed the end, and measure, and deliverance out of the affliction. Thus the Church 〈1 page duplicate〉 〈1 page duplicate〉 is comforted, Revel. 2. 10. If it were grievous to them to know that the Devil should raise up wicked men that should call them into prison, yet this may refresh them, that God hath set the time when they shall come forth again. It shall be but for ten days. It shall neither be so long as the Devil and wicked men would have it, for then they must never come out; nor so little a while as they themselves would have it; for then they would never come in, or stay but a while: but God will rule, by determining the time for their good.

The third may be taken from the refuge we may have in God: We may always make our recourse to God in all our wrongs, who hath promised to be our refuge, even our refuge in due time, Psal. 9. 9. If God will receive us, and hear our moans, and undertake our protection, it should be no great thing for us to endure the opposit •… ons of 〈◊◊〉 .

The so •… th may be taken from the pre •… ion 〈◊◊〉 we 〈◊〉 be •… told before plainly what we should expect. 〈◊〉 may have. p •… c: in 〈◊◊〉 ; bu •… 〈◊〉 forete •… is, 〈◊〉 he world •… ee shall 〈◊〉 troubles •… oh. 〈◊〉 . 3, 〈◊〉 . you, that we must pr •… ide to take up our •… se daily Luke. 9 23,

The s •… h may be taken from the de •… •… ce God. hath promise •… us; so •… lius he assures us, The hand 〈◊〉 . the Lord shall be know towa •… ds his ser •… s, and his indig •… on towards the •… and his enemies, Es •… y. 6 6. 〈◊〉 . for that God will 〈◊〉 the strength of the •… eous in then •… ble, will be their salvation out of their trouble •… he will help them and deliver them, he will del •… er them fr •… the wic •… ed, and 〈◊〉 them 〈◊〉 they trust in •… ny Psal. 〈◊〉 . •… 9, 40. This glory of the Lord shall •… oe known and feared from the East to the West, that if the enemy come •… like a flood, the Spirit of the Lord shall chase him away, Isaiah 59. 〈◊〉 . Therefore fear not thou, O worm •… Jacob, for thus saith the Lord, I am thy God, I will sustain thee with the right hand of •… y Iusti •… : Behold, all they that pr •… uoke the •… , sha •… be ashamed, they shall be as nothing the men of thy strife shall perish, Isaiah 41. 10, 11. For the Lord knoweth how to deliver the godly out of temptation, & to reserve the unjust to the day of judgment to be punished, 2. Pet. 2. 9. God will deliver the poor when he crieth, the needy also, and him that hath no helper, Psal. 72. 21.

The sixth may be taken from the certain judgment of God that shall fall upon their adversaries: The men of thy strife shall perish, and they that war against thee, shall be 〈◊〉 a thing of no •… : They shall seek them and not find them, Isaiah 41. 11, 12. All these curses will the Lord lay upon their enemies, and upon them that hate them and persecute them, Deut. 30. 7. All those evil neighbors that touch the inheritance of Israel, God will pluck them out of their land, and pluck his people from among them, Ier. 12. 14. The wicked draw their swords, & bend their bows against the godly; but their sword shall enter into their own heart, and their bow shall be broken; for the arms of the wicked shall be broken, and the Lord will uphold the just, Psal. 37. 14, 15, 17. And besides, for their full payment, they are reserved unto the day of judgment to be punished.

The seventh may be taken from the consideration of the effects and consequents of this opposition: For first, hereby we give our testimony to Christ and the Gospel, when we partake of the afflictions of the Gospel, 2. Tim. 1. 18. Secondly, these oppositions do as much good for the present, when God's servants fall into these troubles, the fruit will be, it will try them, and purge them, & make them white, till their time be come, for there is a time appointed, Dan. 11. 35, 36. Thirdly, God may turn the hearts of the wicked, and make them of Lions and Tigers, to become Lambes, & no more to do hurt in the mountain of the L •… rd, Isaiah 11. The W •… lfe and the Lamb may come to seed together, and the Lyon eat straw like the Bullock, Isaiah 65. 25.

Lastly, we shall gain exceedingly by these sufferings; for we are assured, that if we suffer with Christ, we shall reign with him in another world, 2 Tim. 2. 11, 12. We should therefore rejoice that we partake in the sufferings of Christ, because we are assured, that when Christ appe •… res in his glory, we shall then be glad and rejoice, 1 Pet. 4. 13.

CHAP. IX.

HItherto of outward afflictions, and the comforts against them. The inward afflictions follow; and here in the first place come temptations to be considered of, even those conflicts which men have in their souls even with evil angels.

Three things must be granted concerning temptations.

First, that the doctrine of temptations is obscure, because the disease lies inward in the soul, and is such as the unregenerate world h •… th little care of, or judgment in.

Secondly, that when God leaves his children to be tried by this affliction, and softens their hearts to feel this combat with devils, it doth wonderfully amaze and disquiet them, and therefore this is a point needful to be handled.

Thirdly, that there is sure remedy in the Word of God, even for this affliction also.

Now, because this doctrine of temptation is somewhat obscure, I would, before I entreat of comforts against them, consider of three things.

• 1. How many ways Satan tempts men.
• 2. To what things he tempts.
• 3. What are usually the occasions he takes of tempting.

For the first, Satan tempts diverse ways.

1. One is, when he tempts God against us, laboring to bring God out of liking with us. Thus he insinuated the dispraises of Job to God, Job Chap. 1. & 2. And thus Satan stood at the right hand of Joshua the high Priest, to resist him before the Angel of the Covenant, Z •… hary 3. 1.

2. Another way is, when he appears in some shape, and by voice, or other ways terrifies men.

3. When he brings distresses upon men's bodies, o •… other heavy calamities: and thus also he tempted Job by God's permission.

4. When he stirs up other men to tempt us: thus he stirred up Peter to tempt Christ, and dissuaded him from •… his suffering, Mat. 16. And thus he tempted the woman by means of the Serpent. And thus also he employeth wicked men, daily to tempt by evil counsel and enticements.

5. The last and most usual way is, by iniecting, exciting, or suggesting evil internally within our spirit. This is that kind of temptation I here especially mean.

For the second, that we may find out the nature of temp •… ations, and the things wh •… reabout Satan works, we may referreall the temptations to three sorts.

The first sort of temptations, are temptation •… to b •… sphemie▪ and thus he 〈◊〉 when he suggests monstrous things against God, or the Word of God, or the providence of GOD, or the like.

The second sort are, temptations to particular sins, as when he tempts to the denial of Christ, as he did Peter, and so he tempts to lusts of all sorts. And so the Devil is the father of lust, John 8. 44. and evil angels are spiritual wickednesses, Eph. 6. 2 •… . And thus also he tempts to rage or revenge; and therefore the Apostle implies in his speech about anger, that to give place to wrath, is to give place to the diu •… ll, who usually excites those •… olent passions, Ephes. 4. •… 7. And thus also he tempts to covetousness, in respect of which sin, the devil is said to enter into Judas: And thus also he tempts to lying, as in the case of Ananias and Sapphira, Acts 5. And so he tempts men to murder, either of themselves of others.

The third kind of temptation is, temptation of despair, which is, when he persuades with men to despair of all mercy in God. Thus he made Judas despair: and in some degree of despair for the time was David himself entered, Psalm 77.

Thus of the sorts of temptations.

3. Now it is wonderful necessary in the third place to take notice of the occasions of temptations. Satan usually tempts not, but upon some advantage given him, and so there are many things, which as it were, tempt the devil to tempt men, as

First, solitariness: the Devil watched to find the woman alone from her husband, and then set upon her. Such persons as love solitariness, love not their own souls; for they give great advantage to Satan to assault them and circumvent them, and therefore we should take heed of it.

The second occasion is security: when the devil spies that men be careless, and keep no watch over their own hearts, & are reckless in their courses, and go from day today, and fear not evil, then he lies in wait to assault, by iniecting some vile or base temptation to sin.

The third occasion is Pride: when Paul is somewhat lifted up with the consideration of his revelations, then doth Satan take his advantage, and set upon him with his messenger, even some vile temptation. When we take liberty to make our selves great in our own eyes, and nourish the pleasing thoughts of high opinion, and self conceit, if God do not greatly guard us, we are near some desperate assault of Satan.

The fourth occasion is anger. The devil seldom forbears to enter into the heart of the wrathful person, when anger hath set open the door, as was noted before out of Ephes. 4. 26.

The fifth occasion is dalliance with evil thoughts, when the devil sees us play with contemplative wickedness, and be well content to •… et our thoughts run upon sinful projects or imaginations of sins, which perhaps we intended not ever to commit: this tempts him to employ his skill to put fire to those thoughts, so long till the whole heart be e •… nared by them, to draw us into mischief. These lusts will draw away, and Satan engendering with them can make them conceive, &c. James 1. 14.

The sixth occasion is, The intemperate use of outward things. For the Devil walketh about as a roaring Lyon, seeking whom he may devour. And when he finds a man excessively bent to the things of this world, as meat, drink, apparel, riches, pleasures, honors, &c. He sets upon him by some of his methods, to carry him away captive at his will. Therefore the Apostle Peter wills us to be s •… en, if we would prevent him; implying, that the Devil will 〈◊〉 the 〈◊〉 , when he finds us intemperate, (1) Peter 5. 8.

The seventh occasion is, Vnsetlednesse in the assu •… of God's favor, and our own salvation. We cannot resist the Devil, if we be not steadfast in the faith, and we give him wonderful advantage, if we be tossed about like the waves of the Sea, and are unconstant or careless in manner of our faith; we never bar out the Devil soundly, till •… ve be steadfast in our assurance, 1 Pet. 5. 8, 9.

The eighth occasion is, when sometimes the Lord will have us tempted, only for the trial of our faith, and the grace which he hath given unto us.

Lastly, The ninth occasion is, a relapse into some gross sin after calling, which is scourged with hideous temptations, through a secret depth of Justice in God, who thereby can show how fearful a thing it is so to offend.

CHAP. X.

THE consolations against temptations follow.

A Christian, that feels himself assaulted by the Devil, may raise up in his thoughts diverse contemplations, able to succou him in his distresses: as,

First, If he consider that this is the case of all the godly, to be tempted. It is no new thing which hath befallen him. Thus Paul comforts the Corinthians, No temptation hath befallen you, but what accompanies the nature of man, 1 Cor. 10. 13. The Apostle Peter hartens them to whom he writes, by this argumet: The same afflictions are accomplished upon your brethren that are in the world, 1 Pet. 5. This also the Apostle to the Ephesias •… ffirmes, that those spiritual wick •… dnesse are found even in the most ho •… •… nly places on earth, Eph 6. 12. Il. Apostles theselues were not free •… rom this comba •… , & therefore Paul 〈◊〉 ; We wrestle with principalities and powers, &c.

Secondly, If he consider the measure of them: God will not lay anymore upon him, then he is able to bear, he may fear his own strength, as Paul did, but God will make his grace sufficient for us, 1 Cor. 10. 13. 2 Cor. 12. 9. Satan is limited, he can go no further then his chain will reach, and for that cause it is, that we are taught to pray, that God would not lead us into temptation, as acknowledging that God doth dispose and order the measure of this kind of affliction.

Thirdly, If he consider the short continuance of his temptations; they may be fierce, but they are not long: God will shortly tread down Satan under feet, Rom. 16. 20. We shall suffer but a while, 1 Peter 5. 9, 10.

Fourthly, If he seriously meditate of diverse things in Christ his Savior: as,

First, His example. It should be less grievous to be tempted, because Christ himself was tempted in all things, as he is, sin only excepted, Heb. 4. 15.

Secondly, Christ hath achieved an admirable victory over these principalities and powers, and hath triumphed over them, and made a show of them openly, Col. 2. 15.

Thirdly, There is in Christa sympathy and fellow feeling. He is touched with our infirmities, and doth much compassionate our case, Hebr. 4. 15.

Fourthly, He hath made intercession, and prayer for us, that our faith might not fail. For that which he assured to Peter, he performeth also for all the elect.

Fifthly, Christ is the true brazen Serpent, which is lift up of God, that when we feel our selves stung with these fiery Serpents, by looking upon Christ, we are sure to be healed, John 3. 14.

Lastly, We are sure to be helped and succoured by Christ in the combat: He was tempted himself that he might succor them that are tempted, Hebr. 2. 18.

Fifthly, If he consider the issue that God will give: He will give issue out of temptation, 1 Cor. 10. 18. He will cread down Satan, Rom. 6. 20. He will •… stablish us, after we have suffered a while, 1 Pet. 3. 9, •… 0. If we resist the Devil, he shall fly from us I am. 4. 7, 8 If he lead us into temptations, he will deliver us from evil, Math. 6. 13. The Lord will break the head of the great Loui •… han, the crooked Serpent, the Dragon of the Sea, Isaiah 27. 1.

6. If he consider the effects of temptation; it is the School of Christ, to train us up in spiritual souldierie; they cannot hurt us, they make us more humble, 2 Cor. 12. 8, 9. They are for our trial, 1 Pet. 1. 7. Satan doth but win •… ow us, we lose nothing but our chasse, Luke 22. 31.

Ob. But it seems, temptations ar •… a grievous evil, because we are taught to pray against them in a special manner in the Lord's Prayer, which shows that my estate is miserable, in that I am led into temptation.

Answ. It is true, that we must pray against temptations, and that it is a judgment; but yet no other, then sickness, poverty, or the like: and therefore we are not to pray against them simply, but with submission to God's will; only we must pray absolutely to be delivered from the evil of temptation, which latter words do restrain or correct the former.

Quest. But when I am tempted, how may I know that I am not overcome of the temptation?

Answ. Observe thine own heart in the entertainment of those vile iniections. If thou abhor them as soon as they come in, and give no 〈◊〉 of consent unto them, thou art free. For Christ himself was tempted by evil cogitations cast into his mind: (for the Apostle saith) He was tempted in like manner as we are, and yet he was not guilty of the evil of the temptation. It is true, that for the most part we are infected in some degree or other by it: But yet it is not impossible for man to be free from the evil of temptation, as that example shows.

But secondly, thou mayest know whether thou be overcome or no, by two signs. For first, If thou feel the temptation to be an affliction to thee, and account it an evil day, and art burdened under it, as if it were a very buffeting of thy body, thou art yet safe: The Devil hath no victory, thou art not led captive, all this while Paul was worse feared then hurt, 2 Corinthians 12. 7, 8, 9. Secondly, All the while thou resistest by prayer, and wrastlest with it, and keepest thy spiritual weapons in thy hands, thou art the conqueror; for thou art assured of God, If thou resist, the Devil will sly from thee in due time. Thou art never overcome, till the temptation please thee, and thou resoluest to make no resistance spiritually, James 4. 8.

Quest. But what if I be overcome? Am I not in a desperate cnodition, if the temptations have prevailed over me?

Answ. Thy case is mournful, but not desperate: For Peter and David were overcome of the temptation; and though it cost them many tears, yet they were recovered. Christ hath made intercession for thee, and will heal thee, if thou make thy recourse unto him, and penitently plead for mercy before the Throne of Grace.

CHAP. XI.

HItherto of the consolations against the temptations of Satan. There remain two other distresses of the Spirit; the one arising from the sense of daily infirmities; the other from the fear of falling away, and losing of what we have.

For the first, There are many ways by which a Christian may fence his heart against the discouragements that arise from the sense of daily infirmities▪

And these promises are of two sorts: For they are either such as give us arguments of coōsolatin in themselves, or such as withal remove the objections are wont to arise in our hearts upon some particular consideration of the manner of the infirmities in us.

By infirmities, I mean defects, ignorance, indisposition, fear, discouragements, forgetfulness, omissions, distractions, particular falls through frailty, some kinds of evil thoughts, dullness, vnchearfulnesse, doubts, and the evil of our good works.

The Arguments of Consolation are:

1 There are differences in the degrees of the age of Christ in us Some Christians are but weak, young ones, Lambes, Babes, new formed; and God knows it, and looks for no more from such, then what agrees to their age. He is a compassionate Father, that doth not require the same power of gifts in a weak Christian, which he looks for in a strong.

2 It should much ease us to remember, that we are not under the Law, but under Grace, Rom. 6. 14. We are delivered from the rigor of the Law, God now doth not expect perfection from us, nor accounts us as transgressors, because we are imperfect, but hath received us to the benefit of the new Covenant: In which, perfection is only required in Christ, and uprightness in us.

3 We may be very weak in strength and power of gifts, and yet very fruitful: We may do much good while we are in the Infancie of Grace, which the cōparis •… n of the vine, (to which the godly are resembled) shows. The Vine is not the strongest of Trees, and yet is more fruitful in pleasant fruit, then many other Trees, not of the field only, but of the Garden also. Now the godly are likened to the Vine, Isaiah •… 7. 2. to show, that all their weakness not withstanding, they may be •… abundant in pleasing fruit.

4 The goodness of God •… nature should much encourage and comfort us herein: And so if we consider four praises in the nature of God.

First, He is gracious: he stands not upon desert, we may buy of him without money; he can love us for his own sake, though we be able no way to plead our own merits, Isaiah. 55. 1, 2, 3.

Secondly, He is merciful, yea mercy pleaseth him; it is no trouble to him to show mercy, but he delighteth in it, Mich. 7. 18.

Thirdly, He is slow to anger Infirmities will not provoke him to wrath; he can d •… light in us still, though we have many wants and weakeness •… s, Ps. •… 05.

Fourthly, He is ready to forgive. If •… y our too much careless •… sse a •… d frequency in offen •… ing he be •… edged to d •… leisure, yet •… e is quickly pacified, a few prayers and tears in the confession of our faults will turn away all his displeas •… re, so as he will remember our iniquity •… no more, Psalm 〈◊〉 .

•… solely The I •… l will s •… eng then his own work in us by his Spi •… it; and though grace be but in th •… bu •… , yo •… his bl •… ssing shall be upon •… r bud •… , and 〈◊◊◊〉 gr •… as the will owes planted by the water-courses: The hopes of increase, should stay us against the present sense of weakness, Isaiah 44. 2, 3, 4.

6. There are many things comfortable to be thought upon in Christ.

For first, He makes account to find us sick, and sinners, he doth not expect to find us righteous altogether: He came not to call the righteous, but sinners to repentance, Mark 2. 17.

Secondly, We have such an High Priest, as knows how to have compassion upon those that are out of the way: He is touched with our infirmities, he doth rather pity us, then hate us for our weaknesses, Hebr. 4. 15.

Thirdly, His intercession covers our infirmities. If any man sin, we have an Advocate, even Jesus Christ the righteous, who is the propitiation for our sins. He takes an order in Heaven, that God shall not be turned away from us, he makes daily intercess •… ō for us.

Fourthly, His blood will powerfully cleanse our conscience from the deadness which is in our works, Heb. 9. 14.

Fifthly, He is the Lord our righteousness, & that is his name by which he will be called, Ier. 23. 6. His perfect righteousness is as truly ours, as if we had performed it our selves: So as although we be most imperfect in our selves, yet in Christ God can find no fault in us, nor see any transgression: though our sanctification be spotted, yet our justification hath no blemish in it.

7 The helps God hath afforded us in his Ministers, may be some ease unto us: though for weakness we be but •… ambs, yet God hath provided for us; he hath given us Shepherds to feed us, and given them a charge to look to his Lambes, as well as his Sheep. The Church is compared to a nurse with breasts, and we have a promise to suck out of the breasts of her consolations, Ierem. 23. 4. Isaiah 56. 11, 12, 13. John 23. 19.

8 We should especially be refreshed with the consideration of diverse particular favors God hath assured us of in his Word: as,

First, That he will not deal with us after our sins, nor reward us after our iniquities, Psal. 103.

Secondly, That he will spare us, as a man spareth his son that serveth him. No father can show compassion like to that which God will be bound to show to his children, Mal. 3. 17.

Thirdly, that the smoking flax shall not be quenched, & the bruised reed shall not be broken; though grace were in us but like the heat in the week of the Candle when the light is out, yet God hath taken order that it shall not be extinguished, Isaiah 42. 3.

Fourthly, That in all times of need we shall have access unto the Throne of Grace, and obtain a supply of all our wants; so as we may go boldly to ask what we need in the Name of Christ, and it shall be given us, Hebrews 4. vlt.

Fifth, That he will accept of our desires, and our will to do his service shall be taken for the deed, so as he will reckon of so much good to be done by us, as we desired and endeavored to do: our works are as good as we desired to have them to be: The preparations of our hearts are reckoned with God as great things, Isaiah 55. 1. Ierem. 30. 2. 2 Cor. 8. 12.

Sixthly, That in all his dealing with us, he will use us in all compassion with a tender respect of our weakness. Our weeping and supplication shall be accepted before him, and he will cause us to walk in a straight way, in which we shall not stumble, Ier. 31. 9. In all our afflictions, he is afflicted. In love, in care, in pity, he will redeem us, and carry us as in the days of old, Isaiah 63. 9. As he hath borne us from the womb, so will he be the same still unto old age, even unto the gray hairs. He will carry us in the arms of his compassion: He hath made us, he will bear, even he will carry, and will deliver us, Isaiah 46. 3, 4. He will gather the Lambes with his arms and carry them in his bosom, and gently lead those that are with young, Isaiah 40. 11.

Seventhly, That he will supply all our necessities out of the riches of his glory, Psa. 4. 19.

Eighthly, That he will pass by our mere frailties, and take no notice of the errors of our lives that arise from mere infirmities; There is no God like unto him for passing by transgressions, Mich. 7. 18.

Ninthly, That he will strengthen us, and make us grow in the gifts bestowed upon us: The Lord will be the hope of his people, and the strength of his Children of Israel, Joel 3. 16. He giveth power to the faint, and to them that have no might, he increaseth strength: they that wait upon the Lord, shall renew their strength, Esa. 40. 29, 31 He will be as the dew to his people. They shall grow as the Lily, and cast forth their roots as Lebanon. Their branches shall spread, and their beauty be as the Olive tree, and their smell as Lebanon. They shall revive as the Corn, and grow as the Vine, Hosh. 14. 5, 6, 7.

And to assure all this, God would have us to know that he hath married us unto himself, and holds himself tied in the covenant of marriage with all kindness and faithfulness, to take the care and charge of us forever, Hosh. 2. 19.

9. To conclude the first sort of promises, what knowest thou what God may bring thee unto, notwithstanding thy weakness? He can make thee to multiply as the bud of the field. He can make thee increase and wax great. He can make thee attain unto excellent ornaments, Ezech. 10. 7. Since thou art the branch of his planting, the work of his hand, he may greatly glorify himself in thee, so as thy little one may be as a thousand, and thy small one as a strong Nation. God can perform it in his due time, Isaiah 60. 21, 22. Though thou have but a little strength, God hath set before thee such an open door, as no man can shut: and God can make thee stand in the love of the truth, without denying his Name when the hour of temptation comes upon the World, and many of great understanding fall, Reu. 3. 8, 9, 10.

Hitherto of the principal consolations in the case of infirmities.

CHAP. XII.

IT followeth that I should answer certain objections which do usually depress the hearts of men, and by the trouble of which they neglect the former consolations.

Ob. Some one may say, My infirmities are the more grievous, because I find affliction of spirit joined with them. These terrors and passions upon my heart do dismay me, and make me doubt, those comforts do not belong unto me.

Sol. God may afflict thy spirit and yet be well pleased with thee; yea therefore thy case is the more comfortable because thou feelest the weight and burden of thy sins, as the places of Scripture following, most evidently and comfortably show: namely,

Psalm 34. 15. The eyes of the Lord are upon the righteous, and his ears are open unto their cry.

Math. 11. 28, 29. Come unto me all ye that are weary and heavy laden, and I will ease you.

Takemy yoke on you, and learn of me, that I am meek and lowly in heart, and you shall find rest unto your souls.

Ierem. 31. 25. For I have satiate the weary soul, and I have replenished every sorrowful soul. And their soul shall be as a watered garden, and they shall have no more sorrow: the latter part of the 12. verse &c.

Isaiah 63. 9. In all their troubles he was troubled, and the Angel of his presence saved them. In his love and in his mercy he redeemed them, and he bare them and carried them always continually.

Psalm 31. 21, 22. Blessed be the Lord: for he hath shown his marvelous kindness towards me in a strong City.

Though I said in my haste, I am cast out of thy sight; yet thou heardest the voice of my prayer, when I cried unto thee.

Psal. 103. 9. He will not always chide, neither keep his anger forever.

Ob. But I offend daily.

Sol. That is clearly answered in God's promise: For he saith, he will multiply pardon, or abundantly pardon, Isaiah 55. 7.

Ob. But I find I grow worse then I have been, my heart is much out of order.

Sol. If there be an heart in thee desirous to return; there is comfort also against this distress. The Lord will heal thy back-stiding, if thou take unto thee words to confess thy falling away, Hosh. 14. 2, 3, 4. Behold (saith the Lord) I will bring it health and cure, and I will cure them, and reveal unto them the abundance of peace and truth, Jeremiah 33. 6. There is healing in the wings of the Son of righteousness, and ye shall go forth and grow up as the Calves of the Stall, Malachi 4. 2.

Ob. But I am extremely burdened with my ignorance, this is a continual grievance unto me.

Sol. There are many comforts against ignorance.

1. It is a special promise of God in the new Covenant, that he will write his Laws in thy heart, and he will make thee to know the Lord: Thou mayest go boldly to the Throne of Grace, to beg further illumination of the Spirit of God. This is one of the suits God cannot deny.

2. God hath promised to lead thee by a way which thou hast not known: He will preserve thee by his knowledge, though thou be unacquainted with the way thyself. He that lede his people from Babel to Zion, when they scarce knew a foot of that long way, will lead thee in the strait way, from Earth to Heaven, if thou seek a way of God as they did, Isaiah 42. 16.

3 We have such an High Priest as knows how to have compassion on the ignorant. He that required that property of the High Priest in the Law, will much more express it himself, Hebrews 5. 1, 3.

4. This must be thy glory, and the crown of rejoicing, that though thou be ignorant of many things, yet thou knowest God, and Christ crucified, and this is eternal life, John 17. 3.

5 The Ministers of the Gospel are ours, and therefore if we attend upon the Word, and continue in it, we shall know the truth: their instructions shall be daily distilled into thy heart like drops of rain, 1 Cor. 322, 23.

6 The anointing thou hast received, shall teach thee all needful things, and lead thee into all truth, 1 John 2. 27.

7 There is a seed of heavenly doctrine cast into thy heart, which shall even remain in thee. It is indelible, it cannot be blotted out, 1 John 3. 9.

8 Lastly, Knowledge is the gift of Christ, and as we know that he is come, so we believe that he will give us understanding, that we may know him that is true, and we are in him that is true, even in his Son Jesus Christ: this is the true God and eternal life, I John 5. 20.

Ob. But we want or have lost the means of knowledge; our Teachers are taken frem us.

Sol. It is true; Where vision faileth, the people faint, but yet:

1 After God hath given you the bread of affliction, and the water of adversity, he will restore Teachers, and no more restrain instruction, Isaiah 30. 20.

2. Though thou see no way of help, yet thou knowest not how God can provide: He can open Rivers on the tops of mountains, and he maketh the wilderness a standing pool, when his people thirst and cry unto him, Isaiah 41. 17. 18.

3. If ordinary means fail and be denied, God will then supply of his Spirit, & make that means which is left, to suffice for thy preservation and building up, Philip. 1. 19.

Now that there may be the more abundant support unto our hearts in this case of infirmities, I will open two places of Scripture that do meet with the most objections of our hearts.

The first is, Exodus 34. 6, 7. where the Lord proclaimeth the goodness of his nature, that all men may take notice of it, and give him the praise of his rich grace, where he so describeth the Lord, that in his titles he giveth an answer to many objections.

1. If thou say, thy infirmities may alienate the Lord from thee:

He answers, that he is Jehovah, always the same, unchangeable. He will not alter his love towards thee, but love thee to the end: and for the more assurance, he repeated that title twice, because he knows, we most doubt of that, and have most need to be succoured with that argument, as the foundation of all our comfort.

2. If thou say, thou hast strong inclination to sin, or strange temptations, or great impediments, or many adversaries and discouragements:

He answers, that he is God, or strong; to signify that nothing shall hinder the work of his grace towards thee, but he will keep thee by his power, and maketh his grace sufficient for thee.

3 If thou say, He is of pure eyes, and cannot but discern thy faults, and sin is sin in the sight of God:

He answers, That he is merciful.

4 If thou say, Thou deseruest no such mercy:

He answers, That he is gracious, and doth not stand upon desert: He will show mercy, not because thou art good, but because he is good.

5. If thou say, The daily repeating and renewing of thy sins may provoke him, though he be merciful and gracious.

He answers, That he is longsuffering.

6 If thou say, Thou hast many defects and wants to be supplied:

He answers, That he is full of goodness.

7 It thou say, Thou art ashamed of thy ignorance, which is more then can be conceived.

He answers, That he is abundant in truth to supply thy defects, and to perform his promise, though thou have but a little faith.

8. If thou say, Thou doest believe that God is all this unto some men; and that Abraham, and David, and others that were in great favor with God, have found all this: But for thyself, thou art so vile a creature, and so mean a person, as it is not for thee to expect such great things of God.

He answers, That he keeps mercy for thousands. He hath not spent all upon David, or the Patriarchs, or Prophets, or Apostles, or Martyrs, or Ministers; but he hath an Ocean of goodness still to be shown, without respect of persons, to all that come unto him for mercy.

9. If thou yet say, Thou art guilty of diverse sorts of sins and that it is not one offense only, but many that lie upon thee, and some of them such as thou darest not name, they are so vile.

He answers, that he forgives iniquity, transgression, and sin, that is, all sorts of sins, of nature, of weakness, or of presumption.

10. If any other should say, this is a doctrine of liberty, and may embolden men to sin:

He answers to that, he will by no means clear the wicked, those are favors only he will declare to the penitent, that are weary of their sins, and would fain •… ffend no more.

2. The second place is, Ezek. 36. 25. to the 37. where many objections are evidently answered, the consolations being fitted of purpose, so as every word almost prevents some doubt might arise in men's minds: as

1. Ob. I am exceeding loathsome, and a creature extremely filthy in respect of my sins.

Sol. I will pour clean water upon you; that is, I will wash your souls in the fountain of my grace, and both forgive you, and sanctify you.

2. Ob. Oh it cannot be that any means should do me good, I am so totally defiled.

Sol. Ye shall be clean: it is easy for God to cleanse us, it is our own unbelief hinders us: God hath promised our cleansing.

3. Ob. O but my sins are great and gross sins, I have offended more grievously then other men.

Sol. From your Idols and from your filthiness will I cleanse you; though thy sins were as great as idolatry in the first Table, or whoredom in the second, yet God can forgive and sanctify thee.

4. Ob. But my nature is so bad, that if I were forgiven, I should off •… nd again.

Sol. A new heart will I give thee; Where God forgives our sins, he gives us another disposition, and change our natures, verse 26.

5. Ob. O, but I am so ignorant I cannot but offend.

Sol. A new spirit will I put within you; He will give us understanding and wisdom.

6. Ob. But I am so dull and hard-hearted, that I am not sensible of my own distress and wants, and cannot be affected with the excellency of the goodness or promises of God.

Sol. I will take away the stony heart out of your body; God will cure us of hardness of heart.

7. Ob. But if my heart were softened, and that I had some feeling, it would grow hard and senseless again.

Sol. I will give you an heart of flesh.

8. Ob. O, but if all this were done for me, yet I know not how to order myself, and what to do to go on in a religious course of life.

Sol. I will put my Spirit within you, verse 27.

9. Ob. If the Lord do give me his Spirit, yet I fear I shall not be ruled by it, but offend and grieve the Spirit of God, through ignorance and want of strength.

Sol. I will cause you to keep my statutes, and ye shall keep my judgments, and do them. The Lord will work our works for us, and teach us to obey, and give us power to do what he commandeth.

10. Ob. I find a marvelous unfitness in the very things of my outward estate.

Sol. Ye shall dwell in the land; the Lord will bless us in outward things, as well as in spiritual.

11. Ob. But when I come to use the creatures, me thinks I see such unworthiness in my s •… e, that I am almost afraid to meddle with them.

Sol. I gave the land to your fathers: you hold these outward blessings, not by your deserts, but by my gift; and my gift is ancient, I bostowed these things on your fathers.

12. Ob. It may be so; our fathers were in covenant with God and more eminent men, and more worthy then we.

Sol. Ye shall be my people, and I will be your God; God's covenant of grace is with the fathers, and their generations after them▪ if he have been the fathers God, he will be thy God also, and thou shalt be of his people.

13. Ob. O, but I find such daily sins, and I am polluted in everything I do: I am many ways unclean.

Sol. I will also save you from your uncleanness. God will multiply pardon, he will forgive us, and comfort us against our sins after calling.

14. Ob. But how shall I believe all this? for I see, God hath plagued us by famine, scourged us with great want, which still lies upon us.

Sol. I will call for the corn, and increase it, and lay no more famine upon you, and I will multiply the fruit of the trees, and the increase of the field, &c.

15. Ob. But there is no condition on our part?

Sol. Yes, for all this shall be done unto you, when you remember your own evil ways, and your doings that were not good, and shall loath yourselves for your iniquities and for your abominations. These comforts belong to us, when we are thoroughly displeased with our selves for our faults. And besides, for all this must the Lord be sought unto; we shall obtain all, or any of these, but we must ask first, verse 31. 37.

CHAP. XIII.

HItherto of the comforts against our daily infirmities. The consolations against the fear of our falling away follow.

We may three ways comfort our selves against this fear, namely, if we consider God, or Christ, or our selves.

1. In God there are two things of excellent observation, both of them expressed in the Scriptures. The first is, that he hath undertaken to preserve us from falling away. The second shows us distinctly, how he will perform this.

For the first, that God will keep us from falling away, we have four things to assure us.

First, the promises of God directly to that end: for he assures us, that his Elect shall enjoy the work of their hands, and shall not labor in vain, Isaiah 65. 22, 23. The smoking week shall not be quenched, nor the bruised reed broken, Isaiah 42. 3. Not one of them shall be lacking in the whole flock, Ierem. 23. 4. God will build them. and not pluck them down, he will plant them, and not pull them up, Ier. 24. 6. He will confirm us, in and to the end, that we may be blameless in the day of our Lord Jesus Christ: for God is faithful, who hath called us to the fellowship of his Son Jesus Christ our Lord.

Secondly, the Decree of God, concerning which the Apostle saith, That the foundation of God remaineth sure: he know •… h who are his. Though Hymenaeus and Philetus fall away, yet none that call upon the name of the Lord, and depart from iniquity, can ever be lost, 2 Tim. 2. 19.

Thirdly, the attributes of God: and so there be three things in God may wonderfully settle us against this fear. The one is his faithfulness. The other is his power. The third is his immutable love: All three are laid to pawn for the performance of this preservation, & so pleaded in Scripture. For his faithfulness, the Apostle thence concludes, that the godly shall be confirmed to the end, as was alleged before, 1. Cor. 1. 8, 6. and so he reasoneth writing to the Thessalonians: The Lord is faithful, who shall stablish you, and keep you from evil, 2 Thess. 3. 3. And of the power of God these places speak, we are kept by the power of God to salvation, 1 Pet. 1. 5. I know (saith) Paul whom I have believed, and I am persuaded that he is able to keep that which I have committed to him against that day, 2 Tim. 1. 12. Now unto him that is able to keep you from falling (saith Jude) and to preserve you faultless before the presence of his glory, with exceeding joy: to the only wise God our Savior be glory, and majesty, dominion, and power, now and ever, Iud. 24. And for the love of God, that it is unchangeable, there is apparent proof, Whom he loveth, he loveth to the end, John 13. 1. so as we may be confident in this, that he which hath begun a good work in us, will perform it till the day of Christ, Philip. 1. 6.

Fourthly, we have the seal of God for it, and he hath given us earnest, that we shall certainly enjoy the inheritance purchased for us. And thus everyone that believeth, is sealed by the holy Spirit of promise, which is our earnest, Eph. 1. 14, 15. and therefore, we shall be established, 2 Cor. 1. 22.

Now for the second; If any ask how God will do this?

I answer, that the Scripture shows how this will be performed thus: For

1. God will not cast off his people, he will never forsake his inheritance, Psal. 94. 14. 1 Sam. 12. 22. For the Lord loveth judgment, and forsaketh not his Saints, and therefore they are preserved for •… uer, Psal. 37. 28.

2. God will put his fear into their hearts, that they shall not depart from him: For this is his Covenant with his people, that he will not turn away from them, to do them good, and he will put his fear into them, that they shall not depart from him, Ier. 32. 40, 41.

3. To make all the surer, he will put his Spirit into them, which shall lead them into all truth, and cause them to keep his statutes, and to do them, John 14. Ezech. 36.

4. He will uphold them, and order their ways, and keep their feet, that they fall not. The steps of a good man are ordered by the Lord, and he delighteth in his way: Though he fall, he shall not utterly be cast down: for the Lord upholdeth him with his hand, Psal. 37. 23, 24. He holdeth our soul in life, and suffereth not our feet to be moved, Psal. 66. 9. He will keep the feet of his Saints, 1 Sam. 2. 9.

5. Lastly, God will work their works for them, and continually assist them with his presence, and blessings, Esa. 26. Ezech. 36. Phil. 2. 13. And thus the comforts that we may gather from God.

Now secondly, in Christ there are three things may minister much establishment in our harts against this fear.

1. His intercession: he hath specially prayed for us, that God would keep us from evil, John 17. and therefore is able to save us to the uttermost, because he ever liveth to make intercession for us, Heb. 7. 15.

2. The consideration of his office herein. It is his work to be Omega as well as Alpha; to be the finisher of our faith, as well as the author of it: He is the end as well as the beginning, Revel. 21. 6. Heb. 12. 2.

3. The power of Christ. None can take us out of his hand, John 10. and as was said before, he is able to save us to the uttermost, Heb. 7. 25.

Thus of the consideration of Christ also.

Now thirdly, in our selves we may look upon three things, as we are in the estate of grace.

For first, we are borne again to a lively hope of an immorall inheritance reserved for us in heaven: Our new birth entitles us to heaven, and it is kept for us, and our hope is lively, 1 Pet. 1. 3.

Secondly, our seed abideth in us: It cannot be blotted out. He that is borne of God, sinneth not, because his seed remaineth in him, 1 John 3. 9.

Thirdly, eternal life is begun in us, John 17. 3. Now if it be life eternal, how can it end? How can we fall away from it? Natural life may end, but Splrituall life can never end.

CHAP. XIIII.

HItherto of Promises that concern affliction. And in as much as my purpose was but to fence the godly man (settled in his justification) against the grievances which might befall him in respect of afflictions, during the time of his pilgrimage here, I shall end with the discourse of those promises: saving that I will give a taste of the last sort of promise, viz. such as are encouragements to holy graces or duties.

I will not instance in the promises made to the love of God, to meekness, to such as seek God, to the love of the word, and the like: but only I will open the promises made to the prayers of the godly, and the rather, because Christians are most troubled about their prayers.

The promises that concern prayer, may be referred to three heads; For either they are such as assure us that God will hear the prayers of his servants; or they show us, what in prayer he will hear: or else they describe the wonderful goodness of God in the manner how he will hear. For the first, that the Lord will certainly hear prayer, these places of Scripture do most comfortably assure us.

Isaiah 58. 9. Then shalt thou call, and the Lord shall answer: thou shalt cry, & he shall say, Here I am.

Math. 21. 22. And whatsoever ye shall ask in prayer, if ye believe, ye shall receive it.

John 14. 13. And whatsoever ye ask in my name, that will I do, that the Father may be glorified in the Son.

1 John 5. 14, 15. And this is the assurance that we have of him, that if w •… ask anything according to his will, he heareth us.

And if we know that he heareth us, whatsoever we ask, we know that we have the Petitions that we have desired of him.

Job 22. 27. Thou shalt make thy prayer unto him; and he shall hear thee, and thou shalt render thy vows.

Job 33. 26. He shall pray unto God, and he will be favorable unto him, and he shall see his face with joy, for he will render unto man his righteousness.

Psal. 34. 15, 17. The eyes of the Lord are upon the righteous, and his ears are open unto their cry.

The righteous cry, and the Lord heareth them, and delivereth them out of their troubles.

Psal. 50. 15. Call upon me in the day of trouble, so will I deliver thee, and thou shall glorify me.

John 15. 16. That whatsoever ye shall ask of the Father in my name, he may give it you.

John 16. 23. And in that day shall ye ask me nothing: Verily, verily I say unto you, whatsoever ye ask the Father in my name, he will give it you.

For the second, it may much comfort us, if we consider that God will not only hear our prayers in general, but our voice, Psal. 5. 3. Our very desires, Psal. 10. 17. Our tears, Psalm 29. 12 The very naming of Christ shall not be done without regard, 2. Tim. 2. 19. Our groaning, Psal. 102. 20. When we are destitute of words to express our selves, our groaning, our tears, yea the very desires of our hearts is an effectual prayer to God. He doth not look what we do say, but what we would say. If we come like little children, and but name our Fathers name, and cry, making moan, it shall be heard.

3. But in the third point appears the wonder of his compassion: For

1. God will hear without despising their prayer, Psalm. 102. 17.

2. He will not reproach them, nor hit them in the teeth with what is p •… st, or their present frailties, I am. 1. 5.

3. He will prepare their hearts too; he will as it were help them to draw their petitions, Psal. 10. 17.

4. He takes delight in hearing their prayers, Prov. 15. 8.

5. He looks from heaven of purpose to hear their groans, Psal. 102. 19, 20. his ears are open, there is not the least impediment in his hearing, Psal. 34. 15. It is his very nature to be a God that heareth prayers; It is not contrary to his disposition, Psal. 65. 1, 2.

6. He thinks thoughts of peace, to give an end, & expectation, Ier. 29. 11, 12, 13.

7. He will be plenteous in mercy, to them that call upon him, Psal. 86. 5. I am. 〈◊〉 . 5. He giveth liberally.

8. He will answer them, and sometimes show them wondrous things, which they know not, Ier. 33. 3.

9. He will refresh them also with much joy and comfort of heart: He will be many times as the dew unto their hearts, Job 33. 26.

10. It is a singular compassion, that he will hear everyone that comes with petitions to him, he will except no man: all shall be heard: whosoever asketh shall have, Mat. 7. 7. Luke 11. 10.

11. It is yet more compassion, that God will hear them in all they ask, whatsoever they desire of him in the Name of Christ: They may have what they will, Mark 11. 24. John 15. 7.

12. The Spirit shall help their infirmities, when they know not what to pray for as they ought, Rom. 8. 26.

13. God will crown the prayers of his Servants with this honor, that they shall be the signs both of their sanctification, and of their salvation, John 9. 31. Rom. 10. 13. If God hear their prayers, he will receine them up to glory.

14. Lastly, The Lord shows a wonderful compassion in the very time of hearing prayer: he will hear in the morning, Psa. 5. 3. In the very season, the due time, when we are in trouble: yea so, as he will in our affliction in a special manner let us know, that he is our God, and that he will deliver us, Zach. 13. 9. Psa. 50. 15. and 91. 15. He is ready to be found, Psal. 46. 1. Daniel's prayers were heard from the very first day he made them, Daniel 10. 12. Yea God will hear us while we speak unto him, and answer us before we can express our selves unto him many times, Isaiah 65. 24. Yea the Lord heareth the prayers of his people, even when they think they are cast out of his sight, Psalm 31. 22.

THE Contents of the whole Book.

CHAP. I.

T HE only thing intended in this Treatise is, to collect for thy use (Christian Reader) those directions scattered here and there in the Scripture, which may, throughout the whole course of thy life, tell thee, what thou must do in the right order of thy conversation: how thou shouldest behave thyself towards God, and how thou shouldest carry thyself towards men, in all the occasions of thy life: in company out of company: in all duties either of righteousness or mercy: and how thou shouldest dispose of thyself in affliction, and out of affliction, at all times.

And thou mayest be the more encouraged to study and practice these rules, because thou hast the most express and apparent word of God to warrant and require thy obedience herein.

Be not so profane, as to think, that here is more to do then needs, or that I burden the lives of Christians with a multitude of unnecessary Precepts, and so make the way harder then it is: For I require thy obedience in nothing thou hast not reason to be persuaded to be enjoined thee by the pure Word of God: and thou must know, to the confusion of thy security, that he that will walk safely, must walk by rule, Gal. 6. 16. He is yet in darkness, and walks on in darkness, and sees not what he doth, or whither he goeth, that doth not make the Word of God the light unto his sect, and the Lantern unto his paths, Ps. 119. There is an holy order of life commended in the godly, Col. 2. 5. And God's promises are made to such as will dispose of their whole ways aright. A loose conversation is an ill conversation; and if ever we would see the salvation of God, we must be at the pains to dispose of our ways, and to see to it, that we dispose of our ways aright, Psal. 50. vlt.

The benefit thou mayest reap by this Treatise, is much every way, if the fault be not in thyself: for here thou mayest briefly behold the substance of a godly life; thou mayest in a short time inform thy knowledge in that great Doctrine of practical Divinity: But especially thou mayest by the help of this Treatise, see a sound way how to beautify thy own conversation, with the addition of diverse rules, which perhaps, hitherto thou hast not taken notice of: God hath promised much peace, and comfort unto such as will walk according unto rule, Gal. 6. 16. Yea he hath promised, that they shall see the salvation of God, that dispose their way aright, Psal. 50. vlt. It is true, it is a greater labor to travail in the way, then to show it; but yet it is a greater benefit to be shown the way. Howsoever, it may not be denied, but it is a greater glory to observe these Rules, then to know them, or prescribe them.

It may be thou wilt object, that the Rules are so many, thou canst never remember them, and so not profit by them. I answer:

If I have made the Rules no more in number then God hath made them in his Word, thou mayest not find fault with me.

Secondly, No man that is to learn any Trade or Science, but he meeteth with more directions then he can on the sudden reach to, or practice, and yet he rejects not his Trade or Science, because in time he hopes to learn it all. Would we put on a resolution to serve a Prentiship to Religion, and to work hard one seven years: Oh what work would we dispatch! How many Rules and knowledges would we grow skillful in! But alas, after many years profession of Christianity, the most of us, if all were put together, have not done the work that might have been done in few days.

Thirdly, I answer, that it is not necessary thou shouldest lay all these Rules before thee at once, but mark out certain choice Rules, so many as thou canst well remember, and strive, by daily practice, to bring thyself to some kind of dexterity in observing them. There be some Rules of each kind, which, if thou be a true Christian, thou knowest and obseruest already: These thou mayest continue to observe still, without loading thy memory about them. Now if those be omitted, then consider of the rest that remain, which of them do most concern thee, or would most adorn thy practice and profession, or are such as thou never hitherto didst make conscience of: Extract or mark out so many of those at that time, as thou wouldest in daily practice strive to attain, and when thou hast learned them, then go on, and prescibe to thyself new Lessons. To a carnal mind all the way of godliness is impossible, but to a godly and willing mind, all things, through the power and assistance of God are possible. God will accept thy desire and endeavor, and will add strength and might, and encourage thee in all his ways. By prayer thou mayest form any grace in thee, by reason of the power the Lord Jesus hath to prevail for anything thou dost ask the Father in his name.

The last benefit may come to thee, if thou daily read these directions, is that they will quicken thee to a great care of well-doing, and give thee cause to walk humbly with thy God, and abase thyself for thine own insufficiency. The Lord give thee understanding in all things, and unite thy heart unto his fear always, that thou mayest observe to do, as he commandeth thee, and not turn from the good way all the days of thy life.

CHAP. II.

THE Rules of a holy life may be cast into two ranks: the first containing such rules as are General: and the other, such as are Particular.

The general rules are likewise of two sorts: some of them concern certain general preparations, helps, or furtherances to an holy life, without which men in vain begin the cares or endeavours of a reformed life. And some of them comprehend those necessary rules which are to be observed in the manner of doing all holy duties, and so are of singular use to be always remembered, when we go about any service,

Of the first sort there are many rules; for they that will address themselves to order their conversation aright, must be soundly careful in the observation of these directions following.

1 He must examine himself about his faith and repentance; he must be sure he is reconciled to God, and hath truly repented himself of his sins, 2 Cor. 13. 5. For unless he be a new creature, he is no creature, but a dead man, and so utterly unable for the practice of these rules following: And without God we can do nothing; and without God we are till we live by faith. Besides, the pollution of our hearts or lives drawn upon us by the custom of sin past and present, will so infect all we do, that it will be abominable to God, and so lost labor.

This is the first Rule.

2. His next care must be to learn the knowledge of the rules of life. We can never practice what we know not; and therefore our next care and pains must be to get the knowledge of God's ways distinctly and effectually into our heads and hearts. Our direction must not be in our books, but in our heads: and a Christian must have his rules always before him, that so he may walk circumspectly, by line and level, Ephes. 5. 15. understanding the will of God in what he is to do. He is in the way of life, that hath and keepeth instruction, how to live, Proverbs 10. 17. whereas he that will not be at the pains of getting instruction, erreth, as Solomon saith: And therefore we must take fast hold of instruction, and not let her go, but keep her for she is our life, Prov. 4. 13. Knowledge then, of necessity must be had, or in vain we go about to live well. Now this is such a rule, as must not slightly be passed over: and it is not enough thus in general to require knowledge, but withal, I would show certain choice rules to be observed by us, if we would take a sound course to attain knowledge. He then that would prosperously seek sound knowledge, must remember these directions.

First, he must esteem knowledge, and labor to frame his heart to an high estimation of it, accounting it as great treasure, accounting the getting of wisdom above all gettings, Prov. 4. 7. We must seek for knowledge as for silver, and search for her as for treasure, and then with wonderful success shall we understand the right fear of the Lord, Prov. 2. 4, 5. else our labor will be blasted and fruitless, if we bring mean thoughts to the exercise of directions for the attaining of knowledge.

Secondly, he must take heed that he consult not with flesh and blood, Gal. 1. 16. He must not regard other men's opinions, or his own carnal reason, but resolve to give glory to God and his Word, as willing to believe or do whatsoever the Lord saith unto him.

Thirdly, he must redeem the time, Ephes. 5. 16. Inasmuch as he hath lost so much time past, he must now provide to allow himself convenient and certain time to be spent this way for the attaining of knowledge; else to study by snatches and uncertainly, will be to little or no purpose. To complain of ignorance, will not serve the turn, nor will the pretence of worldly business excuse us: and therefore we must buy so much time of our occasions as may be competent for the supply of our wants in knowledge.

Fourthly, in seeking knowledge, he must be wise for himself, Prov. 9. 12. He must strive to understand his own way, so to be careful to know the generals about Religion, as his special care be in all things to refer what he reads or hears, to the particular directions of his own soul. This is a rule of singular use, if it could be beaten into men's heads; and for want of this, many Christians, after long pains and much time spent, have been found exceeding ignorant.

Fifthly, he must be swift to hear, James 1. 19. with all frequency and attention, making use of the public ministry, striving with his own heart against deadness and drowsiness, and removing all impediments might be cast in his way from the world or his worldly occasions, observing all opportunities for hearing, especially when he seeth the heart of his Teacher enlarged, and the power of doctrine more then at other times or in other things.

Sixthly, he must avoid vain questions, and fruitless contemplations, Tit. 3. 9. 1. Tim. 6. 20. 2 Tim. 2. 23. When the light of doctrine was so great in the Primitive times, this was one practice of Satan, to draw aside the studies of Christians from necessary and solid truths, to Genealogies, or quarrels about words or vain controversies, falsely called oppositions of science. We must therefore be warned of this method of Satan; and till we know clearly the ways of life, allow our selves no time for more remote studies, or fruitless controversies. What riches of knowledge might some Christians have attained to, if they had spent the time (they have employed about controversies, genealogies, and general knowledge) in the sound building of themselves up in such things as their s •… ules apparently stand in need of?

Seventhly, he must not rest satisfied with a small measure of understanding; he must not give over when he hath gotten a little knowledge more then he had: he must desire to increase in knowledge, and never be well pleased with himself, while he is but a child in understanding, 〈◊〉 Cor. 14 20.

Eighthly, he must inquire and take counsel, he must propound his doubts daily and carefully. He that would know much, must ask much; he must break off that wretched silence he is prone to, and provide, if it •… ee possible, to enjoy the favor of someone or moe, that are able to resolve his doubts from time to time. This rule hath incredible profit in it, if it be rightly practiced, Prov. 15. 12. and 20. 17, 18, and 27. 9.

Ninthly, and lastly, he must be rightly ordered in respect of his Pastor. For the principal means of knowledge, is assigned of God to be in the ministry of his servants: and therefore if we would attain knowledge, we must dispose our selves aright towards our Teachers; and to this end we must look to it.

First, that we pray for them, that their word may run and have free passage; and that God would make them able to open unto us the mysteries of his will. 2 Thess. 3. 1, 2, Col. 4. 3. Ephes. 6. 19.

Secondly, we must keep then directions, and make conscience of it to be careful to obey them; in what they command us in the Lord, 1 Cor. 11. 2.

Thirdly, we must take beede of discouraging them: for this is not profitable for us. For the more cheerful and comfortable their hearts are, the more apt they are to find out profitable things for us, Heb. 13. 17, 18. 1 Cor. 16. 10, 11.

And thus of the first and second rule.

Thirdly, he that would redress his ways aright, must get out of the way of wicked men: he must give over evil company and sequester himself from the counsel and society of carnal and profane persons. The necessity of this rule is, both proved and urged in these and many other Scriptures; Prov. 4. 14. Psal. 1. 1. 2 Cor. 6. 17. Ephes. 5. 7, 8.

Fourthly, he must bring a mind full of care, and desire, and resolution to practice the rules when he hath learned them: he must, as the phrase is, observe to do God's will, Deut. 5. 32. He must be watchful and diligent; he must ponder upon the ways of God, bewaring lest he either neglect or forget to do them, Deut. 6. 17. and 32. 46. and 8. 11. 1 Cor. 16. 13. Prov. 4. 26. We must follow after righteousness, 1 Tim. 6. 11. and bind directions as signs upon our hands, &c. Deut. 6. 8. If we could be thus awakened, this rule would breed us unspeakable good in our conversation.

Fifthly, he must endeavor to settle his head and his estate, in respect of his worldly affairs. It is a singular help to godliness, to reduce our outward callings in order: and every days experience shows, that confusions in worldly business breed miserable neglect in God's service. And therefore he that would profit in an orderly course of life, must provide to use the world so, as he may serve the Lord without distraction. He that would run a race, abstaineth from all things that might encumber him. No man that warreth, entangleth himself with the affairs of life, that he may please him who hath chosen him to be a soùldür. And therefore we may not think it much, if in our spiritual course, God lay some restraint upon us, in respect of the cares and encombrances in our outward callings, 1 Cor. 7. 29, 35, &c. 2 Tim. 2. 4. 1 Cor. 9. 25.

Sixthly, he must walk in the way of good men, both setting before him their practice, as patterns of imitation, as also by conversing with them, that thereby he may gather encouragement, and help in well-doing. He is deceived, that thinks to go alone, and yet go prosperously in the course of a godly life: He may profit, and learn by many things he heareth, receiveth, and seeth among the godly, Prov. 2. 20. Phil. 4. 8, 9.

Seventhly, he must not be the servant of men, 1. Cor. 7. 23. Other men's humors must not be the directiō of his practice. H •… must so depend upon persons by hopes to get anything by in this world, as he be not thereby hindered in works of Religion, knowing, that he is Christ's freeman.

He must haste to, and look for the coming of Jesus Christ, 2. Pet. 3. 12. He must often remember his latter end, and daily set before his eyes the coming of Christ, striving to stir up in his heart the desire after Christ, praying for it, and dispatching those works that may prepare him thereunto. The remembrance of our accounts in the day of Christ, will wonderfully quicken men to the care of well-doing; and the cause of viciousness, and miserable neglect, and procrastinations of many, is, their forgetting of their latter end. A great reason why the directions about godliness are not entertained, is, because men put far away from them the Day of the Lord: whereas the remembrance of the revelation of Jesus Christ, would put spirit and life into us. He dares not say from the heart, Come, Lord Jesus, come quickly, that is not resolved diligently to work the works of Christ.

9. He must not stay for company, but rather choose to run alone; or with a few, then hazard the loss of the Crown. Our life is a race, and as in a race men stay not for company, but strive who may run foremost: so it is in the race of godliness: He must so run as he may obtain: he must set out with the first, and run as it were for his life: As he must make use of the society of the godly, so he must not stay, till his carnal friends and acquaintance will set out with him: He must be of Joshua's mind, that if the whole world will live in wickedness and profaneness, yet he and his house will serve the Lord, 1. Cor. 9. 24. and 14. 12. Joshua 24. 15.

Tenthly, he must in all things give thanks; when God gives him success in anything, or prospers the means to him, and helps him with victory over any sin, or strength to perform any duty, or bestows upon him any spiritual blessing, he must remember to praise God in the name of Jesus Christ. This will quicken him: Daily thankfulness will breed daily alacrity in well doing. He that will not be thankful for beginnings of success in the practice of holy duties, will not hold out: This is the special will of God in Christ, that we should in all things give thanks, 1. Thess. 5. 18.

11. He must study to be quiet, and follow peace with all men, meddling with his own business, and avoiding all occasion of contention, that might distract him in his own course. A busy body is as good as nobody in respect of sound progress in sanctification. It is an excellent skill to be able to avoid the entanglements of discord; especially he must provide to have perfect peace with the godly. Though God be able to sanctify the oppositions of unreasonable men, yet we must take heed of drawing needless troubles upon our selves; for that makes us neither to be; nor to be accounted the more holy, but contrariwise. The Apostle could not speak unto the Corinthians, as unto spiritual men, but as unto carnal; at the best, but Babes in Christ: and the reason was, because there was strife, and envy, and division amongst them, Heb. 12. 14. Mark. 6. vlt. 1 Cor. 3. 3.

12. His eyes must look straight, and his eye-lids right before him, Prov. 4. 25. He must take heed of going about, and fetching of compass in religion, Ier. 31. 22. He must be still amy •… at the mark of the high price of his calling: being sure that the things he employeth himself in, tend directly to the furtherance of his salvation, & not lose his time in unprofitable studies, or practices, proceeding frō one degree to another, till he come to a ripe age in Christ.

13. He must be conversant in the Scriptures, and be familiarly acquaint •… d with them, that they may dwell plenteously in him: For those good words of God have not only light in them to direct us, but power also to assist us to do what they require, and by the daily reading and h •… ring of them, we shall be excited to more care of well-doing: we must excercise our selves •… n the Word day and night; and never let them depart out of our hearts, but keep our hearts still warm with the heat that comes from them, never suffering the warmth to go out through our long forbearance of the use of them, Col. 3. 16. Psal. 1. 2. Josh. 8. Isaiah 8. 16, 20.

14. He must carefully 〈◊〉 in 〈◊〉 first lo •… e, Revel. 2. 4. The Lord is wont at sometimes or other, about the first conversion of a sinner, to show himself with such power in his ordinances, and to reveal unto him such glories in the merits and gifts of Jesus Christ, and the happiness of his estate in him, that his heart is thereby fired to a cheerful liking of the means of salvation, and of godly persons, and to a wonderful desire of God, and care to please God. Now he that would prosper in a Christian course, must be wonderful careful to preserve affection, & this spiritual love in his heart, and watch against, and resist the first beginnings of decay, or coldness, or declining in his heart, and take heed of suffering his heart to be drawn away by the deceitfulness of sin, or the enticements of the world.

15. He must covet earnestly the best gifts, 1 Cor. 12. vlt. There are some duties in piety, or Mercy, or Righteousness, which in respect of our places do most concern us, & would in a more special manner adorn our particular profession: so are there some gifts which do advance our communion with God, and do make us more profitable amongst men. Now these things we should study, and earnestly labor to frame our selves to, & to express them more effectually in our conversation. This no doubt is the reason why the holy Ghost doth in the Scripture make Catalogues of certain special duties, or graces singled out from the rest, and sitted to the conditions of the people who are written to: and this would be a singular advantage to us, if we also would single out to our use some few of the chiefest virtues or duties which we would daily set before us, an •… strive by prayer and all holy endeavor to fashion them to the life in our hearts a •… d lives.

16. He must renew often his mortification; man's heart is like fallow ground, which is not fit to receive seed, till it be broken up, and at best it is like a garden which will often need weeding. If we do not at sometimes in special manner humble our souls before God, worldly cares, or carnal delights will over-grow our desires and our practice, and choke the seed of the Word received by us: we must keep under our bodies, and bring them in subjection, and be often dragging our lusts to the cross of Christ, there to crucify them. Our practice is like to sowing, which presupposeth plowing before, Ier. 4. 3, 4. Hosh. 10. 12. 1. Cor. 9. 27.

17. We must watch for the opportunities of well-doing, and take heed of procrastination: he must seek righteous •… esse, and haste to it, he must not put it off till tomorrow, Isaiah. 6. 8. Prov. 3. 28. and 2. 4. Amos. 5. 14.

18. He must remember the Sabbath Day to sanctify it. The commandment concerning the keeping of the Sabbath, to sanctify it, is placed in the midst between the two Tabels, of purpose to show that the keeping of the Sabbath, is a singular help to all piety and righteousness; and God hath promised a special blessing to the observers of the Sabbath, and gives strength by the rest of that day, •… he better to perform holy duties all the week after, Commandment, 4. Isaiah 38. 1 •… .

19. He must meditate much on the example of the godly of all ages, and strive diligently to learn their ways, and to quicken himself by the thought of their care, zeal, and sincerity. And thus he may also profitably set before him the examples of such of his own acquaintance, as excel in the gifts of Christ, and fruits of well-doing. The example of good men should be as forcible to draw us to good, as the example of evil men is to incline others to evil: we have been compassed about with a cloud of witnesses, who have lived in all ages of the Church: we must therefore stand in the ways & see, and ask for the old way to walk in it, and with all gladness follow any that are fit to be guides to us therein, Hebr. 12. 1. Ier. 12. 19. & 6. 16.

20. He must go daily to him that teacheth to profit, begging of God to show him a way, and to lead him by his Spirit unto the right practice of every holy duty, even to guide him in the plain path, Isaiah 48. 17. •… sal. 27. 11.

Thus I have s •… t down those rules which are general helps unto godliness, and must be attended by a Godly Christian.

CHAP. III.

NOw before I proceed unto the rules that concern the manner of well-doing, I will add to the former directions, nine Cautions, or nine things which a Christian must take heed of in his practice of holy duties: As

First, he must take heed of wretchlesnesse, or a scornful carelessness of his own ways: he must not despise his ways, as if he cared not how he lived, or rested satisfied to be still as he was: this carelessness proves the bane of many a soul, whereas He that keepeth his soul, keepeth his way, Prov. 19. 16. and 2 •… . 8.

2. He must take heed of precipitation, or rashness, or too much haste: this is the ground of much false zeal, and the cause of strange evils in the presence of some Christian: but the godly Christian must learn of Solomon to prepare his work in the field, and then build his house: he must get sound knowledge of the warrant of his actions, & guide his affairs by advice, and with serious preparation fit himself to the doing of what he is sure is good. He that hasteth with his feet, sinneth: what is done rashly, cannot be done well: Prov. 19. 2. As procrastination is a great vice; so precipitation is no virtue, Prov. 24. 27. & 28. 26.

3. He must have no confidence in the flesh, he must not rely upon his own wit, memory, reason, desires, virtues, praises, or power; but all his comfort and affiance must be in the merits, intercession, virtue and assistance of Jesus Christ his Savior, Phil. 3. 3.

4. He must not haste to be rich, for the desire of money is the root of all evil: and they cannot be at leisure for good duties, that are so eager to compass great things in the world, Pro. 23. 4. & 28. 20.

5. He must take heed of the snares that rise from distrustful fears: There is a snare in fear, Pro. 29. 25. There are many fears will assault a man that resolves to live well; as the fear that he cannot do good duties; the fear that God will not accept what he doth; the fear lest men should scorn him, or contemn him, or lest he should lose the favor of his friends, or such like. Now against all these must the godly mind be armed, and take heed that those fears prove not great hindrances to him; and especially take heed of that unbelief, or counterfeit humility, by disabling himself, or mistrusting God contrary to his nature and prom •…

6. He must take heed of adding to or detracting from the word of God: He must not imagine more sins then God hath made; that is, not trouble himself with fear of offending in such things as God hath not in his Word forbidden: and so likewise he must not impose upon his own conscience, or other men's, the necessity of observing such rules of practice as God never prescribed. This caution would ease the hearts of many Christians, if it were discreetly observed and applied, Pro. 30. 6.

7. He must take heed of hardening his neck against reproofs: Pro. 26. 1. He must needs run into headlong evils, that is so proud as not to hear advice, or to reject reproofs; and it will be a singular furtherance to an holy life, to be easy to be entreated to leave his offenses, and to mend his errors.

8. He must take heed of beholding vanity David. prays, that God would turn away his eyes from beholding vanity. He that would forsake vanity, must avoid the presence of vain persons, and the too much contemplation of vanity, shunning the reading and discourse of the enticement of others unto any sin, Psal. 119. 37.

9. And lastly, he must take heed of the beginning of evils in his own heart: he must keep his heart with all diligence, for there on cometh life. His practice will be easy to him, if he resist sin in the beginning, and drive out Satan from his holds, within his soul; whereas he cannot but be much entangled and encumbered, that allows himself in the secret entertainment of contemplative wickedness; he must watch his heart, and strive for inward purity, Prov. 4. 23.

CHAP. IIII.

HItherto of the first sort of general Rules. The second sort concerns the manner of well-doing. There are diverse things in the general, which are to be observed of the godly Christian in all good duties, which he ought to have perfect in his memory, and such as he might bring with him at all times to form his heart in respect of them, to beget in him that holy m •… ner of carrying himself, which is requisite unto the acceptation of the good things he employeth himself in: and the rather should he be moved to the care of learning and expressing of these things, because the matter of good duties may be done by wicked men, as they were by the Pharisees, and yet all abomination to the Lord. That therfeore he may not lose that he worketh, he must strive in every good action to express these nine things following in the manner of his behavior.

The first thing required in the manner of every holy duty, is, Zeal. It is not enough that he do the duty, but he must do it affectionately, bringing with him the stirring of the desires of his heart, answerable and agreeable to the duty he would perform. Zeal hath in it two distinct things, willingness and fervency. It must not seem evil to him to do God's work; and in doing it, he must lift up his heart, so as he perform it with all his might, and with all his soul: and this he doth, when either he brings an heart delighting in good works, or when he judgeth himself for what deadness, or distraction, or unwillingness he finds in himself: he is accounted zealous, when he strive •… for it, and lifts up his soul against the impediments which burden him. This zeal is n •… cessary; Christ died to redeem a people unto himself, not only that would do good works, but that would be zealous of good works, Tit. 2. 14.

2. The second thing required in the manner of good duties, is sincerity; all his actions must be done in the sincerity of his heart. The life of a Christian is like a continual Passe-over: Now this Feast, he must keep always with the unleavened bread of sincerity, 1. Cor. 5. 8.

Now this sincerity he must show diverse ways, as,

1. By the truth of his heart, as it stands opposed to hypocrisy: he must not talk of well-doing, or seem to do it, but he must do it indeed.

2. By his respect to all God's commandments; when he can say with David, I esteem all thy precepts, concerning all things, to be right, and I hate every false way. He that is truly sincere, accounteth that every word of God is good, & desires to yield obedience in all things. He hath not his reservation, or exception. He doth not with Herod give himself liberty to lie in the willful breach of one commandment, resting satisfied to have reformed himself in other things. And he would have God to forgive him all his sins, so his heart desires to forsake sin, and so he desires also to do every part of God's work.

3. By propounding the glory of God, as the chief end of all his actions: His praise must not be of men; nor must he do good duties for carnal ends, 1. Cor. 10. 31.

4. By obeying without expostulating, though God give no apparent reason of his commandment. Thus Abraham shown his sincerity, when God bade him go out of his own country, though he knew not whither he should go, Heb. 11. 8. This is to obey simply, because God hath commanded it.

5. By obeying absent as well as present, in all companies as well as one. This praised the sincerity of the obedience of the Philippians, Phil. 2. 12.

Thus of sincerity, which is the second thing required in the manner of well-doing.

3. The third thing is constancy: He is blessed that doth righteousness always. Doing righteousness will not serve the turn, but it must be at all times, Psal. 106. 3. Our righteousness must not be like the morning dew. It is not sufficient to do good by fits; we are no day-laborers, but God's hired servants. He that is righteous, must be righteous still, Rom. 6. 19. Revel. 22. 11. There must be continuance in well-doing, Rom. 2. 7, 8.

Now to be constant in well-doing, it is to do good duties.

1. Without weariness. It is required as a thing necessary to the manner of well-doing, that we be not weary of it, and that we faint not, Gal. 6. 9. This we must strive for by prayer.

2. Without discouragement; we must lift up the hands that hang down, and the feeble knees, and make straight steppes to our feet. How much hindrance to well-doing, discouragement is, may appear by this similitude: Feeble knees will dispatch but a little space of the journey, and hands that hang down, are not fit for work: great is the hindrance comes to many by their discouragements and aptness thereunto, which ariseth usually from pride, and the dregs of worldly sorrow, and ought much to be resisted by true Christians, Heb. 12. 12, 13. Josh. 1. 6, 7.

3. Without impediment: that is' notwithstanding all the impediments may be cast in the way: judgment should run down as waters, and righteousness as astowing stream; we should overcome all difficulties. You cannot stop the flowing stream, though you cast in great logs or stones, yea though you would go about to dam it up; and such should be the resolution of a godly Christian, Amos. 5. 24.

4. Without wavering or vncertainetie. It is uncertain running the Apostle impliedly forbids, 1. Cor. 9. 26. Our life is like a race: Now in a race it is not enough that a man run now & then, though he run fiercely for the time; he must not trifle and look behind, and stand still at his pleasure, and then run again, but he must be always running: so ought it to be with us in the race of godliness. It will not serve the turn to be good by fits, and to be forward in good things only at sometimes, and then be careless, and off the hooks, as we say, at other times.

5. Without declining or going back. Job comforts himself against the aspersion of hypocrisy, by this, that his foot had held on his steps, and God's ways he had kept, and not declined, nor had he gone back from God's commandments, Job 23. 11, 12. Though he had not made such progress as he desired, yet this was his comfort, he had not back slided by Apostasy.

And thus of the third thing also required in the manner of well-doing, which is Constancy.

4. The fourth thing required, is fear: thus Prov. 28. 14. The man is blessed that feareth always. And 1. Pet. 1. 17. & 3. 2. Our conversation must be with fear. This fear excludes rudeness, carelessness, conceitedness, pride, and the like, and includes reverence, lawful regard of God's holiness, or holy presence, (whom we should set always before us) and the fear of the deceitfulness of sin, and our own corrupt dispositions, and the care to avoid all occasions of offending God or men.

The fifth thing is Simplicitie. This is so necessary, as the Apostle mistrusted most the subtlety of the devil, in beguiling Christians of this simplicity which they had in Jesus Christ, 2. Corinth. 11. 〈◊〉 .

Now this simplicity contains in it distinctly diverse things.

1. A resting in those forms of holiness and happiness which God hath prescribed, when a man desires no more to make him happy, then what God hath offered and given in Jesus Christ, 2. Corinth. 11. 3. and when he accounts nothing to defile him, but what God hath forbidden, and nothing needful to be done by him, what God hath in his word required.

2. A Dove-like innocence, and harmlesnes, when the Christian shows a desire to be injurious to no man, but rather to seek the good of others, as well as his own, 1. Cor. 10. 24.

3. An ignorance of the depths of Satan, and the methods of sin, when he is not cunning in sinning, but simple concerning euili, no way desirous to get subtle excuses, or arguments to defend himself in evil, Romans 16. 19.

4. A love of Godliness for it self, and hatred of sin, as it is sin.

5. Meekness of Wisdom, •… mes. 3. 13. which is shown three ways. First by lowliness •… e of mind, when a man is not conceited, or wise in himself, but retains a sense of his own unfitness; and unworthiness, Job 37. 24. Secondly, by silence from his own praises, Prov. 27. 2. Thirdly, by avoiding vain janglings, which arise out of envy, or contempt of others.

6. The preserving of himself in the fear of God, notwithstanding the prosperity of evil doers, not envying the wicked, that hath success in his way, Prov. 23. 17.

The sixth thing required in the manner of well-doing, is Circumspection, Ephes. 5. 15.

Now he walketh circumspectly or exactly:

1. That makes conscience to observe the lesser commandments as well as the greater, Math. 5. 19.

2. That abstains from the very appearance of evil, 1. Thess. 5. 22.

3. That with discretion looks to the circumstances of things to be done, as time, place, persons, order, and the like: that doth not only do good, but is wise to do good, Romans 16. 19.

4. That lives without rebuke, and is unspotted of the world, Phil. 2. 15. James 1. vlt. that is not guilty of any scandal, and gives no just cause to the wicked to blaspheme, but provides for things honest in the sight of all men, 2. Cor. 8. 21.

5. That will not do evil, though good might come of it, Rom. 2. 8.

The seventh thing required in the manner of well-doing, is growth and increase: We must not only get grace and knowledge, and do good, but we must grow in the grace and knowledge of Jesus Christ, 2. Pet. 3. 18. and this growth should have in it distinctly three things.

1. Abounding in good works, or a more frequent practice of all sorts of duties, that we have opportunity and power to practice, 1. Corinth. 15. 58. Coloss. 1. 10.

2. The perfecting of holiness, 2. Cor. 7. 1. or the ripening of our gifts, and finishing of the good things we begin, not leaving off till we have accomplished them in some good measure and manner.

3. Progress, so as our works be more at last then at first.

And all this we should strive for, both that so our profiting might appear, 1. Tim. 4. 15. and we may be fit to be an example to others, 1. Thess. 1. 7.

The eighth thing required in the manner of well-doing, is Faith: we must walk by faith in all our actions, 2. Cor. 5. 7. Now faith is employed partly in taking notice of God's will, as the warrant of our actions, and partly in overcoming the difficulties of well-doing, making us hold out, though we be scorned, or disgraced, or opposed in the world, and raising up our hearts to believe God's assistance, notwithstanding our own weaknesses, and partly in trusting God for the success, believing God's promises.

The ninth and last thing required in the manner of well-doing, is Moderation. This rule is expressed in these words, Eccles. 7. 16. Be not just over much, neither be thou wicked over much. Now for the sense of these words, we must know in the negative, that this place is most profanely alleged by such as produce it as a reproof of strictness of life, and the refusal of the excesses of the time.

There are many things said to give a sense of those words.

1. Some refer these words to Justice, either Distributiue, or Commutatiue, and that either in the case of a private person, or of a Magistrate. A private man must neither stand too much upon his right, nor yet suffer his innocence to be too much wronged. A Magistrate must not be too severe in a self-conceited justice, not yet too remiss in sparing or favoring wickedness.

2. Some think it restrains curiosity and carelessness, as if the sense were, Be not curious to pry or search into secret things, that are not revealed: for he that will be searching into God's majesty, may be oppressed by his glory: nor yet be so careless, as not to take notice of the truth revealed.

3. Some thus: Exceede not by too much preciseness on the right hand, or by too much profaneness on the left hand. On the right hand they go out, that bring in works of supererogation, and such as worship God after the precepts of men, & such as tie men's consciences to observe or avoid things without warrant of Scripture, and such as say they have no sin, and need not the grace of God.

4. Lastly, the fittest interpretation is theirs, that expound the words in this sense, Be not just over-much, that is, think not too highly of thyself in anything thou doest well, nor yet be wicked over-much, that is, account not too vilely of thyself, denying God's gifts in thee, and refusing the just comforts thou shouldest take to thyself; aggravate not against thine own soul thy weakness above reason and measure.

CHAP. V.

HItherto of the general rules: The particular rules that concern the right ordering of our conversation, may be cast into three heads, as they direct us in our carriage,

• 1. Towards God.
• 2. Towards men.
• 3. Towards our selves.

All the rules that concern our duties to God, may be cast into two heads: For they concern either the love of God, or the service of God. This is an exact division; for all we owe to God, is fitly comprehended in these two, Love and Service, and the Scripture so divides in these and the like places, Commandment 2. Deut. 11. 22. & 30. 16. Josh. 22. 5. Isaiah. 56. 6.

Now that we may be rightly ordered in respect of our love to God, we must consider of this love either in the foundation of it, or in the exercise of it. The foundation of our love to God, is the true knowledge of God, 1. Chron. 28. 9. So that in the first place we must soundly inform our selves concerning this knowledge of God. Now the rules that concern the right knowledge of God, concern either the right conceiving of his nature, or our acquaintance with God, when we do aright conceive of him. That we may conceive aright of God's nature:

1. We must exclude out of our thoughts all likenesses, so as men do not think of God, representing him by the similitude of any creature: He that forbids Images of him in Churches, forbids it also in our heads, Commandment 2. Isaiah 40. Deut. 4.

2. We must strive to conceive of him according to his praises declared by his works, or in his Word. This is an excellent and easy way to think of God. Since our hearts cannot conceive his nature, we should fill them with the impression of his praises, and according to them direct our affection and service to him: as I would bring this mind to prayer or any other service of God, I cannot make any resemblance of the divine substance, whom I am about to serve: yet this will I do, I will remember that he that I pray unto, is most wise, most omn potent, most just, most gracious, &c. Thus God proclaims himself by his praises, Exo. 34. 6. where God himself shows us a way how to conceive of him.

3. Thou 〈◊◊〉 silence thy reason, and exalt thy faith in the point of the Trinity, which must be conceived of necessity, because all service is due to the whole Trinity. Now thou needest not to strive to resemble the Trinity in any likeness in thy mind, but only bring faith to believe that thy God is three in one.

4. It may yet help thy understanding to conceive, that God is in Christ, and the fullness of the Godhead dwells in him bodily: and therefore when thou comest to worship, thou mayest set before thy mind the Human Nature of Christ, adoring the Godhead in him, as conceiving of God in that human nature thou thinkest of, Col. 2. 9. John. 17. 3.

5. That this may be the more clearly and comfortably done, thou must labor by sound advice and direction, to expel out of thy head those secret and rebellious Atheistical thoughts, which arise in thee about his nature, Decrees, Attributes, or Works. Men must take heed of smothering these objections, but seek help against them in time.

Thus of the knowledge of God, as it concerns the right conceiving of his Nature.

There is required further such a knowledge, as brings us acquainted with God: we are commanded to acquaint our selves with God, Job 22. 21, 22.

Now, because it is an exceeding hard way for a mortal man to find out God, so as to enjoy familiarity with him: therefore I will add some directions about it: For if thou wouldest acquaint thyself with God,

1. Thou must prepare thy heart for this Vision of God, by driving out filthy and unholy thoughts and affections: For without holiness no man can see God. The pure in heart shall see God, Math. 5. 8. Hebr. 12. 14. 1. Chron. 19. 3. God delights to show himself familiarly in a clean heart.

2. Thou must beg this acquaintance by prayer: if thou seek it of him earnestly, though God be in himself invisible to mo •… tall eyes, yet he will show himself to the eyes of thy mind; pray for his acquaintance, and he will be acquainted with thee: This is to ask after the Lord, and to seek God: if we seek him, he will be found, Psal. 105. 3, 4. But then we must remember three things.

1. To seek him with our whole hearts, we must pray with great earnestness and desire, Psa. 119. 10

2. To seek him early, and while he may be found, Hos. 5. 15. Isaiah 55. 6. God offers acquaintance in his Ordinances, and sometimes comes near, and knocketh at men's hearts, and works greater impressions upon them, now if thou wouldest call upon God heartily, he would show thee his presence.

3. To seek him constantly; we must seek his face continually: both til we find it, and after we have had acquaintance with him, it must be continued: we must not think much, if we be put to pray often and long, before we ataine such an incomparable benefit.

4. Thou must give thyself, soul and body, to God seriously, and from thy heart, deuoting & promising to spend thy days in his service, and then he will reveal himself unto thee, Rom 12. 1, 2.

5. Thou must wait upon his Ordinances, and watch how the Lord speaks unto thee, either by his Word, or by his Spirit: For in them he shows himself to men, and conuerseth with them.

6. It is a great furtherance to our acquaintance with God, to keep company with his Household; for with them he dwells: and by conversing with them, we may occasionably often see God, 1. John. 4. 6, 7, 8, 12.

Thus of acquaintance with God.

There are other things to be further noted concerning our knowledge of God, such as these:

That when we attain unto any acquaintance with God, we must never rest, till we know him to be our God, Col. 2. 2.

That it must be our daily care to increase in the knowledge of God, laboring to plant in our hearts a more large and affectionate contemplation of the glories of God's Nature and Love.

That above all earthly things we should glory in it, if we attain some happy admission into God's presence, and ability to conceive of God, and to be acquainted with him, Ier. 9. 24.

CHAP. VI.

HItherto of the Rules that concern the knowledge of God, as the foundation of our love to God: The Rules that should order us in the exercise of our love to God, follow; those are of two sorts: for either they concern the manifestation of our love; or our preservation in the love of God: we must show our love to God, and we must keep our selves in the love of God, Jude 21.

In our manifestation of love to God, we must look to both the matter, (as the thing whereby;) and also the manner how we should express our love to God.

For the first, there be diverse excellent Rules to be heeded of us in our practice, in observing whereof we may soundly prove the truth of our love to God: if we say we love God, we must show it by these things following.

1. We must avouch God to be our God, Deuter. 26. 27. and so we do, if we do not only make choice of God above all things to set our hearts upon him, but also maintain our choice, by a constant refusal of all idols in the world, even all things which might entice us to love them instead of God, by sound affection and practice declaring our resolution to cleave to God, as our sufficient happiness, though all the world follow their profits or pleasures, &c.

2. We must provide and prepare a place for God, that he may dwell with us, wheresoever we dwell, Exod. 15. 2. It is a sign of our true love to God, why we cannot live without him. He that can be content to live in any place where he is not powerfully present in his ordinances, shows no love to God. It should be our chief care to seat our selves so in the world, as the Lord and his presence may be provided for, that he may reign amongst us by the Scepter of his word.

3. We must show our love to God, by our love to the Lord Jesus the Son of God: we must kiss the Son, Psal. 2. vlt. And if any man love not the Lord Jesus, he hath not the Father, 1. Cor. 16. 22 We show that we love God, when we highly esteem Jesus Christ, and make much of him in our hearts, and strive to fire our affections towards him; and this must be our care through the passages of our life, to form in us the love of the Lord Jesus, that we may long after him, and have the desires of our souls after him and his coming.

4. We must show our love to God, by walking with him, Gen. 17. 1. Mic. 6. 8. The Lord doth not account it a sign of love to offer to him a thousand rams, or rivers of oil: but this is it that pleaseth him, To humble our selves to walk before him.

Now we walk with God diverse ways.

1. When we set the Lord always before us, remembering his holy presence, and not daring to go alone without thinking of God, Psal. 16. 8.

2. When we nourish the motions of the Spirit, and retire our selves of purpose to entertain them.

3. When we daily have recourse to those means by which the Lord is pleased to converse with men, and not rest in the base use of the means, but strive to find out the Lord in his holy presence, in every ordinance of his, Psalm 63. 1, 2.

When we use our selves to Soliloquies with God, taking all occasions to speak to God by prayer, and private meditation of things offered to us, out of which we could extract matter for frequent ciaculations, lifting up our hearts upon the very first motions of good unto God, Psal. 63. 5, 6.

5. When our hearts are fired with longing desires after his presence of glory in heaven, 2. Gor. 5. 8.

Thus of our walking with God.

6. We should manifest our love to God, by honoring him: For this is one special way by which God requires to have our love shown to him, Mal. 1. 6. Now there are many ways by which in our conversation, we may declare our desire to honor our God: as,

1. By performing the care of businesses that concern his Kingdom, above all other businesses, and showing our respect of the duties of the first Table that concern God, before the duties that concern men in the second Table: we honoring him by seeking his kingdom first: First (I say) in the precedency of time, and first, in respect of the measure of our affections, Math. 6. showing a desire to please him rather then all the world.

2. By making a bold and open profession of God's truth upon all occasions, without fear of oppositions or snares of the world.

3. By grieving heartily for the dishonor done unto him, by the blasphemies or profaneness of his enemies, Psal. 42. 3.

4. By directing all our actions to his glory, striving in all things to order them so, that some way God may be praised by us or others, 1. Cor. 10. 31.

5. By our willingness to suffer anything for his sake, though it were extremities, even the loss of all worldly things, yea and life it self, if it were called to it.

6. By honoring them that fear his Name, and are begotten of him, and bear his Image, receiving them, and making much of them, and defending them for the love we bear to God himself, Psal. 15. 4. 1. John. 5. 1.

7. By hating them that are his enemies, as if they were our own; conceiving more dislike of them for dishonoring God, then for any wrongs they could do unto us, Psal. 139. 21, 22.

8. We honor God when we speak of the Oracles of God with all reverence, as may become the nature and glory of them, Commandment 3. 1. Pet. 4. 11.

9. We honor him by gifts bestowed upon him, when we bring to him our free-will offerings, such as are the first fruits of all our increase, when out of all things wherein God hath prospered us, we with gladness consecrate a part for the furtherance of his worship, or the maintenance of his poor: Proverbs 3. 6. Isaiah 60. 6.

10. We honor him, when we praise him. One usual way by which we honor great persons in the world, is by taking all occasions to magnify them, by commending their virtues, or their worthy acts: And this is likewise one great way of honoring God; and therefore with sorrow for our neglects herein, we should study his praises for the time to come, and strive for language to be able readily to do so.

Now God is praised diverse ways: some of them belong not properly to this place, and therefore I will but touch them.

We praise God:

1. When we keep and observe carefully the solemnities set apart for his praise; as when we celebrate the Sacrament of the Lord's Supper, which is therefore called the Eucharist, because it is to be performed as a thanksgiving and praising of God.

2. When daily we take all occasions in private to bless God for his daily mercies: But let these and such like pass, as not proper to this place. We must praise him in our discourse to others. This is required of us in many Scriptures, Psal. 33. 1. Job 36. 24. Psal. 96. 4. But because this must not be done cursorily, diverse rules are to be observed: As,

1. That we may praise him effectually, we must wisely consider of his works, and so of his nature, to extract from thence sound arguments of praise, Psal. 64. 9.

2. We should do well, for this purpose, to keep Records, and Register up the special glorious works of God, Job 36. 24. & 37. 14. Psal. 78. 7.

3. When we do praise him, it must be done with our whole heart, speaking of his praises with all possible affection, and not as if we speak of ordinary things, Psal. 9. 1.

4. We must thus praise him, not once, or for one work of his, but we must praise him for all his works, especially his wondrous works, Psal. 9. 1. and 105. 1, 2. and 106. 2.

5. We must praise him from day today, and continue to do it, while we live, Psal. 63. 4. and 96. 23.

6. This is a duty that all the kindreds of the people are bound to: All the people must praise him, Psalm 148. 12, 13. and 96. 6, 7, 8.

Thus of the fifth way of showing our love to God: and that is by honoring him.

The sixth way by which we must show our love to God, is by trusting in him; as men show, whom they love most, by relying most upon them, and their favor and help. Now there are diverse cases, in which we must show our trust in God.

1. By relying upon his mercy for our justification and salvation: and in this we should most use our trust, as being in a business that most highly concerns us, Isaiah 44. 24, 25.

2. By committing all our works to him, for assistance in them, or success of them: This is to commit our way to God, to be careful to seek his assistance to help us, to do our duty, and then to leave the success of all to his blessing, Psalm 37. 3, 5. Prov. 16. 3.

3. By believing all that he saith is true, whether h •… e pro •… , threaten, or comfort by his woe •… , upon all occasions believing his Prophets, 2. Chron. 20. 20.

4. By staying our hearts upon him in all our distresses. Now in the time of distress we may prove, that we trust in God diverse ways: As,

1. By running to him, and pouring our hearts before him, making our moan unto him, Psal. 18. 2. & 62. 8, 10. Look amongst men, to whom we first run to make our moan in our distress, and that person is he whom we most love, and trust: so is it towards God.

2. By casting our cares and burdens upon him, Psal. 55. 22.

3. By not respecting the proud, and such as turn aside to lies, Psal. 40. 4.

4. By relying upon his help, •… oel 3. 16. Isaiah 50. 7. But then we must observe, how we must rely upon God's help: for there are many things we must cast cut of our hearts in affliction. When we have been with the Lord, and committed our selves to him, we must rely upon him.

1. Without leaning to our own understanding, or willful inclination to follow our own courses, and projects, Prov. 3. 5.

2. Without murmuring, or repining at our condition, or vexing our selves at the providence of God towards us, Psal. 37. 7.

3. Without fear, that is, without mistrustful fears, and servile perturbations, imagining evils, which the Lord hath not brought upon us, Psal. 3. 6. and 27. 1.

4. Without using ill means to get out of distress, Amos 5. 4, 6.

5. Yea, lastly, without care, that is, without distrustful carking cares, Phil. 4. 6.

Thus of the sixth way of showing our love to God, and that is by trusting in him.

The seventh and last way, by which we must show our love to God, is, To obey him: For this is the love of God, that we keep his commandments: Neither is the sign in this, that we do what God requires for the matter, but that his commandments are not grievous unto us: We love God, if we love to do his work, and if we lift up our hearts in his ways, setting upon his work with a special readiness, and strength of desire, and more then ordinary care, 1. John. 5. 2. 2. Chron. 17. 6. and 19. 2.

Thus of the matter, that is, the thing by which we must show our love to God; the manner also is to be considered: For in all those things which we would do at any time to prove our love to God, we must look to the manner how we do them, as was a little touched before: Now distinctly we must bring to the declaration of our love to God, two things;

• 1. Fervency.
• 2. Fear.

For the first, we must love God, and show it in fervency of •… ur love. How? Even with all our hearts, and all our souls, and all our might, and all our understanding. Our hearts must be more inflamed, then they are in showing love to Wife, Children, Friends, Parents, &c. We must love God above all, Deut. 6. 5. and 30. 6.

For the second, we must love God, and show it too, but it must be with fear. Howsoever with men, true love casts out fear; yet God being so infinite in glory and majesty, we must love him, but yet with fear. Now that this may not be mistaken, I will set down the particulars of this fear.

We must show our fear:

1. By entertaining lawful thoughts of his dreadful Majesty, casting out all vile, mean, and vain thoughts of him, Dan. 6. 26.

2. By departing from evil, that might any way displease him: being tender in this point, not daring to presume, or plead impunity, or freedom from danger, but in all things desire to avoid what might anger him, Prov. 3. 7.

3. By using all terms of hearty abasement of our selves, when we come before him. Thus Abraham calls himself dust and ashes; and thus we should humble our selves under the mighty hand of God, 1. Pet. 5. 6.

4. By doing his will, without fearing man, or any other creature, Isaiah 8. 12, 13.

5. By a daily and reverent remembrance of his continual holy presence.

6. By trembling at his judgments, Psal. 4. 4. Hab. vlt.

7. By the humble using of all the means of communion with God; using his Ordinances with all convenient reverence, attention, and abasement of our selves, Mal. 2. 5.

8. Lastly, by the reverend use of his very Titles, fearing that great and fearful Name of the Lord our God, Deut. 28. 58.

CHAP. VII.

HItherto of the Rules that concern the manifestation of our love to God: The rest of the Rules serve to teach us, how to preserve in us this love to God. Now that we may continue in our love to God, we must observe these rules:

1. We must separate our selves from all others, to be his, Levite. 20. 26. avoiding fellowship with the servants of a strange god, that might any way entice us from the love of God; yea we should so much alienate our heart •… from all idols, that we should not make mention of their names, and therefore daily confirm our hearts in that purpose to clean to God alone, Mal. 2. 11. Exod. 34. 11, 14, 15. and 23. 13. Act. 11. 23. Josh. 23. 8.

2. We must beware, that we forget not God, nor go too long without effectual remembrance of him. They that can live whole days and weeks without any care to think of God, may be sure their hearts are void of the love of God; and as ever we would continue to love God, we must be careful every day to remember him, and think upon him, Deut. 6. 12. & 32. 18.

3. We must labor to edify our selves in our most holy faith; we must build up our hearts in the assurance of that wonderful love God hath shown to us: and this will preserve and keep us in our love to him again, Jude 20.

4. We must pray in the holy Ghost, as is shown in the same place: prayer preserves acquaintance with God, and exceedingly quickens the heart; and besides, draws from God new pledges of his love to us, which may serve to kindle our affections towards him.

5. In the same place another rule is imported: and that is the daily expectation of the coming of Christ: for the terror of that Day will move us to show all possible love to God, and so will that singular glory we are assured to receive in that day.

6. In the use of all God's Ordinances, we must be careful to seek out the face of God, which is that special presence of his grace. For the love of God will decay in us, if once we come to use the means only for form, and an outward show, Psal. 105. 4. And if we miss of God in his Ordinances, we must never be quit, till we find him whom our soul loveth, Cant. 3. 1. Psal. 63. 1.

7. We must preserve the truth he hath delivered to us; yea, we must contend for it: for sound do •… rine laid up in our hearts, will preserve in us soundness of affection to God, Jude 3.

8. We must get Catalogues of God's praises in particular, and fill our hearts with the knowledge and contemplation of them.

9. If we would be preserved in the love of God, we must labor to attain to the ability to rejoice in God, and delight our selves in God. A wife that would increase her love to her husband, must strive to solace her self often with her husband, and to form in her heart a special delight in him: So must we do to God. This is miserably neglected, and yet exceedingly necessary. Nor is it an ordinary joy we should take in God, but we should joy in him, first, with all our hearts: secondly, not for a time, but always, every day; nor with common, but with exceeding joys, Phil. 4. 4. Psa. 37▪ 4. and 68. 3, 4. & 105. 3. Now that this point may be the better understood, I will consider of two things: first, what it is to delight and joy in God: secondly, what we should do that we might delight, and take pleasure in God.

For the first, this delight in God hath in it four things distinctly.

First, a spiritual satisfaction, or contentment, arising from the assurance of God's love to us, as •… ing enough, that he regards us; thus David saith, his soul was •… tisfied as with marrow, Psal. 63. 5. and 149. 2.

Secondly, a joyful entertainment of all passages of love between God and us; especially in the use of his Ordinances.

Thirdly, a delightful contemplation of God and his mercies.

Fourthly, a glorying in God, and extolling of his praises, as by discourse, so by singing of Psalms, 1. Cor. 1. 31. Psal. 33. 1. & 105. 3. & 68. 3, 4.

Now for the attainment of the joying in God:

1. We must mourn often for our disabilities herein, and pray to God to form this delight in us.

2. We must restrain carnal joys, and cares: for the excess of both doth exceedingly dull the heart, and withdraws it care of delight in God, Phil. 4. 4, 5, 6.

3. We must exercise our selves with all the joy we can in the Word of God, Psal. 119. 14, 16.

4. We must take heed of listening to Objections against the love of God to us, whether they arise from Satan, or our own flesh.

5. We must often observe the miseries of the wicked, in comparison of our happy estate in Christ, Hab. 3. 17, 18.

6. We must seek a delightful conversation with the godly.

7. We must take heed of domestical evils, our home sins, the corruptions that would daily prevail in us, Job 22. 23, 26.

8. We must restrain our own belief about the acceptation of the good duties we perform; and to this end we must take heed, that we be neither just overmuch, by attributing too much to our selves: nor yet wicked overmuch, in condemning all we do, as hateful to God. For this last doth marvelously hinder us from joying in God.

CHAP. VIII.

HItherto of the first sort of Rules, that concern o •… r carriage towards God, namely, those tha •… concern our love to God. Now the second sort of Rules follow, and that is, those that concern the service of God; and these may be cast into two ranks: for they either concern the parts of God's worship, or the time of God's worship.

The Rules that concern the parts of God's worship, are either general, which bind us to the good behavior in all parts of God's worship; or else certain specialties of Direction, that concern some part of God's worship only.

Now for the general rules, we should know and remember, that there are nine things to be looked to, and brought to the practice of every part of God's •… orship.

The first is preparation: we must i •… some sort confer with •… ur own hearts, and prepare •… m, before we go before God to do any service, Job 11. 13. Psal. 4. 4. Ezech. 7. 10.

Secondly, we must come with •… ll reverence and godly fear, Heb. 12. 28. Psal. 2. 11.

Thirdly, we must perform the service in repentance for our sins: We must not come before God in the love of any sin; if we do, we lose our labor, and God will loathe our works, Isaiah 1. Job 11. 14. We must have clean hands, and a pure heart, or else no service of God will be accepted, Psal. 119. 11. & 24. 4.

Fourthly, it must grieve us, that others will not serve God, Psal. 119. 139.

Fifthly, we must perform every service in the name of Christ, or else it cannot be accepted, b •… r •… ason of that evil that clean to our best works: whether w •… pray, or give thanks, or whatsoever we do, we must do it in the name o •… Christ, Col. 3. 17.

Sixthly, in every service of God we must, as near as it may be, give God the first praise, preferring the respects of God and his worship, before our selves, or the regard of others: we must serve him betimes, seeking God in the first places, Job 8. 5. Matth. 6. 34. Psal. 5. 3.

Seventhly, when we do any service to God, we must do it with all our hearts, with as much willinguesse as may be, so as it may appear, that we love to be his servants, as the Prophets phrase is, 1. Sam. 16. 7. 1. Chron. 28. 9. Isaiah 56. 6.

Eighthly, in all service we must strive so to serve God, that we may please him: not only careful to do t •… duty, but careful of God's acceptati •… . 〈◊〉 good duties being chies •… careful to see God's appro •… ation, not caring so much for the pr •… ise of •… as as the praise of God. •… n e •… ery part of God's worship our praise m •… st be of God an •… not of men, Heb. 12. 28. Rom. 2. 29.

Ninthly, we must clean to God, with detestation of all things o •… persons that might a •… way draw us away from his s •… uice, Deut. 13. 4, 5.

CHAP. IX.

HItherto of the Rules to be observed in all parts of God's worship generally.

The special Rules concern, either God's public worship in his house; or else the particu •… ar parts of God's worship each by themselves.

The godly Christian ought with all care to lay before him the Rules that bind him to the good behavior in God's house, and to strive to fashion his nature and practice, as may become the glory of God's public service and presence; and so there be diverse things which in a special manner he must look to, in performing God's public service.

For concerning these public duties, these rules must be observed.

First, that all sorts and degrees of men must appear before God publicly to do him homage and service. None must be spared or freed; men, women, and children must all take notice of it, that they are bound hereunto, Deut. 31. 11, 12.

Secondly, we must come our selves with all possible reverence, and look to our feet when we enter into the house of God, and strive to show before all men our most careful respect of God and his holy Ordinances. For God will be sanctified in them that come nigh him; and he looks for it at our hands, by our reverent behavior, to be glorified before all the people, Leu. 10. 3. Eccl. 5. 1. We should then show a most holy fear of God's name and presence, Psal. 5. 7.

Thirdly, in public duties that of the Prophet David should be true of us: The zeal of God's house should eat us up, Ps. 69. 9. and this special zeal we should show,

1. By loving God's house above all the places in the world: Our hearts should be fired in us in th •… respect, that we may truly say with David, O how I love thy house, Psal. 2 •… . 8.

2. By confirming our own hearts in a resolution, to resort to God's house with joy and gladness, notwithstanding the scorns & oppositions of worldly men and persons.

3. By stirring up others with all importunity to go up with them to worship God in Zion, Isaiah 2. 2.

4. By making haste to God's worship, going to the house of God with the first, and with willing hearts, with an holy thirst after the means, flocking and flying thither as the clouds, or as so many doves to their windows, Zach. 8. 22. Psal. 110. 3. Isaiah 35. 1. and 60. 8.

5. By forwardness and cheerfulness, in contributing towards the maintenance of God's house and service in the means thereof, Isaiah 60. 8, 9.

6. By grieving heartily, because other men neglect or contemn the house of God, and have no more mind to keep God's law, Psal. 119. 136.

Thus of that special zeal we should show about God's public worship.

Fourthly, we should in all public duties serve God with one consent and one heart. There should appear in God's servants a wonderful desire of vnanimity and concord. They should serve the Lord with one shoulder, that when they speak to God, it may be as the voice of one man; when the Lord speaks to them, they should hear with one heart. It is a marvelous glory in Religion, when people can come once to this, to serve the Lord with one shoulder, Zeph. 3. 9.

Lastly, in the 52. Psalm. v. 8, 9. we may gather three other rules, which in a special manner fit us for a right behavior in God's house.

First, we should always be as green Olive trees in the house of the Lord. Howsoever it go with men in the world, yet when we come before the Lord, our hearts shall rejoice and revive, and our spirits be fresh & cheerful, and our affections should be healed of all the cares or distempers were before in them: God's Ordinances should have such a power over us, as to make a sudden fresh spring of desires and holy thoughts in us. There is this power in the Ordinances of God to effect this, if the fault be not in us: I mean, when these Ordinances are exercised in the power and life of them.

Secondly, we must trust on the mercy of God, bringing an heart ready to believe every good Word of God: resolving, that if the Lord will speak comfortably to his servants, we will not dishonor his consolations, through carelessness, or unbelief; but receive them with all our hearts, and establish our selves in the safe-keeping of his good Word.

Thirdly, we must resolve to be thankful, with all tenderness, for all experiences of God's presence and goodness toward us in the means, vowing with David, to praise him forever for them. And if the Lord do withhold his power and presence for a time, so as we feel not the effectualness of his ordinances: yet we should resolve without distemper, to wait upon the Lord, and observe him according to the seasons of his grace.

CHAP. X.

THus of the rules that we must observe in all public service of God. Now there be certain special rules which must be particularly heeded in each part of God's worship by it self. And first I will begin with those rules, which we must more specially observe in hearing the Word of God, and these are of three sorts.

• 1. Some bind us to the good behavior, before we come to hear.
• 2. Some at the time of hearing.
• 3. Some after we have heard.

1. Before we come to hear, we must bring with us two things.

1. A resolution to deny our own wits, reasons, opinions, and conceits, and empty our heads of all persuasion of our own skill, to judge in the things of the kingdom of God, being ready to believe and think in all things, as God shall teach us out of his Word. We must be fools, that we may be wise, 1 Cor. 3. 18. humbling our selves at his very feet to receive his Law, Deut. 33. 3.

2. We must bring with us a meek and quiet spirit, a mind quieted from passions, lusts, and perturbations, and at rest from the turmoyling cares of this world. The Word is able to do great things in our hearts, if we receive it with meekness, James 1. 21.

Secondly, at the time of hearing, we must look to two rules.

First, we must hearken without distraction: we must hear, as if it were for our lives, we must incline our ears, and shake off all impediments arising from our own drowsiness, prejudice, or vain thoughts, or distracting objects, Isaiah 55. 3. Psal. 116. 113.

Secondly, we must prove all things, and keep that which is good. We must hear with judgment, & hearken for our selves, having special care to look to that doctrine which in particular concerns us, to lay it up in our hearts, and apply it effectually. This is a rule of singular thrift in godliness. If we did mark what sin in us the Lord reproves, or what comfort is speedily fitted to our hearts: or what direction doth specially concern us: He hath an honest memory that will be sure to keep these things, though he forget all the rest; and he hath a wretched memory, and heart too, that forgets these things, though he could repeat all the Sermon verbatim.

Thirdly, after we have heard, two things also must be further done.

First, we must by meditation labor to make those things we have heard, which concern us, fast, that they run not out of our minds, and we must take heed that neither the devil steal away the good seed, nor our own heart through negligence forget it. Neither is this a work for an hour after, to keep these things till we may repeat them to others, but ought to be our daily work, especially the week after to think so often of them, till there be a sure impression of the Word in our hearts, Hebr. 2. 1, 2.

Secondly, we must yet further see to it, that we be doers of the Word, yea we must observe to do, as the phrase of the holy Ghost is. It is the wisdom of God so to dispose of his ordinances, that we receive our directions by parcels, and there is a time of interim between Sabbath and Sabbath, Sermon and Sermon, that we might in that space learn to frame our selves to the obedience of the truths received, that so we might be ready to receive new lessons from the Lord. The surest way for the husband man to keep his seed, is not to lay it up in his ba •… , but to cast it into the ground: for what is sowed, he may receive again with advantage; or if he might fail of an harvest from his seed in nature, yet godly men shall never fail to receive what they sow by practice, with increase. So much of the truth, as is put into practice, is sure forever; the rest may be lost: and it is a singular help to a Christian, if he set upon his obedience while the doctrine is yet fresh in his mind; for delay will compass him about with many difficulties, and he will want those inward incitations, that might stir up his heart with power and strength to obey.

CHAP. XI.

THus of the rules of our carriage about hearing: Next we are to consider, how we are to order our lives in respect of the Sacraments: The Sacraments are two: Baptism, and the Lord's Supper.

The duties we are bound to in respect of Baptism, concern either

• 1. Our children.
• 2. Our selves.
• 3. Others.

For our children, it is our duty to present them unto Baptism, but withal we must look to it, that it be done in due time, and with faith and thankfulness to God. In due time, so as thereby we signify our great estimation of God's mercy to our seed, and our great desire to have the Covenant sealed, even unto them. We must also bring them to Baptism with saith in God's covenant. The Lord hath bound himself to be our God and the God of our seed▪ Now it is our parts to give glory to God, and to declare before the Lord our persuasion of his goodness, and claim to that part of his Covenant. By faith we plead our right, whereas by unbelief we give God occasion to neglect our seed. I add also, with thankfulness, because we ought with great joy and acknowledgement of the free grace of God to behold our seed admitted, in the sure covenant of mercy and salvation with our selves, and ought to think that God hath done more for our children, to admit them into the covenant by Baptism, then if the greatest person on earth had made upon them the assurance of some great estate of maintenance or preferment.

Secondly, for our selves, we must make conscience of it, to make use of our own Baptism, and that throughout the whole course of our life: It is given us as a seal of God's promises, and as a vow of our obedience, and so we must make use of it all the days of our life, especially in three cases.

First, in the case of doubting and fear of the forgiveness of our sins; or of the salvation of our souls: for Baptism saveth us, that is, effectually assures us of our salvation; and we do not offend in trusting God's promise made in his word, & signed and sealed in Baptism. As certainly doth it save our souls, as the Ark saved the bodies of Noah and his household; so as we cannot miscarry, if we leap not out of the Ark into the Seas of water. Let us stick to our Baptism, and then we are safe: The washing in Baptism did assure the washing of our souls by the blood of Christ for our sins. If I be tempted to doubt of my salvation, I must say to my own soul: Hath not the Lord provided me the Ark of Baptism to preserve me from the seas of his wrath? And if I doubt the forgiveness of sins, I must say •… Hath not the Lord washed me •… om my sins by the blood of his Son? Did he not show me so much in Baptism? We sin shamefully, in that we do not make this use, but neglect the confidence Baptism should work in us, as if the Lord had but dallied with us, or that Baptism were but some idle Ceremony, 1 Pet. 3. 21. 1 Cor. 15. 29. Acts 22. 16.

Secondly, in the case of temptation to commit sin: we ought to fight against sin by this mighty weapon of our Baptism, and so we may do by diverse Arguments: As

First, in my Baptism I have made a vow to God, that I would cleave to him in Jesus Christ, and renounce the world, the devil, and sin: and shall I break my vow to God, that would be ashamed to break my promise to men?

Secondly, my Baptism was the Baptism of repentance: and shall I yet live in sin? My body was washed: and shall my soul be still impure? Mat. 3. 11. Mark. 1. 4. Acts 13. 24.

Thirdly, by Baptism I was assured of the virtue of the death of Christ to kill sin in me: and shall I not believe the operation of God, that he can deliver me from the powerful temptations, or inclinations to any sin? Shall I not seek strength of Christ? or shall I betray myself to the devil and the flesh? In Christ I am dead to sin, and shall I yet live therein? Rom. 6. 1, 3. Col. 2. 12.

Thirdly, our Baptism must be used against the doubts of persevering, or whether we shall be kept unto salvation, and whether our body shall be raised again at the last day: for God hath assured all this unto us in our Baptism, that we have our part not only in the death of Christ, but also in the resurrection of Christ: and if Christ be raised in us, Christ can die no more, either in himself, or in our hearts, and the same power that raised him out of the grave, will also raise up our bodies at the last day, as is pleaded, Romans 6. 10. &c. Galat. 3. 27, 28. 1 Cor. 15. 29. 1 Pet. 3. 21. If we be baptized and believe, we shall certainly be saved, Mark. 16. 16.

Thus as it concerns our selves.

3. In respect of others, we are bound to the good behavior in Baptism: as to acknowledge the communion of Saints; so are we tied to preserve our selves in all brotherly love with the godly, who wear the same Livery with us, and are Soldiers pressed to the same war, and have taken upon them the same holy Vow with us: we are bound in Baptism to love them, to stand for them above all other people, and to live with them in all holy love, to our lives end, Eph. 4. 3, 4, 5. 1 Cor. 12. 1 •… . & 1. 13. Gal. 3. 27, 28.

CHAP. XII.

HItherto concerning Baptism: The rules that concern the Lord's Supper follow.

Now concerning this Sacrament, we are charged with these things.

First, Examination, 1 Cor. 11. we must examine our selves, and so eat and drink: Examine our selves, so as we be sure there be no sin in our hearts and lives, which we have committed, but we are desirous to forsake, and do unfeignedly judge our selves for it, being as desirous to forsake, as we desire God should in the Sacrament forgive it.

Secondly, The diseerning of the Lord's Body and Blood: so coming to partake of these outward signs of Bread and Wine, as we withal know and believe the presence of Christ; and that God doth as effectually give Christ to the soul of the believer, as he gives Bread and Wine to his body: yea, we must thus discern and believe, that he is there offered and given unto us also, and that God doth not delude us, but as truly gives us the Body and Blood of Christ, as he doth by the Minister give us the Bread and Wine, 1 Cor. 11.

Thirdly, The showing forth of the death of Christ: This is a solemnity, where we must intend to make a solemn remembrance of the Passion and Death of our Savior, not only in being present at the breaking of the Bread and pouring out of the Wine, but in raising up in our heart a thankful remembrance of his grievous sufferings and death for our sins, Math. 26. 1. Cor. 11.

Fourthly, Fellowship and loving communion with the godly, which we both signify, and vow in the Sacraments, and testify before God and men, that we will cleave unto them above all the people in the world, as being the same bread with us, even members of the same mystical Body of Christ, 1 Cor. 10.

Fifthly, special reconciliation with such as we have offended, bearing malice to no man, and desiring and seeking peace with all sorts of men, Matth. 5. Rom. 12.

Sixthly, and lastly, The vows of sincerity, resolving to keep this feast all our life in the unleavened bread of sincerity and truth, even to spend our days in all uprightness of heart, and unfeigned hatred of all sin and hypocrisy, 1 Cor. 5. 8.

CHAP. XIII.

THus of the Sacraments.

The Rules concerning prayer follow; where besides the general Rules that belong to all worship, these things in special must be heeded concerning prayer.

1. Thy words must be few, Eccl. 5. 1, 2. and the reason is, because God is in heaven, and thou art on earth. He is full of majesty and wisdom, and thou art an infirm and sinful creature. Length of it self doth not commend prayer; we must speak as becomes the Majesty of God, without vain repetitions and babblings; pattering over of the same things is not pleasing to God: as affectation is ill in anything, so much more ill in prayer. This rule may be unsavory to the taste of some that are transported with rash zeal: but let them take heed of will-worship; the words are so plain in the text, as they must inform themselves about them: The Lord knew what was fittest for us, when he gave us this charge.

2. Thy heart must be lifted up in the performance of this duty: this is often imported in diverse Scriptures; and this lifting up of the heart hath diverse things in it.

1. Understanding: thou must be advised what thou prayest for, and know thy warrant, that what thou askest is according to God's will, 1 Cor. 14. 15. John. 5. 30.

2. Freedom from distractions: thy heart must be cleansed from passions and lusts: thy prayer must be without wrath, 1 Tim. 〈◊〉 . 8. And as the distractions arising from passion must be avoided, so must all other distractions.

3. Fervency, or the stretching out of the affections according to the matter of prayer; thou must express the affections of prayer: for God looks at the prayer of thy heart, not at the prayer of thy lips only.

3. Thou must pray with all manner of prayer, according to the occasions of prayer. Thou must pray at thy set times daily, and thou must pray also with ejaculations (as the Divines call them) that is, those sudden and short speeches to God, when thy heart is moved upon special occasion. Thou must use Supplications, Deprecations, Intercessions, Confessions, giving of thanks, or the like, according to thy necessities, or the other occasions of thy life. Thou must strive to get a fitness and language to speak unto God for thyself in thine own words, as may best express the desires of thine heart, Eph. 6. 18.

4. Thou must continue and persevere in prayer without ceasing: prayer must be the work of thy whole life, not an exercise for a fit, for a day or two, or a week or two, or a month or two: thou must make conscience of prayer always, Eph. 6. 18. 1 Thes. 5. 17.

5. When thy prayer is grounded upon God's will, thou must be instant and not faint, or be discouraged. Thou must pray without doubting and wavering, as resolved never to cease praying, till God hear and show mercy. It is baseness of mind, not humility, to be quickly discouraged: if God entertain us not according to our expectation or liking, we must not be weary of seeking to God, but set upon prayer, with a resolution to take no nay, Luk. 18. 1. I am. 1. 6.

6. Thou must remember supplication for all Saints, especially to pray heartily for Magistrates and Ministers, especial those under whose charge thou art, Eph. 6. 18, 19. 1 Tim. 2. 1.

7. Thou must look to it, that in all things thou give thanks. Let the Lord see the truth of thy heart herein, that what thou obtainest from God, especially by prayer, thou wilt with all gladness remember and acknowledge: this Rule must by no means be forgotten, 1 Thess. 5. 18. Col. 4. 2.

CHAP. XIIII.

THus of the Rules that concern prayer. There remains the reading of Scripture, and singing of Psalms, as the other part of the ordinary worship of God.

Concerning the reading of the Scriptures, I will instant in one place of Scripture only, which contains the charge given to Joshua, Cha. 1. 8, 9. which comprehends the substance of the necessary directions about private reading. I say necessary; for godly men may, and have advised diverse courses for reading of Scripture, which are not absolutely necessary, but arbitrary, as may stand with the leisure and capacity of the persons that will read; such are those directions that show how many Chapters may be read in a day, and what things may be observed in reading, &c. which, as they may be profitable to many Christians, and expedient too, yet they must not be understood so, as that those persons sin, which read not so often, or so many Chapters, or the like. The things therefore that must necessarily be observed by such as can read the Bible, I take to be these.

First, they must exercise themselves therein daily, they must constantly be employed therein; and if their occasions interrupt them at some time, they must redeem it at other times. This is the praise of the blessed man, That he exerciseth himself in God's Law day and night, that is constantly, Psal. 1. 2.

Secondly, in reading they must meditate therein, that is, they must observe profitable things as they read, attending to reading, and marking what the Lord saith unto them by that part of the Word which they read. This is that meditation which is chiefly required of Christians, to get into their hearts good thoughts from the matter they read of, so as they may the better be enabled to employ their thoughts all the day after.

Thirdly, the Word of God must not depart out of their mouth; they must make the best use of it they can, in conference to speak of it to others, for the edification of themselves and others.

Fourthly, they must observe in their reading what the Lord saith unto them, that concerns their practice. They must observe to do according to those holy directions they read of. They must bring a mind desirous and resolved to let the Word of God both inform them and reform them, making conscience of it, to let God direct them by his holy Word read, and not only by the word preached to them: their lives must be bettered by their reading; and to that end they must observe the chiefest things they can out of their reading, to remember them in their practice.

CHAP. XV.

THe rules that concern the singing of Psalms, are summarily comprehended in that place, Coloss. 3. 16. and they are these.

First, they must teach one another by their Psalms and Hymns and spiritual songs. They must learn to profit, and make good use of the holy matter contained in the Psalms they sing.

Secondly, they must sing with their hearts; they must attend to the matter they sing of, and lift up their hearts, as well as their voices.

Thirdly, they must sing with grace in their hearts: they must employ the graces of God's Spirit in singing of Psalms, as well as in prayer, or any other ordinance of God.

Fourthly, they must make melody to the Lord: They must direct their songs to God, and to his glory, and not use them as mere civil employments, but as parts of God's service.

CHAP. XVI.

HItherto of the Rules that concern the most usual part of God's service: there are other parts of God's service, which are to be used but at certain times, and upon special occasions, and these are Vowes, and Oaths and Fasting.

The rules about Vowing are briefly comprehended in that place, Eccl. 5. 4, 5. and they are chiefly two

First, before thou vowest, consider: consider, I say, thine own strength, whether thou be able to do it: and consider also the end, that it be to God's glory: and consider the matter, that thou vow not things unlawful: and consider what may be the events of thy vow, for all vows being made before the Angel that takes notice of all covenants, it will be in vain afterwards to plead; It was an error, thou wast mistaken: God may be angry at thy voice, and destroy the work of thy hands: Be not rash therefore, to cause thy flesh to sin therein.

Secondly, when thou hast vowed thy vow to God, defer not to pay it; be sure thou perform it: it is a grievous offense to break a lawful vow: Better it is thou shouldest not vow, then that thou shouldest vow, and not pay.

Thus of vowing.

Concerning the Oath, when th •… u art called to swear, thou must observe these rules.

First, that thou swear not by anything which is not God, Ier▪ 5. 7.

Secondly, that thou swear in truth, that is, that thy conscience know, what thou swearest is true.

Thirdly, that thou swear in judgment, that is, with due consideration of the nature of God, and with sound deliberation, not rashly, diligently weighing all things that belong to the matter thou swearest about.

Fourthly, that thou swear in righteousness, that is, about lawful things, and just matters: Thou must not swear to do unjust things, as David sware to kill Nabal: nor must thou swear about impossible things, or about things that are doubtful and uncertain, nor in the form of thy oath must thou use such words, as be contumelious to God, or express not sufficient reverence to the Divine Majesty, as they that wickedly swear by any part of Christ, or such like.

CHAP. XVII.

THus of Vowes, and Swearing; Fasting follows. Now if we would keep a religious Fast unto God, we must observe these two Rules.

First, we must look to the strictness of the abstinence of the day of our Fast; for so we must abstain from all sort of meat as well as one, and from our costliest apparel, and from recreations and usual delights: We must keep the day, as we keep the Sabbath, in forbearing our own works, Ion. 3. 6, 7. 1 Cor. 7. 5. Joel 1. & 2. Levite. 16. 29.

Secondly, the time must be sp •… t in religious duties, as a Sabbath, especially in the exercises that concern the humiliation of the soul, in renewing of our repentance, for the obtaining of pardon of sin, or some special blessing of God, or the preventing, or removing of some great judgment of God.

The former rule concerns only the ceremony, or outward exercise of the body: but this rule contains the substance of the duty, without which a religious Fast is not kept unto God; who regardeth not the hanging down of the head like a bull-rush, if the soul be not humbled before God for sin: Leviticus 16. 29. Joel 1. 14. and 2. 16, 17.

CHAP. XVIII.

HItherto of the Rules that concern the parts of God's worship: The rules that concern the time of God's worship, follow: and this time especially is the Sabbath Day.

Now the rules that bind us to the good behavior concerning the Sabbath, concern either the preparation of the Sabbath, or the manner of performing holy duties on the Sabbath.

The preparation to the Sabbath, contains in it these things.

First, the ending of all our works on the six days, as God did his, Gen. 2. 2.

This example of God is set down, not only to show what he did, but to prescribe unto us, what we should do, as is manifest by urging this example in the reason of the commandment. We must then take order to finish the works of the week days with such discretion, that neither our heads be troubled with the cares of them, nor our hands tempted to work about them on the Sabbath Day.

Secondly, the preventing of domestical grievances, and perturbations, Levite. 19. 3. Ye shall fear every man his mother and his father, and keep my Sabbath. Discords and contentions, and heartburnings in the members of the family, extend their infection and hurt, even to the profaning of God's Sabbath. The Lord looks not to be served aright in his house, if people live not quietly, and lovingly, and dutifully in their own houses.

Thirdly, we must cleanse our selves, that we keep the Sabbath, Nehemiah 13. 22. Which place, though it speak of Legal cleansing, yet it shadows out that Moral and perpetual care of cleasing our selves, that ought even to be found in us. And thus we do cleanse our selves, when we humble our selves, that we may walk with God, confessing our sins, even the sins of the week past, and making our peace with God, through the name of Jesus Christ.

Thus of the duties of preparation: Now for the manner of keeping the Sabbath, the rules prescribe unto us these things:

1. Rest from all your works, whether they be works of labor, or works of pleasure. Works of labor the Scripture instanceth in such, as are selling of victuals. Nehemiah 13. 15. Carrying of burdens, Ier. 17. Journeying from our places, Exod. 16. 29. the business of our callings done by our selves, our children, servants; or cattle, which the words of the Commandment forbid? And as works of labor, so also works of pleasure are forbidden, Isaiah 58. 13.

2. Readinesse and delight. We should love to be God's servants on this day, Isaiah 56. and consecrate it with joy, as a glorious privilege to us, Isaiah 58. 13. abhorring weariness, or a desire to have the Sabbath gone, and ended, Amos 8.

3. Care and watchfulness. We must observe to keep it, Exod. 31. 16. we must take heed to our selves, that no duty be omitted, and that we no way profane it, attending our hearts, and our words, Ier. 17. 21.

4. Sinceritie: and this sincerity we should show diverse ways.

First, by doing God's work with as much care as we would do our own; or rather showing more care for the service of God. They had their double sacrifices on the Sabbath, in the time of the Law; and we should study, how we might please God in especial manner on that day, choosing out the things that might delight him. God hath taken but one day of seven for his work; and shall we not do it willingly? Further, if we respect our selves, shall we not be as careful to provide for our souls on the Sabbath, as for our bodies on the week days?

2. By observing the whole day, as well as a part, and keep the Sabbath in our dwellings, as well as in God's house: God requires the whole day, and not a part. As we would be contented our servants should work for us only an hour or two in the six days: so neither should we yield less unto God, then we require for our selves. Nor will it suffice to serve God by public duties in his House, unless we serve him also by private duties in our own dwellings, Commandment 4. Levite. 23. 3.

3. By avoiding the lesser violations of the Sabbath, as well as the greater, especially not transgressing of contempt, or willfulness in the least things we know to be forbidden. The Prophet instanceth, Isaiah 58. 13. We must not speak our own words. Thus of sincerity.

5. The fifth thing required of us, is Faith: we must glorify God by believing, that he will make it a day of blessing unto us, and perform that blessing he hath promised, accepting our desire to walk before him in the uprightness of our hearts, and passing by our infirmities, and frailties. We many times disturb the rest and Sabbath of our souls by unbelief, Commandment 4. Gen. 2. 2. Exo. 31. 13. Ezech. 20. 20. & 46. 2, 5.

6. The last thing is Deprecation: we must beseech God, when we have done our best, to show us mercy, and spare us for our defects and weaknesses. Thus we must end the day and reconcise our selves to God, that the Rest of Jesus Christ may be established in our hearts, Nehe. 13. 22. And thus of the rules that bind us to the good behavior in respect of the time of God's worship.

CHAP. XIX.

HItherto of the Rules that concern our carriage towards God.

Now it follows, that I break open those directions, that should bring our lives into order in respect of men: And these rules are of two sorts, for either they are such as bind us to the good behavior towards all men, or such as order our conversation towards some men only, as they are considered to be either wicked or godly.

The rules that concern all men, may be cast into 2. heads, as they belong either to righteousness or to mercy.

The rules that belong to righteousness, order us either in company, or out of company.

The rules which we are to observe in company, concern either,

• 1 Religion, or
• 2. The sins, and faults of others: or
• 3. Our own inoffensiue behavior towards all men.

For the first; when we come in company, we must be careful to be that which may become the glory of God's truth, and the Religion we profess, that weetake not up the name of God in vain: and thus we shall rightly order our selves, if we observe these rules:

First, to be soundly advised, before we fall into discourse of Religion, not doing it till God may be glorified by it. A wise man concealeth knowledge; but the heart of fools will publish foolishness: It is a great discretion to know how to conceal knowledge, as it is to know how to use knowledge.

Secondly, avoid vain janglings and contradictions of words, such as are,

1. Doubtfull disputations about Ceremonies, and things indifferent, which may entangle the weak, and keep them from more necessary cares and knowledge, Rom. 14. 1.

2. Curious Questions, about things that are not revealed in the Word, Rom. 12. 〈◊〉 . Be wise to sobriety.

3. Vnprofitable reasonings, such as were those about Genealogies, in the Apostles time, 1 Tim. 1.

Thirdly, if thou be asked a reason of the hope that is in thee by such as have authority to require it, or need to seek it, then answer: But be sure to remember two things; namely, that thou answer with all reverence, as may show how much thou art affected with the majesty of God's truth, and withal with meekness, that is, without passion or frowardness: and without affectation, or conceitedness, or willfulness in our own opinions, 1. Pet. 3. 15.

Fourthly, let thy communication be yea, yea, and nay, nay: otherwise customary and vain swearing, is a most damned sin, and such as God will surely plague.

CHAP. XX.

THus of our carriage in company in respect of Religion. Now concerning the faults of others, we must observe these rules:

First, we must never in our discourse justify the wicked, or condemn the righteous; all excess in words is evil, but this is an abomination to the Lord: We must ever honor those that fear the Lord; and as for vile persons, they are to be contemned, Psal. 15. 4. Amos 5. 15. Prov. 17. 15.

Secondly, let thy conversation and discourse be without judging, Math. 7. 1. I am. 3. 17. It is time exceeding ill spent, that is spent in censuring of others. And the rather should we take heed of judging, if we consider how the holy Ghost hath matched that sin in that place of James, we must be without judging, without hypocrisy: as if he would signify, that great Censurers are commonly great Hypocrites; & as any are more wise, they are more sparing of their censures.

Thirdly, thou must not walk about with tales; take heed of tale-bearing: He goeth about as a slanderer that revealeth a secret, though it be true he speaketh. It is a maruelious evil custom that many have, to fill up their discourse with the report of the frailties of others, which they by some means or other come under-hand to know: this is an •… uill frequently condemned in Scripture, and yet more usually practiced, as if it were lawful to speak of anything which they know to be true: Thou shalt not walk about with tales, nor stand against the blood of thy neighbor: a strange connection, by which the Lord imports, that this talebearing is a kind of murder; and it is true in the case of many a man, thou wert as good lay violent hands upon him, as with that licentiousness of words to divulge tales concerning him, Pro. 20. 19. and 11. 13. Levite. 19. 16. And for the better strengthening of this rule, thou art yet charged to look to thy ears too, as well as thy tongue; thou must not receive evil report against thy neighbor, but make it appear thou art not pleased with such tales, Psal. 15. 3. Yea, thou art forbidden the society of such persons as carry tales; thou must not meddle with tale-bearers, nor with such a •… flatter with their lips: certainly such creatures commonly flatter the present, and reproach the absent, Prov. 20. 19.

Fourthly, if thou do know an offense in any with whom thou conuersest, thou shalt not hate him in thy heart, but rather reprove him plainly. For, he that rebuketh a man, shall afterwards find more favor then he that flattereth with his tongue •… , Levite. 19. 17. Prov. 28. 23.

Fifthly, as for the mere frailties of others, hold thy tongue, pass by them. A fool despiseth his neighbor, but a man of understanding will hold his peace, Prov. 11. 12. Commonly they that have most defect in themselves, are aptest to contemn others for their weaknesses: but a wise man must so distinguish of the faults of others, that he cover mere frailties, and learn of God to pass by the infirmities of his servants. The Antithesis shows, that a wise man doth not only hold his tongue, but restrain his thoughts from thinking the worse of others for such infirmities.

Sixthly, against the passions and wrongs of others thou must arm thyself with a soft answer, and be sure thou render not evil for evil, Prov. 15. 1. 1 Thess. 5. 15. or rebuke for rebuke, 1 Pet. 3. 9.

CHAP. XXI.

THus of our carriage towards others in company, as it respects their faults. Now followeth the third sort of rules, which order our behavior towards others in company in respect of inoffensiuenesse. It ought to be our principal care to carry our selves so, as nobody may take offense at us.

Now these rules may be directed to their heads, as they concern,

1. The humility,	of our behavior toward others.
2. The discretion,
3. The purity

We must carry our selves humbly, discreetly, and honestly in our conversation with others: so shall we converse with much amiableness and reputation.

First, unto the humility of our conversation, belong these Rules.

First, be soft, show all meekness to all men, restraining the inordination of thy heart, endeavoring to show thyself gentle, and peaceable, and harmless, and easy to be entreated, Tit. 3. 1, 2. Prov. 8. 13. I am. 3. 13.

Secondly, thou must bow down thine care, and hear the words of the wise, and apply thy heart, to get knowledge, and profit thyself by others, Prov. 23. 12. This is the same with that of James, Be swift to hear, and slow to speak, I am. 1. 19.

Thirdly, put not forth thy self, nor stand in the place of great men, till thou be called, Prov. 25. 6.

In general, concerning humility, the Apostle Peters phrase is much to be noted: he saith, we should clothe our selves with humility: which notes both the great measure of it, it should cover all our actions, and also the continuance of it. When we go amongst men, we should stir up our hearts, and fashion our selves to express his grace, and not dare to be seen without humility, no more then we would be seen without our clothes. Humility hides our nakedness, and pride and passion lay it open to the view and contempt of others.

Secondly, neither is humility all that is required to make our conversation without offense or provocation; but we must also carry our selves discreetly; and to this end there are these excellent Rules.

First, thou must consider to speak what is acceptable, and avoid what may irritate; there is singular use of this rule, if it were followed, Prov 10. 31, 1 •… . and 13. 3.

Secondly, thou must mark those that cause division and off •… nces, and avoid them, and shun the society of such, Rom. 16. 17, 18. This will breed thee much peace, and deliver thee from much suspicion in others.

Thirdly, thou must make no friendship with the angry man; for either by much conversing with him, thou mayest learn his ways, or else it will be a snare to thee, that thou shalt neither know how to keep his favor, nor yet how to break off from him, without much unrest and inconvenience, Prov. 22. 24, 25.

Fourthly, it is a great discretion in evil time to be silent. In things wherein thou mayest endanger thyself, and not profit others, it is thy best way, and a wise course, to forbear speech of such things, Amos 5. 13.

Fifthly, so likewise it is thy discretion in matters of dangers to forbear the communicating of thy secret to any, though thou mightest be tempted to a persuasion of trust in those to whom thou wouldest reveal them. It may often repent thee to have spoken, but seldom to have held thy peace, Mica. 7. 5.

Sixthly, withdraw thy feet from thy neighbors house, lest he be weary of thee, and hate thee: this is an excellent rule given by Saloman, Prov. 25. 17. If thou wouldest converse with reputation, take heed of idle gadding from house to house, when thou hast no occasion or employment: thou mayest draw hereby much secret contempt and loathing of thee, when thy emptiness and vanity shall be thereby discovered. An empty conversation, that hath in it no exercise of pierie or virtue, if it be frequent, occasioneth secret, and unutterable scorn.

7. Restraine thine own passions in conversing. There are none so wise, but if they show their passions of immoderate anger, fear, grief, yea, or joy, they discover much weakness in their disposition, which would be covered if they did bridle the excess of their passions. A wise man covereth shame, when a fool is presently known: It is the best praise not to have such weaknesses; but the next to this, is by discretion to bridle our selves, so as we may hide our weaknesses from breaking out.

Lastly, thou mayest make good use of that direction of Solomon about thy friend, Bless not thy friend with a loud voice, rising early in the morning; for it may be accounted a curse to thee: Take heed of flattery, which instead of effecting thine own ends, may bring thee out of all respect. He doth not forbid the just praise, and encouragement of friends, but the intending of praise of purpose to the uttermost notice of thy friend, (this is to praise him with a loud voice) and the affectation of preventing others in praising; and of doing it in such things as are not yet su •… iently known to be praise-worthy, and to set ones self so to praise, as if he studied to do nothing else, but humor his friend; especially if it be but once perceived, that thou doest it but for thy own ends. It is a great part of wisdom, to know how to speak of the praise of others, so as neither sinister ends be intended, nor the humouring of those we praise: to do it sparingly and seasonably, is a great discretion.

And thus of the Rules, that make our conversation amiable, in respect of discretion.

Thirdly, that our conversation may not be hurtful & offensive, we must look to the purity of it: and so these rules following are of singular use.

First, in general, Refraine thy tongue from evil, and thy lips that they speak no guile, Psal. 34. 13. For he that keepeth his mouth, keepeth his soul, Prov. 21. 23. Take heed of the usual vices of the tongue: for thereout may come much mischief, and discontent to thyself and others.

Secondly, in particular look to thyself carefully, that thou avoid those three evils mentioned by the Apostle, Ephes. 5. 4. viz. filthy speaking, foolish talking and jesting. By jesting he means those biting jests, that under pretence of showing wittines, or conceit, do secretly leave disgrace upon the persons whom they concern.

Thirdly, avoid with detestation the excess in drinking and revelling, and suffer thyself upon no pretence, to be drawn to give way to thine own practice in them, 1 Pet. 4. 3.

CHAP. XXII.

THus of thy carriage in general in company. Now out of company thou must look to these things.

First, thou must fashion thy heart, by the use of all good means, to the love all sorts of men. This 〈 in non-Latin alphabet 〉 , love of men, is a virtue little thought on, yet greatly necessary, as a foundation of all practice in conversing with others, and we should labor to abound in love towards all men, 1 Thess. 3. 12.

Secondly, remember to pray for all sorts of men. This is a precept given us in charge by the Apostle, 1 Tim. 2. 1. and belongs to this place, and we ought to make conscience of it according to the occasions of our callings, or acquaintance with other men: we should even in secret seek to profit our neighbors by praying for them.

Thirdly, we should provide, even out of company to order our affairs so, as that we may live

• 1. Honestly, without scandal, 1 Cor. 10. 32. Phil. 1. 10.
• 2. Justly, without deceit or fraudulent dealing, Levite. 19. 35, 36. 1 Thess. 4. 6.
• 3. Peaceably, without strife with any, if it be possible, Prov. 3. 29, 30. Zach. 7. 10. Heb. 12. 14.

CHAP. XXIII.

HItherto of the Rules that concern Righteousness: Mercy followeth. Now in showing mercy, diverse things are charged upon v •… .

First, willingness. We must give cheerfully: For the Lord loveth a cheerful giver. We must love mercy, as well as show mercy. Our hearts should be ever answerable to our power. We must be ready and prepared to show mercy, abhorring delays and putting off of time, or seeking excuses: Our ears should be open to the cries of the poor. Yea (rather then be behind hand) we should sel, that we might give alms, Mich. 6. 8. 1 Tim. 6. 18. 2 Cor. 9. 4, 5, 6, 7. Prov. 22. 22, 23. Luke 12. 33. Prov. 3. 27, 28.

Secondly, Labor and Diligence. We should take pains, and work hard according to all the occasions of mercy. This is the Apostles phrase: God will not forget your work, and labor of love, Heb. 6. 10. We must be forward to do those works of mercy, that require our pains and travel about them, as well as those we may do and sit still, 2 Cor. 8. 16, 22.

Thirdly, Liberalitie: We must open our hands wide, Deut. 15. 8. we must be rich in good works, 1 Tim. 6. 18. We must not give sparingly, 2 Cor. 9. 6. we must give to our power, and sometimes beyond our power, 2 Cor. 8. 2. we should desire to answer the expectation had of our bounty, especially the expectation of our teachers that know us and our estates, 2 Cor. 8. 24. we should strive to abound in this grace also, as well as in other graces of the Spirit, 2 Cor. 8. 6. we should give to seven, and also to eight, Eccl. 11. 2. we must give good measure, yea and pressed down, Luke 6. 30.

Fourthly, Humility. There is great use of humility, in showing mercy. Now we should show our humility diverse ways about mercy: As

First, in helping others, without exalting our selves, and domineering over them. The rich must not think to rule the poor, and to command them, as if they were their vassals: we should so show mercy, as not to stand upon terms of their beholdingness, to whom we show mercy, Prov. 22. 7.

Secondly, in not despising the poor; we must not think of them meanly, and contemptuously, because they stand in need of our help, whether it be in body or mind, Proverbs. 14. 21.

Thirdly, in accepting exhortation, showing our selves willing to be called upon, and stirred up to mercy, 2 Corinthians 8. 17.

4. By our penitency, when we go to God, after we have done our best, and confess the corruption that cleaves unto us, even when we have shown our best desires to communicate to others; and withal striving to plow up the fallow ground of our hard hearts, that we may be more fit to express the bowels of mercy, Hos. 10. 12.

Fifthly, the Macedonians shown their humility in this, that they prayed the Apostle to accept their gift, giving themselves also to be disposed of to the Lord, and unto them by the will of God, 2. Cor. 8. 5.

Thus of the Humility to be shown in doing works of mercy.

A fifth thing required in showing mercy, is Faith; and faith is needful in two respects.

First, to believe God's acceptation of the mercy shown. For a godly Christian, that is not vain-glorious, hath so mean an opinion of his best works, that he finds need to fly to God's promises, and da •… es not trust upon his own goodness. Now God hath promised to accept of that we do, if there be a willing mind: The will is accepted for the deed, 2 Cor. 8. 12.

Secondly, to believe the success and reward from God, and that we shall not lose by what is so expended. Though the persons to whom we show mercy, should be so ungrateful, that it were as bread cast on the waters: yet we ought to believe, that our seed cast on the waters, shall bring us a plentiful harvest, Eccles. 11. 1. And it is certain, whatsoever the persons be, yet what is given, is sowed. And if the Husbandman do not think his corn spoiled that he casts upon his land, no more ought a Christian to think that to be lost that is given to the poor. Nature may disappoint the hope of the Husbandman, but in works of mercy, there is no venture, but a sure increase from the Lord, 2. Cor. 9. 9, 10. and therefore our faith should make us get bags to put up the certain treasure we shall gain by mercy from the Lord, Luk. 12. 33.

A sixth thing required in showing mercy, is discretion; and discretion should show it self.

First, by distributing our alms in the fittest course we can, having a principal respect to godly poor. He that showeth mercy, ought to have a good eye, Proverbs, 22. 9.

Secondly, by observing our own ability, so to ease others, that we burden not our selves, 1. Cor. 9. 14, 15.

Thirdly, by taking heed, that we spend not upon the rich by needless entertainments, what oughtto be bestowed upon the poor, Prov. 2 •… . 16. Luk. •… 4. 13.

Fourthly, by avoiding scandal, or giving offense, that no •… blame us in our abundance, but providing things honest in the sight of God and men, 2. Cor. 8. 20, 21. yet so as we endeavor in an holy life and discreet manner to provoke others by o •… zeal, 2 Cor. 9. 2.

A seventh thing required in showing mercy, is Sympathie, Pitty, a Fellow-feeling of the distresses of others, being like affectioned, and laying their miseries to heart▪ Heb. 13. 3. Col. 3. 1 •… . Romans 12. 16. Job. 30. 25. There should be bowels in our mercy.

The last thing is Sinceritie. Now this sincerity should be shown diverse ways, As,

1. In the matter of our alms. It must be of goods well got̄. For God hateth robbery, though it were for burnt offerings, Esa. 61. 8.

2. In the manner we must show mercy, without wicked thoughts, or grief of heart, Deut. 15. 7, 8. to 12. and without hiding our selves from the poor, Isaiah 58. 7. and without excuse to shift off the doing of it, Prov. 24. 11, 12.

3. In the ends. That we do not our works to be seen of men, or to merit of God: but with an unfeigned desire to glorify God, and make our profession to be well spoken of, and show the true love and pity we bear to the creature in distress, Matth. 6. 2 Cor. 9. 19.

4. In continuing our mercy, not forgetting to distribute, but still remembering the poor, Heb. 13. 16. Galath. 2. soundly performing the •… mercy with constancy, which we have purposed, willed, or promised. It were an excellent order, if Christians would follow the Apostles rule, Every week, as God hath prospered them, to lay aside for the poor, 1. Cor. 16. 2. 2 Cor. 8. 11.

5. In the kinds of mercy, that we be ready to show spiritual mercy, as well as corporal; and in corporal mercy to do good all the ways we can, as well as one way: As by lending, protecting, releasing, visiting, and giving; & thus to the poor, to such as are fallen into decay, and to the strangers also as many Scriptures require.

CHAP. XXIIII.

HItherto of the Rules that concern all men: now the particular rules direct our carriage either towards wicked men, or towards godly men.

Our conversation towards wicked men may be ordered by these rules:

First, we must avoid all needless society with them, and shun their infectious fellowship, especially we must take heed of any special familiarity with them, or unequal yoaking our selves with them, by marriage, friendship, or leagues of amity, Psalm 1. 1. 1 Cor. 6. 17. Ephes. 5. 7, 11. Prov. 23. 20. & 4. 14, &c.

Secondly, when we have occasion to cōuerse with them, we must study how to walk wisely towards them, so as we may be so far from giving scandal, as, if it be possible, we may win them to glorify God and his truth in our profession. It requires much skill to order our selves aright in those things that are to be done in the presence of wicked men, or in such things as must come by report unto them, and their scanning. Now there are diverse things of admirable use in our carriage to put them to silence, and to take them in their consciences, at least to think well of us: Such as are:

2. Mortification. A sound care to reform our ways, and true hatred and grief for our own sins, will cause many times wicked wretches to say of us, that we are the people of the Lord, Isaiah 61. 3, 8. I say, a sound care of reformation; for to profess a mortified life, and yet in anything to show that we can live in any fault without repentance, this provokes them exceedingly to speak evil of the good way of God. Therefore the first care of a Christian, that would be rightly ordered toward wicked m •… n, must be to live without offense, and to discover a true mortified mind, and an heart broken for sin.

Secondly, to speak with all reverence and fear, when we entreat of matters of Religion, much amazeth the profane conscience of a wicked man; whereas cursorie discourses of such grand mysteries, & empty and vain janglings do exceedingly occasion a confirmed willfulness and profaneness in such men, 1. Pet. 3. 16. and Prov. 24. 26.

Thirdly, it is a most winning quality in all our carriage, to show meekness of wisdom, to express a mind well governed, free from passions, and also from conceitedness, frowardness, affectation, and the vain show of what we have not in substance. For each of these have in them singular matter of irritation, and provoke wicked men to scorn, and hatred, and reviling.

Fourthly, there is an holy kind of Reseruednesse, which may adorn the life of a Christian, in his carriage among wicked men: and this Reseruednesse is to be shown,

1. In not trusting our selves too far with them, not believing every word, not bearing our selves upon every show of favor from them. For as too much suspicion of them breeds extreme alienation, if they perceive it; so credulity is no safe way, Prov. 14. 15. John. 2. 24.

2. By abstaining from judging of them that are without. It is a most intemperate zeal, that spends it self in the vain and bootless censure of the estate of those that are without. Those censures have in them matter of provocation and nothing of edification. It were happy for some Christians, if they could with the Apostle, say often to their own souls, What have I to do to judge them that are without? 1 Cor. 5. 12, 13.

3. By studying to be quiet, and meddle with our own business; casting about, how to cut off all occasions, by which we might be tangled with any discord or contention, or much business with them. It is a godly ambition to thirst after this quietness of life, 1 Thess. 4. 11, 12.

4. By our silence in evil times; always avoiding all such discourses, as might bring us into danger, without any calling for our own edification, or the edification of others. Many a man hath smarted sorely for want of this bridle for his tongue, when his words could do no good to others, and much hurt to himself, Amos 5. 13. David held his peace while the wicked were present, Psal. 39. 1.

5. In forbearing to reprove scorners, Prov. 9. 7, 8. and 23. 9.

6. In seasoning their words with salt, so as they discover no vanity, lightness, vainglory, malice, or desire of revenge, or the like faults in their speeches.

7. In answering the fool, but not according to his folly, that is, not in such pride, passion, or reviling fashion as the fool objects in, Prov. 26. 4, 5.

8. In getting out of their company, when we perceive not in them the words of wisdom. If we see they grow once to be perverse, outrageous, or willful in any notorious offense of words or works, we must get from amongst them.

Thus of the eight ways wherein we should show reseruednesse: they are of excellent use, if men would study them, and practice them.

5. Mercy is amiable even in the eyes of wicked men: and merciful Christians, that are full of good works, do bring a great deal of honor to religion. It is true Religion and undefiled, to visit the fatherless and widows, and to be unspotted of the world. A conversation that is unrebukable, and full of mercy also, cannot but be very honorable: whereas Religion it self, when it is •… ated in the breasts of such Christians as have forgotten to show mercy, and not study how to be doing good to others, is exceedingly darkened in the glory of it, and many times extremely ill spoken of. A true Christian should hold it a great disparagement, that any Papist, or carnal man in the world (in equal comparison) should put them down for either the tenderness or the abundance of works of mercy, 1 Peter 1. 12. Math. 15. James 27.

6. When we have cause and a calling to speak for the truth, or to reprove sin, it is an excellent grace to be undaunted, and free from s •… ruile fears or flattery. To give place to wicked men in God's cause, or to fear their faces in the quarrel of Religion, or to show a mind that would repent of well-doing, or that basely would stoop some way to honor ungodly persons for our own ends, is so far from gaining true favor with evil-minded men, that it makes them to scorn and hate us and Religion so much the more: whereas a godly man, that is vnmoucable, and refuseth to praise the wicked, or justify the ungodly; and when he hath cause, will contend with them, as Solomon's Phrase is, and not be like a troubled fountain, or acorrupt spring: he may for the time receive ill words from the wicked, but his heart is afraid of him, and his conscience doth admire him, Prov. 24. 25. and 28. 4. and 25. 26 1 Cor. 16. 22.

7. The like advantage is brought to the conversation of a godly man, when he can show like patience and firmenes of mind in bearing all sorts of afflictions and crosses. Patience in affliction, makes a great show before a wicked man, that well knows how unable he is so to carry himself, 1 Pet. 3. 14.

Lastly, to love our enemies, and show it by our suies in forgiving them, or being ready heartily to please them, and to overcome their evil with goodness: To pray for them when they revile and persecute us, is a transcendent virtue; evil men themselves being Judges, Luk. 6. 27. to 31. Pro. 10. 22.

CHAP. XXV.

THus of our carriage towards the wicked. How we should carry our selves toward the godly, followeth to be considered of.

The sum of all is, that we must walk in love. If we can soundly discharge our duty to the godly, in respect of loving them unfeignedly, and heartily, and constantly, we perform all that is required of us toward them. And this love to the godly is so necessary, as that it is imposed upon us, as the only commandment given by Christ, who in one word tells us the substance of our duties, John. 13. 34. Eph. 5. 2. 1 Pet. 2. 7. 1 Cor. 16. 14.

Now the rules which in particular bind us to the good behavior in respect of our love to the godly, concern either the manifestation of our ioue to them; or the preservation of our leave to them.

We must show our love to the godly diverse ways:

First, by courtesy and kindness towards them, and that in a special manner, being affectioned towards them with a brotherly love and kindness. No brethren in nature should show more kindness one to another, then Christians should, Eph. 4. 32. Rom. 12. 10.

Secondly, by receiving and entertaining them: we must receive one another, and be barbarous one to another; and this with entireness of affection Negatively, it must be without grudging, 1. Pet. 4. 9. Affirmatively, we must receive one another, as Christ received us into glory, that is, First, without respect of desert; We have done nothing to deserve heaven; yet Christ hath received us to glory: So, though the godly have not pleasured us any way greatly, yet because they are the children of God, we should make much of them, and entertain them gladly. Secondly, not thinking anything too dear for them: Christ hath not ennied us the very glory of heaven, and therefore what can we do to the brethren, that should answer the example of Christ? Rom. 15. 7.

Thirdly, by bearing their burdens; for so we should fulfill the Law of Christ, Galat. 6. 2. There are two sorts of burdens press the godly: One inward, such as are temptations, and their own corruptions; the other outward, such as are afflictions of all sorts. Now in both these, this rule holds; for when we see a godly Christian mourn and lament his distress in respect of his •… firmities, or temptations, we must bear his burden, not by soothing him in his sin, as if it were no sin, but by laying his grief to our own hearts, and striving to comfort him with the promises of God. This is not to make our selves guilty of their sins, but to help them out of their grief by consolation, out of their sin by direction. Note, that this is charged upon us, when sin is a burden to them, not before; for till then we are rather to reprove them, or admonish them: But then we are to ta •… notice of this rule, when they confess their sins, and are weary of them, and sorry for them. And thus also in their outward burdens we must bear them, by comforting them, and advising them, and helping them, and showing our affection to them, as if it were our own case, so far as we have a calling, and power to help them.

Fourthly, by considering one another, to provoke unto love, and good works, Heb. 10. 24. Note the duty, and the manner how it is to be done: The duty is, to stir up others all we can, to the increase of love and abundance of all good works: the manner is shown two ways; First, we must provoke them to it, both by example, and by exhortation, and all good ways, that might fire in them the desire of well-doing. Secondly, we must consider one another, we must study the estates of others, their wants, impediments, means, gifts, callings, &c. and accordingly apply our selves for the best advantage to help them forward. It is not enough to do it occasionally, but we must meditate of it; and castabout, how, where, and when we must yield this help, and encouragement, and furtherance.

Fifthly, by doing whatsoever we do for the godly, heartily, and with all faithfulness, as if it were for our selves, or our own brethren, or kindred in nature, not being slothful in service; or such as disappoint the trust reposed in us: we should do all things we undertake for them, with all sidelity and care, 3 John. 5. Rom. 12. 6, 7, 8, 9, 11. Yea, we should care for their good and profit, as we would care for the good of the members of our own body, for such are they to us in the mystical body of Jesus Christ, as the former place to the Romans showeth.

Lastly, we should show our love to the godly, by employing the gifts of our mind, as may be best for their good: As every man hath received the gife, he must so minister the same, as good Stewards of the manifold grace of God. There are diversity of gifts in the godly, as knowledge, utterance, prayer, and the like. Now these are given to profit withal, 1 Pet. 4. 10. 1 Cor. 12. As for example, The lips of the wise must disperse knowledge, Prov. 15. 7. So when Christians meet together, as any have received a doctrine, or a Psalm, or an Interpretation: so must he minister it for the profit of others, 1 Cor. 14. 26. and so must we help one another by prayer, either absent, or present, 2 Cor. 1. 11.

CHAP. XXVI.

THus of the rules that concern the manifestation of our love to the godly. Now there are further diverse things to be observed for the preservation of our love to them: and these may be cast into two heads: for, they are either such things as we must do; or such things as we must avoid.

The things that we must do to preserve love, are these:

First, we must strive to be like minded in matters of opinion; many discords or abatements of affection grow among Christians for their offenses of opinion in diverse things. It is true, that difference of Judgment should not cause difference in affection: If we cannot be of one mind, yet we should be of one heart: yet we see the contrary, and therefore every Christian should make conscience of it, to be so wary and so humble in his opinions, especially in things doubtful, or not so necessary, as to take heed of admitting what might show dissent from the godly; or if he must needs dissent, yet to be very wary how he discover it to the vexation or entanglement of others. Now because this is very hard to persuade Christians unto; mark how vehemently the Apostle speaks of it, Rom. 15. 5, 6. Now the God of patience and consolation grant you to be like minded, that ye may with one mouth and one mind glorify God. We must learn of the Apostle to pray fervently for this, that our natures, and the natures of others, with whom we converse, may be fitted hereunto: and, 1 Corinth. 1. 10. the Apostle adi •… res them by the name of Jesus: I beseech you brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no diuions amongst you, but that ye be perfectly joined together in the same mind, and in the same judgment. And in the Epistle to the Philippians, Chap. 2. ver. 1, 2, 3. he urgeth them with strange vehemency, to import the necessity of this duty: If, saith he, there be any consolation in Christ, or any fellowship of the Spirit, or any bowels of mercy, be like minded, having the same love, being of one mind. And certainly, this earnestness in requiring this duty imports, that some perverse Christians will smoke one day for th •… ir presumption, and waywardness, and pride of opinions.

2. We must follow the things which may make for outward peace; and to this end we must labor to show all meekness in our carriage, and longsuffering in forbearing one another, and forgiving one another, Ephesians 4. 2, 3, 4.

3. We must strive to hear our affection to such a degree, as that it may be able to cover the infirmities of others: He must get a covering love, that will live constantly in the love of the godly: A love, that will cover a multitude of faults, 1 Pet. 4. 8. Prov. 10. 10.

4. We must confess our faults one to another, James 5. 16. It doth exceedingly preserve love, if men, when they have offended, or wronged others, would quickly, and easily, and heartily acknowledge their offenses. Nor doth this rule hold in case of trespass only, but when we have not wronged others, yet discrcetly to complain of the corruption of nature that cleaves to us, and the infirmities which daily trouble us. This doth work not only compassion, but great increase of affection in others towards us: For acknowledgement prevents their secret loathing of us for such frailties if they should discern them. And besides, it makes them the willinger to give us leave to reprove their faults, when they see we are as willing to reprove our own; besides the ease it brings to our own hearts many times to make our moan to others, when our consciences are troubled.

CHAP. XVII.

THus what we must do to preserve love; Now further that love may be preserved amongst the godly, these things following are to be avoided.

First, Suits in Law; A Christian must have many considerations of his cause, before it can be lawful for him to go to law with his brother. These kinds of contentions are most unnatural amongst Christians; and prove not only scandalous in respect of others, but extremely grievous and poisonous to themselves, 1 Cor. 6. 1, 4.

Secondly, Dissimulation: our love must be without feigning, in deed, and in truth; not in show, or in words, Rom. 12. 9. 1 John 3. 18.

Thirdly, Conceitedness. This is a vice that extremely vexeth others, and alienateth affection: we must not be wise in our selves, but rather in lowliness of mind esteem another better then our selves, & show it both by making our selves equal to them of the lower sort, and by going before others in giving Honor and Praise, Rom. 12. 10, 16. Phil. 2. 3, 4. Pro. 12. 15.

Fourthly, rejoicing in iniquity. Our love must be holy and pure, if we would have it preserved. It must have nothing in it that is unseemly, nor must it be an affection, that will take pleasure in the vices or faults of those with whom we cōuerse, 1 Cor. 13. 5, 6.

Fifthly, the minding of our own things: we must not study for our selves, and our own ends only in conversing, 1 Cor. 13. 5. The meaning is not, that we should leave our callings and our houses, to spend the greatest part of our time in our neighbors houses; but he prohibits, 1. Worldlinesse, and excessive cares about our business, and the things of this life, which hinders needful society with the godly: and secondly, he forbids self-love in conversing, when men in all things aim at their own profit, or pleasure, or credit, and do not as well seek the good of others: we may mind our own things, but not only.

6. Sixthly, Ficklenesse and Vnconstancy: we must look to it, that brotherly love continue, Heb. 13. 1. and to this end we must look to the levity of our own natures, and strive to make good by continuance, the affection we have conceived and professed to others. Some are of such unconstant dispositions, that they will love vehemently for a fit, and suddenly fall off without reason, but not without singular shame and blemishing of their reputations. For such tempers are hardly fit for any society. Now this must be repented of, and reformed.

Seventhly, we must take heed of vain-glory, and over eager desire of credit and estimation above others. For this is the cause of much unrest in our own hearts, and of much interruption in brotherly love. And why wouldst thou be so highly esteemed of? Thou considerest not the hard task thou layest upon thyself, to be ever careful to answer that great praise, or estimation thou desirest: Nor markest thou, how thereby thou art made to offend against thy brother: by envying him, by backbiting, or other ways of provocation, nor yet how little this commends thee to God, Gal. 5. 26.

Eighthly, take heed of judging thy brethren, not but that thou mayst say, that sin is sin, but look to thyself in two things:

First, that thou censure not thy brother about things indifferent, or doubtful: such as ceremonies were and are. This is flatly forbidden, Rom. 14. 3, 13.

Secondly, that thy suspicions transport thee not to condemn thy brother for hidden things, the things of darkness and counsels of the heart: till thou be sure of the fault, or offense, thou mayest not judge, or censure, 1 Cor. 4. 5.

Ninthly, if there be any occasion of grievance, that love may be renewed, or preserved, look to two things:

First, that thou render not reviling for reviling, 1 Pet. 3. 9.

Secondly, that thou grudge not against thy brother, or by whispering deprave his actions, or back-bite him, or complain against him to his disgrace, in things where the right is not apparently discovered; I am. 5. 9.

Lastly, if thou wouldest preserve thyself in the love of the godly, then thou must take heed of forsaking the assembling together of the Saints: Thou must preserve all ways of exercising the Communion of Saints, and hold fellowship with them in God's House, and in your own dwelling: Prophanenesse must not draw thee from the Temple: nor worldliness from society, and loving, and profitable conversation with thy godly friends and acquaintance, Heb. 10. 25.

CHAP. XXVIII.

HItherto of such rules of conversation, as direct us in our carriage towards the godly, considered in general. Now there are other rules which concern only some of the godly: namely

• 1. Such as are fallen.
• 2. Such as are weak.
• 3. Such as are strong.
• 4. Such as are especially knit unto us in friendship.

For the first, those that are fallen, are either fallen from God, or fallen from thee. Such as are fallen from God, are either fallen grossly and of habit, or by infirmity and suddenly.

Those that are fallen grossly, are either guilty of soul vices, or else of extreme omissions, such as that which the Apostle instanceth in, of idleness, and the general neglect of their callings.

Now towards both these, thou must be thus ordered.

First, warn them in the beginning, and reprove them sharply, 1 Thess. 5. 14.

Secondly, if they mend not, avoid them, withdraw thyself from them, converse not familiarly with them, let them not be the companions of thy life, 1 Cor. 5. 11. 2 Thess. 3. 6, 14.

Thirdly, if they repent, forgive them, and comfort them, left they be swallowed up of grief, 2 Cor. 2. 7, 8.

Now if they be fallen by infirmity, either they are likely to offend again, or not. If they be likely to fall further, save them with fear, pulling them out of the fire, Jude 23. but if not, th •… n restore such a one with the spirit of meekness, comfort him, deal gently with him, Gal. 6. 1.

Thus of thy carriage to such as are fallen from God.

As for those that are fallen from thee, by trespassing against thee, thou must observe these rules of carriage towards them.

First, in slighter wrongs do all things without reasonings or murmurings: either speak not of it, or so, as thou show no repining or vexation about it, Phil. 2. 14.

Secondly, in great wrongs, thou must do two things:

First, observe the method of our Savior Christ: when the trespass is secret, go and tell him of it between thee and him: if he mend not, then take two or three other discreet godly persons with thee, and tell him of it again. If he yet mend not, then divulge it, and acquaint the Church with it; either seek a public sentence upon him from authority, or acquaint the godly generally with it. And if these courses will not amend him, then abandon his society, as if he were an Heathen or a Publican, Math. 18. 15.

Secondly, if by any of these courses he repent, forgive him; yea, and that as often as he saith, it repenteth him, if he should do thee many injuries, Luke 17. 3, 4.

CHAP. XXIX.

THus of thy carriage toward them that are fallen.

Towards weak Christians we must be thus ordered:

First, we must take heed, that we entangle them not with doubtful disputations in matters of ceremonies, or things indifferent, Rom. 14. 1.

Secondly, we must get the skill to bear with their weaknesses and mere frailties, Rom. 15. 1.

Thirdly, we must be wonderful careful that we do not offend them, or cast any stumbling blocks in their way, Matth. 18. 1 Cor. 10. 32.

Fourthly, we must encourage them, and comfort them, and support them all we can, 1 Thess. 5. 14.

Fifthly, in things indifferent, we must not think it much to cross our selves to please them, and to suffer a little bondage in the restraint of our liberty, rather then vex them, especially for the furtherance of their souls in the means of their salvation, we should become all things to all men, Gal. 5. 13. 1. Cor. 9. 20, 21, 22.

3. Towards strong Christians, we must be thus ordered:

1. First, we must acknowledge such, 1. Cor. 16. 18.

2. We should set them and their practice before us, as patterns and examples of imitation, Phil. 3. 17. 1 Thes. 1. 7.

3. We should submit our selves to such, to let them advise us, and admonish us, and withal should submit our judgments in things doubtful to theirs, 1 Cor. 16. 16. 1 Pet. 5. 5.

4. Towards thy friend, thou must be thus ordered:

• 1. Never forsake him, Prov. 27. 10.
• 2. Give him hearty counsel, Prov. 27. 9.
• 3. Be friendly to him, Prov. 8. vlt.
• 4. Communicate thy secrets to him, John 15. 15.
• 5. Love him with a special love.

• 1. As thine own soul, Deut. 13. 6.
• 2. Let thy love be at all times, even in adversity, Prov. 17. 17.
• 3. It must be a sincere love, that looketh not for gifts or rewards, Prov. 19. 6.
• 4. It must be such a love as will reach to his posterity also, if need be, 2 Chron. 20. 7.

CHAP. XXX.

HItherto of the rules of order in respect of God, or our neighbors. Now follow the rules that concern our selves. And these are of two sorts. For they are either such as order us at all times, or such as order us in the times of affliction.

The first sort concern either •… ur general, or private calling.

The rules that concern our general calling, as in this place they are to be considered of, concern either, 1. our Faith, 2 or •… ur repentance, 3. or our hope.

1. The rules that concern our Faith (supposing the Christian to be informed in the things contained in the former Treatises) are only these two.

First, thou must be expert in the Catalogue of Promises, that concern infirmities, mentioned in the third Treatise. For those will preserve thy faith in God's favor, against the daily experience of frailty and infirmity in thyself. For thou mayest by them see, that thou hast no reason to doubt of the continuance of God's love to thee, only because of thy many weaknesses. For in those promises, he hath and doth declare, how graciously he is inclined to his servants, and passeth by their frailty, and ac cepteth their desires and endeavors, &c. This rule will prove a main support of the contentment of thy life: and therefore let not Satan make thee either despise, or neglect it.

Secondly, thou shalt do well to establish thy judgment particularly in the doctrine of the Principles, expressed in the fifth Treatise; and by sound learning of them settle thyself, so as thou be no more carried about with the wind of any contrary doctrine. It should be the labor and care of all good Christians to keep the pattern of wholesome words, 2. Tim. 1. 13.

Concerning thy repentance, as now it is to be urged upon thee after thy assurance, one rule is of singular use, and that concerns the Catalogue of present sins. By the directions in the first Treatise, I suppose thou hast delivered thyself from the body of sins, so as the most of those evils mentioned in the first and great Catalogue, are shaken off, never to be committed again, and so thou hast no more to do about them, but give God thanks for thy deliverance from them through Jesus Christ. Now because after thy first repentance there will remain some corruptions, which as yet are not rooted out; thy course for thy whole life, for these remainders of sin, would be this: Make thee a Catalogue of thy present sins, even of such evils as thou findest thyself yet daily prone unto. Examine thyself seriously to this end: it may be thou wilt find 6. or 8. or 10. or more, or fewer evils, which yet hang upon thy nature and life. Thy course for the use of this catalogue may be this: I suppose thou art instructed so far, as to know the profit of daily calling upon God: Now whereas in prayer thou dost, or oughtest to make confession of thy sins, instead of a more general confession, use still thy Catalogue, that is, labor every day to judge thyself distinctly for those sins that do presently annoy thee: Hold on this course constantly, till thou hast gotten power against all, or any of them, & as thou findest virtue against any of them, so alter thy Catalogue, giving thanks for the sins thou gettest head against, and putting them out of thy Catalogue. The pains is little, it is once done for a long time, and thy memory will easily carry thy special present faults. Besides, this distinct daily remembrance of thy present sins, will make thee more watchful against those sins; and thou mayest once a year, or once a quarter, or before every communion, examine thyself anew, and mend thy Catalogue, by putting in any corruption which thou discouerest then, or at any time, to arise anew in thee, and putting out such evils as by prayer thou hast gotten victory against. Thus mayest thou see the state of thy soul distinctly all the days of thy life, discerning when thou goest forward or backward. Besides, this course of daily judging thyself, keeps thee out of the danger of any wrath of God.

Concerning thy hope, there are four things for thee to do.

First, pray constantly and earnestly, for the knowledge of the great glory is provided for thee. Thou must form the admiration of heaven in thee, by prayer: for naturally it is not in us, Ephes. 1. 18, &c.

Secondly, thou must use all diligence to perfect thy assurance of heaven, when thou diest, Heb. 6. 12. 1. Pet. 1. 13.

Thirdly, thou must strive to accustom thy thoughts to the daily contemplation of heaven, that thy conversation may be in heaven, Phil. 3. 20.

Fourthly, thou must strive to direct thy heart, and enable thyself to the expectation of the coming of Jesus Christ; thou must labor for that skill distinctly, to be able to wait for the coming of Jesus Christ, and to show that thou lovest his appearing, 1. Thes. 1. 10, and 2. Thes 3. 5. Gal. 5. 5. 2. Tim. 4. 8.

CHAP. XXXI.

THus of the rules that concern thy general calling: In thy particular calling there are seven things to be avoided.

The first is slothfulness, and thou art guilty of this sin, both when thou doest not the labors of thy calling, and when thou obseruest not the reasons, and opportunities of thy calling, Prov. 10. 4, 5. And that thou mayest be free from this sin, thou must avoid together with it the occasions of it: And so thou must avoid, 1. The love of sleep, Prov. 20. 13. 2. Good fellowship, and haunting of Alehouses, and Taverns, and keepi •… g company with dissolute persons, Prov. 21. 17. 3. Wandering from thine own house, even that unnecessary going from house to house, though it be not to places of ill fame. Fourthly, thou must take heed of pertinacious entertainment of doubts and objections about thy calling: thou shouldest be afraid of excuses for idleness, especially to be so selfewilled, as to be glad of anything may seem to patronize thy slothfulness, Pro. 20. 4. & 15. 19. & 26. 16. And therefore to conclude this rule, when thou art about thy calling, what thou dost, do with all thy power, Eccl. 9. 10. & rest not in words or prattling. He is not diligent, that brags much of what work he can or will do, but he that doth it indeed, Pro. 14. 23.

The second sin to be avoided in thy particular calling, is unfaithfulness, Pro. 20 6. and so thou must take heed of breach of thy promise in thy dealings with men, Psa. 15. 4. and also thou must take heed of all deceitful courses, all ways of fraud and cozenage. It is an hateful thing in men, when they are such as cannot be trusted, either because they make not conscience of keeping their words, or because they will use so much cunning & deceit, and dissimulation and lying in their dealings.

The third sin to be avoided, is Precipitation, hastiness, and unadvised rashness, rising out of the levity of men's minds, or their willfulness. Providence and wise diligence is wonderful requisite unto a right ordering of our selves in our callings, Pro. 21. 5.

The fourth sin to be avoided, is Passion, or perturbation; and that hath in it both vncheerfulnesse and unquietness. Vnch •… erfulnesse, when men are not content with their callings, or gifts, or estates, 1. Cor. 7. 17. Vnquietnesse, when men are froward, and carry themselves peeuishly, or cholerickly with those that are about them. This sin of frowardness is vehemently censured and condemned in Scripture, Pro. 11. 29. Psa. 37. 8. Pro. 16. 32. & 19. 11. & 25. 28. whereas God requires a quiet, contented and merry heart, Pro. 17. 22. Eccl. 9. 7, 8.

The fifth thing to be avoided and shunned, is the Temptations of thy calling; every calling in the world is assaulted with certain temptations, & they are usually of two sorts; For first, in all callings there are certain unlawful courses held for gain by wicked men, which we call the sins of such a calling. These unjust courses thou must learn to avoid and abhor, and so exercise thy calling, as thou shun those sinful courses used by wicked men in that calling. Secondly, every calling is assaulted with crosses and afflictions: now in these afflictions the devil is wont to tender ill counsel, to persuade to sin, or the use of unlawful means, or other sins of distrust in God: all these thou must avoid.

Sixthly, thou must take heed of worldines, or setting thy heart upon those earthly things thou art to deal with in thy calling. Thou must ever be ready to confess, and show it by thy practice, that thou accountest thyself to be but a stranger and Pilgrim in this world, Heb. 11. 13. and if riches increase, thou must look to it, that thou set not thy heart upon them, Psal. 62. 10. Thou must use the world, but not love the world, 1. John. 2. 15. Thou mayest & oughtest to be careful to do the duties of thy calling; but thou must in nothing be careful about the success, but submit thyself in all things to God, Math. 6. 1. Cor. 7. 32. Thou must behave thyself like a weaned child, Psal. 131. 1, 2. Take heed of eating too much honey, Pro. 25. 16, & 27. 1, 2.

The seventh, and last thing thou must avoid, is profaneness, which is to use the works of thy calling without exercising thyself in the Word of God, and daily prayer for God's blessing upon thy labors, and the creatures thou art to use, Psal. 90. 1. Tim. 4. 3, 4. Gen. 24. 11, 12, 26, 27.

CHAP. XXXII.

THus of the Rules of carriage which concern thyself at all times: Now follow the Rules that show thee how to behave our selves in time of affliction and adversity. When thou art in affliction, thou must consider what thou must avoid, and what thou must do.

Thou must avoid eight things.

First, Dissembling: Make not thyself poor, when thou ar •… rich; nor sick, when thou art well, Prov. 13. 7.

Secondly, Shame. Be not ashamed of that condition God brings thee into: bear thy crosses with spiritual magnanimity; account not thyself dishonored by God's hand, who doth all for the best, 1. Pet. 4. 16.

Thirdly, Impatience: grieve not at God's works: sorrow not after the world: Fret not at God or man; Refuse not God's chastening, but with patience bear what is laid upon thee: It is the Lord, let him do whatsoever he will with thee, Prov. 3. 11.

Fourthly, Fainting, or discouragement of heart: Live by faith; call not God's love into question: keep thee in the good way, Pro. 24. 10.

Fifthly, Trust not upon carnal friends: Relye not upon man, but upon God: Trust not in the arm of flesh, Prov. 27. 10.

Sixthly, Too much Carefulnes for the means how to get out of affliction: Commit thy way to God, and put thy trust in him; use all lawful means, but distress not thy heart with bootless cares: Cast thy care upon God, for he careth for thee, Phil. 4. 6. 1 Pet. 5. 7.

Seventhly, Sudden fears. Be not so amazed with the first tidings, or beginnings of any affliction, discover not such want of faith, as to be guilty of those violent passions of fear; God's love is unchangeable; & though heaven and earth should go together, yet God will be with thee; He will not leave thee, nor forsake thee, Prov. 3. 25.

Eighthly and lastly, carelessness of thy ways. Be not secure in sinning, but let thy crosses melt off some of thy dross, and draw thee near to God: Go not on boldly to sin without regard; if the Lord have any quarrel against thee, humble thyself and depart from iniquity, Pro. 14. 16.

The things then thou must do on the contrary side, are these: When thou art in affliction, thou must do these things:

First, thou must pray, and call upon the name of the Lord; as these express Scriptures require, I am. 5. 13. Psal. 50. 15. 1. Cor. 4. 12, 13.

Secondly, thou must bear thy crosses with patience, and contentation, lam 1. 4. 1. Pet. 3. 15. Isaiah 5. Phil. 4. 5, 6. 2. Cor. 6. 8. Pro. 12. 9.

Thirdly, thou must labor for wisdom, to know how to carry thyself discreetly, and to use all good means for thy deliverance, I am. 1. 5.

Fourthly, thou must be sure to show thy trust in God, and cast thy burden on the Lord, I am. 5. 7, 8. Nahum 1. 7. Psal. 27. vlt. & 37. 7. & 55. 22.

Fifthly, thou must show thy obedience to God; & that thou dost,

1. If thou submit thyself to God's will, Heb. 5. 8.

2. If thou judge thyself, and acknowledge thy sins to God, Hosh. 5. vlt. Job 36. 8, 9.

3. If thou be constant in the good ways of godliness, Psal. 37. •… 4.

4. If thou learn more righteousness, and art made by thy crosses to do holy duties with better affections, Isaiah 26. 10.

An Aduertisement to the READER.

REligious Reader, be pleased to take notice of the purpose and intention of the reverend Author of these Treatises, which he hath more fully expressed in the beginning of this Book, and in the sixth page directeth to the use of his Treatise of the Principles of Religion; a Work well approved, and acceptable with good men: Which Book should in order follow next after the Rules of a holy Life. But the Authors purpose hath been hitherto disappointed, by reason the right of Printing these Treatises did belong to several men. Which inconvenience is now provided for; all the whole six Treatises being to be had entire in one Volume, if thou be not wanting to thyself.

This is the Title of the Treatise mentioned in the Aduertisement: The Treatise it self ought to follow in this place.

The chief Contents of this Book.

• THE drift is, to show how we may be freed from the fear of Death. pag. 6. 35
• First, it is proved by eight apparent Arguments, that it may be attained to. pag. 655. to 660
• Secondly, it is shown by fifteen Considerations, how shameful and uncomely a thing it is for a Christian to be afraid to die, pag. 660. to 670.
• Thirdly, the way how this fear may be removed, is shown: where may be noted,
• An exhortation to regard the directions. p. 670, 671
• Two ways of Cure: the one, by Meditation; the other, by Practice. p. 671.
• 1. The Contemplations either serve to make us to like Death, or else to be less in love with life, pag. 672.
• Seuenteene Privileges of a Christian in death, pag. 670. to 685.
• The contemplations that show us the misery of life, are of two sorts: for either they show us the miseries of the life of nature; or else, the miseries that do vnauoidably accompany the very life of grace, p. 685. &c.
• The miseries of the life of nature, from p. 8 •… . to 693.
• The mi •… eries of a godly man's life are twofold: which appears both in the things he wants, and in the things he hath while he lives, pag. 693. &c.
• Six things which every godly man wants while he lives, p. 694. to 698.
• What should make a godly man weary of life, in respect of God, pag. 698. to 704.
• And what in respect of evil angels. p. 704. &c.
• And what in respect of the World, p. 706. &c.
• And what in respect of himself. p. 721. &c.
• Eight aggravations of God's corrections in this life. p. 702.
• Eight apparent miseries from the world. p. 706. &c.
• Fifteene manifest defects and blemishes in the greatest seeming felicities of the world. p. 712. to 721.
• Many aggravations of our misery, in respect of corruption of nature in this life. p. 721. &c.
• The remainders of the first punishments yet upon us. p. 725.
• The removal of the Objections men make about death, from whence their fear ariseth, and these Objections are answered. p. 7 •… 7.
• 1. About the pain of dying, where are ten answers. p. 721. &c.
• 2. About the condition of the body in death. p. 733.
• 3. About the desire to live longer yet. p. 736.
• 4. About the pretence of desire to live long to do good. p. 740.
• 5. About casting away of ones self. p. 472.
• 6. About parting with friends. p. 745. &c.
• 7. About parting with wife and children. p. 747.
• 8. About leaving the pleasures of life. p. 748.
• 9. About leaving their honors of life. p. 750.
• 10. About leaving their riches. p. 753. &c.
• 11. About the kind of death. p. 756.
• The second way of curing the fear of death, is by practice, where seven directions are given: from p. 757. to the end.

THE CVRE OF THE FEARE OF DEATH.