The Light of Faith

§. 1.

THe sum of faith, or what it is in the profession whereof we are to live & die, respecteth the Articles the seals of God's covenant.

The Articles are briefly comprised in the Creed, commonly called the Apostles Creed, where we consider,

1 The substance of Christian doctrine, which concerneth God the Father in the 1. Article, God the Son in the 6. following, God the holy Ghost in the 8. The Church in her qualities, the 9. in her perogatives in this life the 10. in the life to come, the 11. and 12.

2 The answer of a good conscience to all that God revealeth and promiseth: in the word I believe, which is carried to every parcel of the Creed.

The seals of this covenant

are two

• Baptism.
• The Supper of the
• Lord.

For, the substance of Christian doctrine to be believed, as ever we would be saved; and for which faith we must lay down our lives if God call for it: I will lay it down in words of Scripture, according to the order and meaning of the Articles; save that these Articles presuppose we have received the Bible, for the word of God, as being an abridgement of faith, given to believers, not to Infidels. We must see there what God commandeth we should bl • eve and hold concerning the Scripture, out of which the Creed was taken; then what of himself, and of his Church.

God commandeth that I and everyone do believe in our hearts, and profess with our mouths, and be ready to seal it with our dearest blood:

That all Scripture is by inspiration, or, the imbreathing of God: (namely, the books of the Old Testament, as of Moses and the Prophets and the Books of the New Testament:) and is profitable for doctrine, for reproof, for correction, for instruction in righteousness, that the man of God may be perfect, thoroughly furnished unto all good works. A more sure word for us to take heed unto, then a voice from heaven.

Further, that no man may add ought thereto, or take ought therefro: and that they are plain and clear to all God's elect in all truths absolutely necessary to salvation: the very entrance into them, giveth light, yea, understanding to the simple.

§. 11. Thus of the Scriptures, out of these the Creed was taken; according to the order thereof our faith is carried unto God as the chief object, and first it looks upon God the Father on this wise.

§. III. Secondly, our faith looketh upon the Son of God, the Messiah, concerning whom we are to believe and profess, and to live and die in that profession and belief.

§. IIII. We believe also and profess, and ought to hold till death

§. V. Concerning the Church of God, we believe

Concerning her perogatives in this life.

§. VI. These are the Articles of our belief: to these God hath annexed two seals, viz. Baptism, and the Lord's Supper. For we are to believe and hold,

THat Christ hath ordained two Sacraments alone, and these two necessary to salvation, Baptism, and the Lord's Supper, and that Sacraments are Signs given of God to be seals of the righteousness of Faith, even of that righteousness of Jesus Christ, brought in by his obedience to the death, made ours by faith only: [Use.] they are to be used by us as bands and vows, and solemn professions of our desires and endeavors, after the beginnings and perfecting of our faith and repentance.

The outward sign in Baptism, is the Ministers washing or dipping, or sprinkling the believer with water, in the name of the Father, of the Son, and of the Holy Ghost. The thing signified, and sealed hereby to the believing penitent, is the washing of the new birth by the Holy Ghost, and the purging of the conscience from dead works, by the sprinkling of Christ's blood thereon by the same spirit of faith: assuring us of our adoption, ingrafting into Christ, deliverance from God's wrath, forgiveness of sins, communion with the Saints, and resurrection of our bodies, to life eternal.

The outward sign in the Lord's Supper, i • Bread & Wine, blessed, broken, poured forth, and given by the Minister, and taken and eaten, and drunk by the faithful.

The thing signified and sealed to us, is the giving of Christ by God the Father, and Christ himself willingly giving himself, his body and blood, broken and shed on the Cross for our sins and transgressions, that they might be forgiven us. which we must take, eat and drink by the hand and mouth of faith spiritually, as it is offered to us in the word of promise; which saith▪ This is my Body which is broken for you, This is the New Testament in my blood, which is shed for you, and for many, for the remission of sins; whereby our faith is strengthened, and we grow in the assurance of God's love, in the graces of his spirit, in the life of holy duties, in repentance towards God, in love of the communion of Saints, in assured faith and hope of resurrection to life eternal.

[Use.] Now it is required of everyone that would receive worthily, and not eat and drink damnation, that he discern the Lord's body▪ that he examine himself, and judge himself for his sins, that he forgive those that have trespassed him, and that he grow in love to the fellowship of the Saints, and in hatred of all assemblies of wicked Idolaters and profane persons.

§. VII. The answer of a good conscience.

§. I. The order.

THey that thus believe this matchless love of God, and his exceeding kindness to them in Jesus Christ, have the love of God shed abroad in their hearts by the Holy Ghost, which will contstrain them • o live not to themselves, but to him that died for them, and rose again. The rule of such a life is God's holy word, which in our language containeth God's will concerning us. Wherefore it is to be diligently attended, that we may learn, what this life beseeming the Gospel, and a Christian redeemed at so great a price may be: and understanding what the will of the Lord is, it is necessary that we order our conversation aright, an heart to which work the Lord without doubt doth give to as many as shall see his salvation.

If we shall thus do, we shall walk in all pleasing, we shall walk uprightly, and therefore surely, we shall understand our way; the wisdom of a prudent man, m • rcy also shall be upon us, and peace, neither will the Lord with-hold anything that is good: for the Lord himself is the sun and shield, he will give grace here, and glory hereafter, and no good 〈◊〉 will he with-hold from t • em tha • walk uprightly. Up then and be doing, and 〈…〉 e Lord will • e with th • e. But thou wi ••• s • y, what should I do • f • r • th direction, I pres • nt th • e our of God's word, an Abstract of special precepts, for the right ordering of thy conversation, wherein I desire, not like an hand, to point it out to others, but as a fellow-traveler towards heaven, res •• lue by God's grace to be thy companion, to tread wit • a right foot, in the way of life. Come then, let us jointly walk in his paths, and he will teach us of his ways.

The precepts of holy life, not restrained to a daily direction, are, first, general which concern, 1. The qualifying of our persons, who would live holily. 2. The helps of an holy life. 3. The manner of well-doing. secondly, particular, which order us towards God, other men, our selves. First, the person ought to be rightly qualified, we being all by nature, a serpentine generation, that will bite by the heel, him that passeth on this way, and a swift Dromedary, traversing the ways that lead to the chambers of death; but not that brood of travelers, the generation of them that seek the face of the God of Jacob.

§. II Of the qualifying of the person that would lead a godly life.

1. WHosoeuer would live, and that well, must be sure that he break off his former sins by vnsaigned repentance, and become a new man: and must look to his faith, both to be assured of his reconciliatio • ith God through Jesus Christ, and by believing to draw forth virtue and grace from him to enable him to walk in the way of life: for the unclean cannot walk in this way, it is called holy; but it is prepared for those that believe and repent, and these way-faring men, though fools, shall not err therein: till this also every man is dead in trespasses and sins, and walks in the flesh, and therefore cannot please God. It is faith by which we live, or rather Christ liveth in us, now without him we can do nothing: but if we abide in him, and he in us, we shall bring forth much fruit. We • are in our natural estate, Lepers, shut without the Campe, and to rush into these walks of new obedience, not cleansed from this contagious leprosy, is to pollute and defile all we touch, or have to deal with. The true cause why many that have entered on the profession and practice of holy duties, have made no happy progress, and why some after long time have fearfully fallen back, is no other then this, they never laid a good foundation, or made a good entrance by sound mortification. That it may not thus fare with us, l • t us know and practice what God requires of us, that we might break down the power of our former sins, and gain some c • mfortable assurance of God's love in Jesus Christ, in the pardon of them, and so you must

1 Examine and try thy ways, and turn to the Lord; not contented that thou hast heard say, we are all sinners, n • r bearing thyself upon that knowle • ge of thy sins, which thou canst gain by measuring thy self by thyself, lest self-love and a deceitful heart do beguile thee. But the du • y required, is to search and try thy s • lfe by the word of God, and thence to take a true surucy of thy natural filthiness by sin; and, that thou mayest lay it deeply to heart, take a roll or bill of such offenses against each Commandment, as thou canst directly accuse thyself withal, and learn to gage thine own heart by that perfect law: and because we are by nature ready to make a mock of sin, (such is our spiritual folly) therefore to know the heinous and odious nature of sin in God's sight, weigh what it is.

1 By the law, which showeth thee, it is the offense of an holy and infinite justice and m • iesty, and the breaking of a law which thine own heart approveth, as spiritual, holy, just, and good; it is such an evil as separates betwixt God and thee, it deserves for its wages, death of body, of soul, of both forever in hell.

2 By the Gospel, which showeth thee plainly, that since Christ the Son of God, died for all, then were all dead; sin could never be pardoned, and God reconciled with thee a sinner in the least offense, had not Christ his Son, as thy surety, become a curse for thee, 2 Cor. 5. 14. 15.

3 By all other mercies of God to thee in soul and body, against which they have been committed, with many of which, by thee abused, they have been acted.

4 By the curse it hath brought on the whole world, the earth, seas, visible heavens, and all their hosts, Rom. 8. 20. Gen. 3. 17. Deut. 28. 23. 24.

In taking thus the notice of thy sins, be advised, with chiefest heed, to bring to light the sins whereto by nature thou art more addicted; and have still in thine eye, some of thy notorious falls, with the circumstances to aggravate them. Thou shalt not fail to make a true discovery of thy sin-guiltiness, if thou proceed in this order.

First withdrawing thyself in secret, set thy heart and ways in God's presence and say, what have I done? Ask the Question. What is it I have done all my days which if I lay on my death bed, and were summoned to the bar of Christ's tribunal, would strike me with terror if it were not forgiven. Let conscience now speak, be still and take the Answer, without hiding, diminishing, translating, or excusing (for hast thou not to deal with God?) spare not one, no not the sin of thy bosom, but in sincerity as before the Lord deal truly: keep them in memory, or rather note them if thou canst; then secondly take the 10. Commandments and by the help of some that have gathered the sins against every commandment, mark out thine offenses which the former way did not yet discover: Thus shalt thou see thy transgressions, and this done, thou hast stepped one good step towards repentance, which step is required of all that will repent, as absolutely necessary, and hath the promise. Lam. 3. 40. John. 11. 13. Gal. 6. 3. Ier. 8. 6.

2. Confess them before God with all opennesse of heart, in the best words thou hast, and beseech him to give thee words, who hath commanded thee to take unto thee words Hos. 14. 2. 1 John. 1. 7 9 P • all. 32. 3. 4. 5.

3 This do till thou attain Godly sorrow, and thy heart be broken and contrite, a sacrifice which God will never despise. Psal. 51. 17. the measure of thy sorrow is right, i • it be such as thou hast or coldest use for worldly crosses. Zech. 12. 10. 11. 12. but thy heart will never melt within thee, till thou • ring thy sel • e to look upon Christ the son of God pierced on the Cross by thy sins and wounded for thy transgressions, this sight will prick thee to the heart, and the beholding of such matchless love will not off without the tears of love.

Now this sorrow is that which causeth repentance never to be repented of 2 Cor. 7. 11. and hath the promise Mat. 5. 5. Esa. 61. 3. Zech. 13. 1. Ier. 31. 18. 19. 20.

4 Then apply the promises to thyself, both that in John. 3. 16 and those special promises before mentioned, Happy is that man to whom any one word from God is a word of comfort: but by all the former promises those that examine, confess and mourn over their sins are proved Blessed, for Christ died for them, all their sins are f • rgiuen, and their unrighteousness shall be cleansed

Pray you over these promises, that God would by his spirit give thee a believing heart and them a quickening virtue to put life into thee.

Let nothing shoulder out this work. Doit, and that thoroughly that thou mayest see the power of thy sins abated and thy heart refreshed in the assurance of God's love before thou meddle with the following rules, else all thy labor will beto no end. The same way let all those take that have lost themselves and their uprightness, or God and his favor by heedless walking or presumptuous sins; the like be spoken to all that yet have set no order in their lives though they have of a long time been offering and essaying in matters of religion, and to those no less, that yet have not the assurance of the pardon of their sins.

If thou hast done it, or when thou hast, then address thyself to the precepts following, which precepts concern the helps to an holy life.

§. III. Of the helps of an holy life.

THere are certain helps to an holy life, which are as the very Gates and doors of righteousness: they lead or open fully upon the way everlasting, come and see: make entrance and know it, these are they;

1 To redeem the time, a precious commodity esteemed so by the wise merchant. Ephes. 5. 16. sometimes thou must buy it out: from thy sinful works ever more, from thy recreations and pleasurable works most an end, and from the works of thy calling, both abstaining from the thing • that may entangle and interrupt thee, and settling and ordering so thy outward estate that some time be gained for the service of God sometimes thou must exchange time with thy worldly employments as the occasions of prospering thy spiritual estate are • ff red, desiring to know, observe and serve the seasons of grace, and the opportunities of well-doing, sometimes thou must contract with the present time for recovery of lost time that is past, always thou must use it well and fill it with profitable employment: this is to seek good: this is to haste to righteousness. This is to provide for a winter: this is to prepare to serve the Lord without distraction. All ye of this last age, hear this, for the days are evil.

2 To learn the knowledge of the holy, to understand what the will of the Lord is concerning him. Ephes 5. 17. This every man must have, & lay up if he would walk as a wise man, else, a • he is borne like the wild asse colt; So he may become more brutish then ox or asse, that thou mayest thrive in knowledge how to do well: thou must

1 Search the Scriptures daily, musing and meditating upon them Psal. 1. 2. that they may dwell richly in thee Col. 3. 16. Which word alone giveth light to our feet Esa. 8. 20. Psal. 119. Life to our dead h • rts, and power to assist us to walk.

2 Be swift to hear I am. 1. 19. not neglecting opportunities, nor careless in the duty, while thou attendest on the public ministry, especially on the Lord's day, the day which God hath Hallowed to thy good, thy market-day for thy soul.

3 In both, be wise for thyself Pro. 9. 12. take hold of those things that fit thine own particular. For when we hear what we are to do, we shall find some things abutt full upon our selves, some things we are extreme faulty in, some things would maruailously encourage us in righteousness, now let thy wisdom appear in marking those things chiefly, retain them though all the rest run out.

4 Avoid vain jangling and keep close to profitable knowledge Tit. 3. 9. 2 Tim. 2. 23. 1. Tim. 6. 20. Let thine eyes look right on, and let thine eye lids look straight before thee. Beware of going about, lest thou hear from God, the term of Backslider.

5 Go unto the wise and ask the way to Zion with thy face thitherward. Pro. 15. 12. Ier. 50. 5. Stifle not but propound thy doubts. God's people are an inquisitive people.

6 Pray, teach me thy way O Lord. Psal. 27. 11. with a special lifting up of heart, seek this way of him. He is the God which teacheth thee to profit, and leadeth thee by the way that thou shouldest go. Psal. 143. 10. Esa. 48. 17.

3 To abandon the needless society of wicked and profane persons, and get into the way and company of good men, that make conscience of their ways; a rule of special note. Away from me ye wicked, for I will keep the commandments of my God. Psal. 119. 115. Pro. 4. 14. Psal. 1. 1. Rowles of such whose familiarity thou must eschew are given in 1 Cor. 5. 10. 11. 2 Tim. 3. 1. 2. 4. 5 Pro. 23. 19. 20. 21. be enwrapped in their society, thou shalt be infected with their evil; and then what winding out of their destruction? But to sort thyself with discreet and sincere Christians, hath in it unknown gain. Pro. 2. 20. their path is as the shining light, that shineth more and more unto the perfect day. Pro. 4. 18.

4 To shun the false and take to true guides and rules. These are false guides of living. 1. the example of the multitude. Exod. 23. entertain Joshua's resolution, I and my house will serve the Lord, run as if thou wert alone to obtain, run, though thou run alone. 2. Great and learned men, if thou be a servant forget not that thou art Christ's freeman. Let no man's humor be thy guide in religion 1 Cor. 7. 23. 3 Flesh and blood, carnal reason, sense, or carnal friends are not competent Judges in divine things, with them consult thou not. Gal. 1. 16. 4 A false faith as the Turks their Alcoran, the Papists, Popes Decrees. 5. Thy lusts, which have a threefold front, the lust of the flesh, the lust of the eye, the pride of life. 1 John. 2. 16.

These are true guides and rules. 1 God's word Gal. 6. Psal. 119. 9. 2 The Holy example of the Godly Heb. 12. 1. Which will be like that cloud of the Lord to the travelers in the Wilderness of this world that walk in the day light of the holy precepts, the way of God's people is diligently to be sought. Ier. 12. 16. 3 A settled ministry, they a • e Stars in Christ's right hand, they are the light of the world, the salt of the earth, obedience is charged upon us to those that watch for our souls, their Directions in the Lord must be followed Heb. 13. 17. and their holy conversation is a Pattern given of God. Phil. 4 9.

5 To keep the heart withal diligence both in respect of secret hypocrisy & of the beginnings of sin. Pro. 4. 23. the issues of life come therout, if they be defiled with sin or tainted with hypocrisy, such must all the streams be of necessity. Eye, ear, hand, and tongue, shall be overflown with that polluted spring: abo •• all keepings, keep the fountain clear.

6 To repair daily to the light of God's word to see whether our deeds be wrought in God, or no, John. 3. 21. O excellent rule, worthy the Savior, the light of the world.

7 To observe our own defects, and think on, with holy & earnest covering, all those gifts that are more excellent, 1 Cor. 12. vlt. He that would ever grow and go forwards, (now not to go forwards, is to go backwards) must observe what is wanting, what is weak, what is out of the way, what is crooked, what corruptions prevail, where Satan gets most advantage; that those things may be supplied, strengthened, straitened, subdued, prevented, and so the whole recovered, and we pressing on still for the price of our high calling, to the mark, Phil. 3: 12. & 4. 8 9. Is there anything true, honest, praise-worthy, of good report, lovely, let that be thought of.

8 To keep alive the affections of godliness, lest we lose our first love; be daily mortifying thy corruptions, plowing up thy fallow ground, circumcising thine heart, that thou mayest keep it ever low, tender, and thankful in all things.

9 To avoid the snares which catch most of Adams sons, and fold them in a heap of evils, and weaken, if not destroy their vigor. Upon the bare discovery of them, your hearts shall acknowledge it.

1 Medling with others business, 1 Thes. 4. 11.

2 Desire of superfluities, as to haste to be rich, 1 Tim. 6. 9. 10. Pro. 23. 4. & 28. 20.

3 The beholding of vanity, Psal. 119. 37.

4 The sins of the time, which the world accounts but spots, I am. 1. 27.

5 Carnal confidence, relying upon our wit, memory, praiseworthy parts, dignity, virtues, and the like.

As if either power to do good, or reason why God should accept us, were found in any of these carnal things; whereas in this new-created world of regenerate men, Christ is all, and in all, Col. 3. 11.

6 Carnal fears which mightily beslaue: The heart is no sooner set within, to the desires after well-doing, but many a fear befalls it: that he shall neu • r be able to do this duty, that God will not accept him and his work. Such a man will deride, such friends will frown upon him: there is also a mere counterfeit of humility, which some delight in, because it favors much their lazy flesh: press to any duty, and they plead their desires, and their love to it, and now they wish they could so do, and what grief it is to them, they fail therein, but they are flesh and blood, they dare not be so confident of their strength, or, and in very deed, all is to save their labor, and keep their old sinful course, or at least their former easy pace: yea, these fears are accompanied with vile mistrust of God, and strange pleaes, that he is not so good to them, as to give them that measure of grace, that power of resolution, and thus stick not to charge God foolishly, yet he giveth to him that asketh, liberally, and reproacheth no man.

7 The worlds flatteries, commending thee in thy vanity or excess, chiefly if thou abound in this worlds goods, which will bring thee to two errors of the wicked.

1 Contempt of reproof: 2 Despising of thine own ways; avoid them, or thou shalt die.

10 To retain these Christian paradoxes to be held for practice, and to exclude all false principles, there is nothing found in the life, which is not according to some principle true or false in the understanding: expel the false by the light of the true, and then a single eye will make thy body full of light. Take in therefore these lightsome truths.

1 A Christian is neither borne, nor borne-again for himself.

2 There is no sin so little, as not worthy the avoiding, even as we woud be saved.

3 Employment is a greater favor from God, then wealth or high place without it.

4 The first place in dignity over any, is the greatest place of service unto all.

5 To suffer for Christ's sake, is greater riches, then all worldly wealth.

6 Affliction, yea, death is to be chosen before iniquity.

7 Death ought to be provided for, before life: Christ's kingdom and righteousness, before the necessaries of life; yea, this is the way to thrive with a blessing.

8 Every godly endeavor receiveth some blessing, and bringeth forth some fruit, greater then man can hope for.

9 When any storm of God's wrath ariseth, it is the only safe way to run to the place whence the storm cometh, even to God for shelter; nature teacheth a man to flee from the tempest.

10 It is ost times good, that it go well with the evil, and ill with the good in this life.

11 A wicked man never goeth unpunished, there is no peace to the wicked.

12 None shall ever please Christ, till they appear odd, singular, and strange to the common sort. A Christian is not right, till he seem to the world to be beside himself, 〈 in non-Latin alphabet 〉 . What singular thing do ye?

13 Spiritual motions may • e violent, and perpetual.

14 The foundation of all eternal joys, is laid in godly sorrow for sin.

15 The unjust death of Godly persons, hath more comfort in it, then the jolly life of wicked men.

16 The righteous liveth not, where his faith giveth him not life:

17 What God can do, that faith can do: to the believing, all things are possible.

18 A poisonful curse is prosperity in wicked ways.

19 That's thy good, which doth thee good.

20 It is holy wisdom to fear, and not to desire abundance.

21 We should study more to give an account of our little, then how to make it more: for the improving of what we have, is the way to have more given.

22 Sin, and not affliction, argueth God's absence, and hindereth us in our way to heaven.

23 The infection of evil is much worse then the act.

24 It is a madness to run away from punishment, and not from sin.

25 Pride and infidelity, harden and make men fearless; only faith, truly valiant.

26 All hours are lost, wherein we enjoy not God.

27 We are guilty of all the evil we might have hindered.

28 We must be as well, ready to suffer ill, as to do good.

29 Remember the word of our Savior, it is better to give, then to receive.

30 Folly and wickedness are inseparable companions.

31 A wicked man deserves ill of those he never lived to see.

32 Good is not therefore good, because it prospers, but because it is commanded. Evil is not therefore evil, because it is punished, but because it is forbidden.

33 In good ways we cannot be too exact, too zealous, Mediocrity is not the form of virtue, but conformity to the rule of God's word, which saith it is good always to be zealous in a good thing; and Iukewarmenesse is a loathsome temper, Gal. 4. 18. Revel. 3. 18. And Christians should endeavor to abound more & more.

34 An evil intent always makes the action evil.

Cast out all false principles, such as these.

1 A good meaning makes the action good; nay, then persecutors had been Saints, John. 16. 2.

2 Religion is but a policy to keep men in awe; nay▪ it brings life and immortality to light, 2 Tim. 1. 10.

3 We may repent time enough when age comme • h; nay, today if you will hear his voice, barden not your hearts, Heb. 3. 7.

4 That is good which is profitable; nay, then Judas counseled well to sell Joseph, and Judas the traitor did well to sell Christ.

5 That which pleaseth a man is lawful; nay, to do our pleasure, makes all duties of devotion, abhominable, Esa. 66. 2. 3.

6 Do what ever thou art able; nay, how can I do this wickedness, and sin against God? Gen▪ 39. 9.

7 It is lawful to make the best of our own; nay, goods in thy hand are others due, when thy ability, and their necessity meet.

8 Every man for himself, and God for us all; nav, Dives for himself, and the Devil for him, Luc. 16 19.

9 Thou canst do no injury to him that is willing; nay, thy poor brother may sue to thee carnestly to borrow of thee upon use, yet mayest thou not be to him as an Usurer, Exod. 22. 25.

10 Thoughts are free; nay, wash thine heart from wickedness; how long shall thy evil thoughts lodge within thee? • er. 4. 14.

11 It is enough to have a good heart to God; nay, thou must glorify him in thy body, 1 Cor. 6. 20.

12 A young Saint, an old Devil; nay, a young Saint, with Joseph, and a Father to Pharaoh, in age; a young Saint with Moses, and a God to Pharaoh, ere he die, Gen. 37. 2. & 45. 8.

Thus have I opened the gates of righteousness.

§. IIII. Of the manner of well-doing.

THe third general concerns the manner of well doing, that the good thing we do, may be done well, and acceptably: these are to be received with all possible observation, for they do not only apparel all our works of godliness in the sight of men, but give the inward form, and inliuing quality to the whole body of those duties in the sight of God, and are the characteristicall differences to distinguish the godly from the wicked in these works, who may also do many of them for the matter: that you may not therefore present to God, the carcase of a duty, without the soul, let all be done in this manner.

In all duties, see

In general, that thou offer up soul and body to God, a whole burnt offering, and yield thyself unto him, as one alive from the dead; and thy members, weapons of righteousness to holiness; consecrating thyself as a covenant servant to righteousness, even as ever thou didst, or any man doth yield himself, and his members, as • eruants to uncleanness, and to iniquity unto iniquity; so shalt thou have thy fruit unto holiness, Rom. 12. 1. and 6. 13. 19. 22.

In special: Look you do all

1 With uprightness, Psal. 18. 22. Even with a perfect heart, 1 Chro. 28. 9. which is expressed,

1 In the sincerity and truth of the heart: this is that unleavened bread, wherewith we must all our days, keep our Christian Passover, 1 Cor. 5. 8. The contrary to this, is hypocrisy, and guile of spirit, when men advance a profession of religion for 〈…〉 nall ends, that they might seem only: but God hates a powerless show; let thy holiness, be holiness of truth. Ephes. 4. 24.

2 In giving the whole of the heart, without division, entirely cleaving to all the works of righteousness, without halting, without expostulating.

3 In doing all to the glory of God, 1 Cor. 10. 31.

4 In universal obedience To all God's commandments, not putting any of his statutes from us, nor hiding our eyes from them. Say not in the words of Lot, is it not a little one? nor in the words of Naaman the Syrian, only in this, the Lord be merciful unto me: but without ifs, and ands, reservations, and exceptions, give thyself with David, to do all the wills of God, and resolve upon the forsaking of all sin.

At all times, in adversity, as well as prosperity.

In all places, obeying absent from their Ministers, as well as present.

In every company, as well as in any company, Phil. 2. 12.

2 With joy and cheerfulness, accounting ourselves happy, when the Lord openeth a door, and giveth any strength for holy duties: loving to be his servants, Esa. 56. 6. Lex voluntarios quaerit, Ambrose. in Psal. 1. God's people are all voluntaries, they cast off those foul vices of procrastination and security.

3 With fervency, not slothful in business, but glowing in spirit, serving the Lord, Rom. 12. 11. doing all we put our hands unto, with all our might, Eccles. 9. 10. with all diligence, 2 Cor. 8. 7. We must be all zealots, for cursed is he that doth the Lord's work negligently, Ier. 48. 10.

4 With fear, 1 Pet. 1. 17. Blessed is the man that feareth always, Pro. 28. 14. There is a fear to be expressed in all parts of holy life, and it is that reverence, tenderness, modesty, and carefulness, should be in all our ways, fearing God's presence, who should be ever set before us, be • ring reverence to the Angels, to God's Minist • rs; fearing our deceitful hearts, and the off • nce of the godly, the infection of the wicked, and the ruin of those whom we might help, fearing lest the day of Christ should come upon us before we are prepared: and thus working out our salvation with fear and trembling; all wretchlesnesse, rudeness, rashness, precipitation, conceitedness and pride laid aside, with all hardening of the heart in evil; no, no, fear, and depart from evil.

5 With faith, for what so is not of faith, is sin, Rom. 14. This takes God's will for the warrant of our actions, raiseth up the heart to believe God's assistance, trusts God for the succe •• e, rests on the promise for acceptation, makes us neglect the scorns and oppositions of the world, keeps us from being just overmuch conceiting too highly of our selves for what we do, or wicked over much, in thinking too vilely of God's work in us, Eccles. 7. This cuts off all carnal fears, as the fear of men and the superstitious fear of God's displeasure for breaking men's traditions: or the commandments of our own hearts.

6 With simplicity and godly pureness, 2 Cor. 1. 12. & 11. 3. expressed in these things.

1 A faithful retaining of the pure word of God without mixtures, looking only thereto for the forms of holiness and happiness; no way lending ear to false teachers, that would impose more upon us, then God requires: as do the Papists.

2 An ignorance of the depths of Satan: simple concerning evil, Rom. 16. 19. not skilled in wily distinctions & excuses, to maintain sin.

3 Godly integrity opposed to fleshly wisdom and fraud, which is, when in plainness of heart we desire to do what God requires, though it be never so much derided in the world: without man-pleasing, or respect to our own lucre.

4 The love of holiness, for it self, and the hatred of sin as it is sin.

5 The desire to be what ever we are, in the sight of God, making his allowance our glory.

7 Precisenesse circumspectnesse, accurateness, Eph. 5. 15. 〈 in non-Latin alphabet 〉 Making conscience of lesser sins, as well as greater, avoiding the appearance of evil, and the occasions, as well as the evil itself, observing the circumstances of time, •• ace, and persons, in doing duty.

8 Meekness of wisdom, I am. 3. 13. which consisteth in these particulars.

1 A calmness of heart, from turbulent and violent passions; out of which springs gentleness of carriage, so th • t a man is not easily provoked.

2 A sense of our own vileness, which maketh us not wise in our selves, and to do good in the deep apprehension of our unworthiness to do any service to God • r man, and to avoid bit 〈…〉 s 〈…〉 ifes, and enuyings, I am. 3.

3 Easiness • to be entreated, I am. 3. 17.

4 Corrigiblenesse & teachablenesse.

9 A Conversation in heaven, which is so to be in the world, as to let our hearts run still upon God, and his kingdom and righteousness: having God in all our thoughts and ways, and directing all our actions, some way to further our holiness here, and hope of happiness to come, Phil. 3. 20. Earthly men may have earthly minds, but heavenly mindedness beseems Christian men, whose God, Savior, and happiness, is above.

10 Patient continuance, and perseverance in well-doing.

Abounding in good works, filled with the fruit of all righteousness.

Perfecting holiness, and having our works full before God.

Increasing so, that our last works may be better then our first.

Doing all without weariness, Gal. 69.

Without dismayednesse and faintings, Heb. 12. 12. 13.

Notwithstanding all impediments.

That so we may escape fearful Apostasy, both inward, that our hearts cast not off the care of godliness, the fear to offend, nor restrain prayer.

Outward, that we relapse not to the violent co • rses of the world, nor live in gross sin.

Both total, in falling from all godliness; partial, in falling from some ordinances of God, or to some transgressions.

Such are the general precepts of an holy life.

§. V. Of our duty towards God, and first of the knowledge of God.

NOw when thou art rightly qualified by faith and repentance, and hast set foot within the gates of righteousness, and art fully resolved in this holy manner to do the Lord's work; come on, and tread the paths of the highest, those even and pleasant ways which lead to the assurance of eternal happiness: For, the work of righteousness is peace, and the effect thereof quietness and assurance forever.

The particular and express precepts of holy conversation, respect thy behavior towards God, other men, thyself,

Thy duty to God, is to know him, to worship him aright, both for the inward affections of thy heart: and for thy outward service.

1 The knowledge of God (desired more then burnt offerings) is that which must be in some good measure found in all the true worshippers of him: and that such a knowledge as natures light since the fall, reacheth not unto, it being rather a sparkle, whereby we discern that there is a God, then any flaming light, that is able either to direct us how aright to conceive of him, or to warm our hearts by lively impressions, that by the same we might be brought to glorify him as God, and not prove unthankfull; worshipping the creature, instead of the Creator, who is blessed forever. Scripture then doth teach this knowledge, and God by them doth give an heart, as Jeremiah speaketh, an understanding, as S. John saith, To know him that is true: and to know him, that we might worship him. And concerning this grace, it is required in the Scripture, as ever we mean to know God, that not alone we know, but also follow on to know the Lord, Hos. 6. 3. The precepts thereof must direct in both.

1 The Rules for the guiding of our understandings, to know and conceive of God aright, are these.

1 That we know him by no likeness, nor resemble him to anything in the world: he is a spirit, the invisible God: to whom then wilt thou compare him, or to whom shall he be like? God forbids images in Churches, houses, and thy head too; Commandment 2. Deut. 4. 12. 15.

2 How shall we do then to conceive of him, whom no man ever saw, nor can see, of whom none may think by resembling him to anything he doth see? the Lord himself hath shown the way, ca • ie, glorious, and able to prepare our hearts unto him, in any service, wherein we would approach near unto him; a way by which he made himself known to Moses, Exod. 34. 6. 7. by his glorious titles and attributes, the excellenci • s and praises of him, that is, I am the Almighty, which is, which was, which is to come. Therefore in prayer, and all other his worship, in all thy meditations, fasten thy thoughts upon him, as the Lord, God, Gracious, Merciful, longsuffering, that pardoneth iniquity, transgression, and sin, that will by no means clear the wicked, the most Holy, All-sufficient, eternal, only wise God, with the like, which shall lift up thy heart unto him, through the glory that shines in them. By this means mayest thou have him in thy mind through the whole day. In the creatures thou beholdest, inasmuch as these praises may be read plainly in that great book, If thou wilt take the benefit of this direction, an help non contemnendum, not to be despised; there are three ways to gather these glories of the highest, out of the book of the creature. 1 By way of denia • l, removing from God in our conceiving of him, what ever argueth weakness or wickedness in the creature: as to know him to be the God that cannot lie, that cannot die, but is immortal, that cannot repent, or deny himself. 2 By way of eminency, ascribing what is good in the creature, to the Creator, by an excellency: as see we knowledge in men, and he that teacheth men knowledge, shall not he know? is wisdom in men, and is not he most wise? are there any drops of mercy, truth, or holiness, in the creature? the Ocean is in him, or rather he is the Ocean. Doth the creature live? with him is the well of life. 3 By way of causing all things; so by the fabric of this world, we know him to be the Creator; by wonders therein, we understand his eternal power and God-head; by gifts bestowed on the creatures, his bounty and goodness, by their order, his wisdom, the God of order, by their continuance in the same estate to this day, his unwearied providence.

3 Yet all this is not suffici • nt, we must know him to be that one God, who is three; the Father, Son, and Holy Ghost; and know God the Father, as the Father of Jesus Christ, his Son, and as our Father in him, by the holy Ghost. The first of these, namely, to hold the doctrine of the Trinity, distinguisheth Christians from Jews, Paynims, Turks, Arians, Antitrinitarians. The second which the Apostles calls the knowledge of the glory of God, in the face of 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 Jesus Christ his Son; distinguisheth true Christians from all Heretical, Papistical, and formal Christians: which is called saving knowledge by Divines, and is eternal life in the beginnings of it, John. 17. 3. Which hath a power to transform the whole man into God's image, and change him from glory to glory. It is a chief part of God's image in us: at which time the veil of ignorance is said to be rent. And this is, when by the Gospel (we having first seen our misery by the law, and how vile we are by sin) we understand the love of the Father set upon us before ever there was a world, choosing us to life, and predestinating us to the Adoption of children by Jesus Christ, whom he gave to us, and made him to be to us, wisdom, righteousness, sanctification, and redemption; and also the grace of our Lord Jesus Christ the Son, in taking on him our nature, and dying for us, to reconcile us to God, and rising again to make us righteous; and the fellowship of the holy Ghost, who uniteth us to the Father, and the Son, and sanctifieth, and preserveth in the estate of grace, When I say, we know with persuasion of heart, the love of God in Christ, pardoning our sins, and receiving us for his sons and daughters: so that by the spirit of the Son, sent into our hearts, we call him Abba, Father, then know we him effectually.

And thus must thou conceive of him, and thus conceiving, approach to him when thou worshipest him, Eph. 2. 18. In Christ we have, saith Paul, access unto the Father by one spir • t.

For this we should pray on • he bended kne • s of our souls every day, that God would enlarge our hearts to comprehend with all Saints, what is the height, depth, length, and breadth, and to know the love of God, which passeth knowledge, that we may be filled with all the fullness of God, Ephes. 3. 17. 18. 19.

2 After thou canst thus conceive of him, then follow on to know the Lord; acquaint thyself with him, do not endure to spend thy time without God in the world: this is done,

1 By remembering him in thy ways, and setting him ever before thine eyes, walking before him, as Abraham, with him, as Enoch and Noah did, Gen. 17. 1.

2 By using thyself to soliloquies and meditations, and to this end beseeching the Lord to open thine eyes, that thou mightest see his glory in his word and works, that thence thou mightest extract matter of frequent meditation.

3 By seeking after him in the means wherein he useth to reveal himself familiarly unto men: for we know but in part, and we have the promise, that then we shall know, if we follow on to know the Lord: now these means are two, 1. God's Ordinances. 2. Household, 1 John. 1. 3.

Hitherto of the knowledge of God, the worship of God follows.

§. VI. Of the worship of God.

THe worship of God is either inward or outward: the inward is the life and soul of the outward, the acts whereof, no tyrannical force can hinder, no du • geon can intercept: it is that whereby we come nearest unto God, and which is most acceptable to him, who is a spirit.

That thou mayest know how 〈1 page duplicate〉 〈1 page duplicate〉 to set up this worship of the true God in thy heart and spirit, these rules direct.

1 Thou must with full purpose of heart, cleave unto the Lord, placing all the affections of thy soul upon him, Act. 11. 23. Josh. 23. 8. and f • llow hard after God, Psal. 63. 8. by the help of these feet of thy soul.

1 By believing in him, receiving every part of his word, so as to feel the power of it in thine heart, of the Commandments to incite thee, of the threats to t • rrifie and humble thee, of the promises to comfort thee; the promises both of heavenly and of earthly things: no coming to God but by this believing, Heb. 11. 6. 2 Chro. 20. 20.

2 By affiance and trust in God, resting on him, and making him our portion, shown,

1 In committing our selves and our ways to him at all times, Psal. 37. 5. & 10. 14. And in distress.

2 In rolling our cares and burdens on him, Psal. 55. 22.

3 In relying upon his aide, not

Trusting to our own hearts, Pro. 3. 5.

Hasting to ill means, Esa. 28. 16.

Fretting at the prosperity of the wicked, Psal. 37. 1.

But mark, if thou wouldest have God take the care of thee, commit the keeping of thy soul to him in well-doing; and then, is not he the faithful Creator? 1 Pet. 4. 1 • .

3 By hope in God, which is a patient looking for the performance of good things to come, which God hath promised, and faith believed: expr • ssed in a quiet and constant waiting upon God, encouraging the heart in him, Lam. 3. 26. Psal. 27. 14. Hos. 12. 6. and then do our souls wait, when denying our selves, we resign up our selves, keep silence to him, abide his leisure, expect his salvation, and the ways of escape, which he shall offer, without limiting, tempting, presuming, or staying in second causes.

4 By the love of God above all, testified in honoring him, Mal. 1. 6. Longing after his presence, both in his ordinances, Ps. 42. 1. & glory to come, 2 Cor. 5. 8

5 By delight in God, Psal. 37. 4. which hath in it,

1 A sweetness in the meditation of his mercies and providence, Psal. 104. 34.

2 A joyful entertainment of all passages of his love, especially in the use of his ordinances, Cant. 1. 2. As being the very kisses of his mouth, whose love is better then wine.

3 A spiritual replenishing and satiating, arising from the sense of his love and allowance, in which the heart of the Christian resteth, when all others disallow. As a child thinks it enough if the father commends him, & cares not then for others dislike or cheek, Psal. 63 5.

4 The extolling and commending of his praises and mighty acts, by discourse, and by singing of Psalms, Psal. 105. 1. 2

5 A glorying in him, 1 Cor. 1. 31. The height of this grace, when the soul can climb so high above all inferior things and delights, as to make her boast in the Lord all the day, Psal. 34. 1. 2.

6 By the fear of God, which is twofold, 1 the fear reuerentiall, whereby we bear awful regard to his name, Deut. 28. 58. his judgments and justice, Psal. 90. 11. his goodness, Hos. 3. 5. his word, Esa. 66. 2. his mighty and marvelous acts, Reu. 15. 3. 4. Ier. 5. 22. his majesty in all his worship, Psal. 5, 7. 2 the fear to offend, Pro. 8. 13.

7 By humbling our souls continually in his sight, Mic. 6 8. as less then the least of all his mercy • , and all the truth he showeth to us.

8 By pouring out our hearts before him on all occasions, Psal. 62. 8. In prayers, praises, Confessions, and complaints, Psal 142, 2.

9 By obeying him, the soul ever yielded up to submissive obedience to what he shall command.

2 Thou must abhor all Idols, as being the images of jealousy, Ezek. 8, 5. and the abomination of Desolation: oh never set them up in head or heart!

3 The affections of thy soul must be placed on him only, and on no creature any otherwise, then as thou se • st God in it; and by it mayst be brought to cleave to him the more; be it father or mother, brother or sister, wife or child.

4 The affections of thy soul must be set on him in the full and utmost vigor and force of them. Thou must love him with all thine heart, with all thy soul, with all thy might.

§. VII. Of the service of God in general.

HIth • rto of the inward worship of God, or how thou mayest aright worship him for the inward affections of thy heart. The outward worship may be called the service of God, and it is charged upon thee in Deut. 10. 20. and in Mat. 4. 10. Thou shalt worship the Lord thy God, and him only shalt thou serve.

Now God is served with thy person, and goods; first, with thy person, and for direction herein, the Lord in his word hath laid down certain rules, some general, which guide thee in all his service, some special, these pertain to the several parts of his service, or to a special time of his service.

The general are rules of

• Preparation.
• Execution.

1 For preparation, the approach to God's holiness, needs particular addresses; our hearts are naturally averse from holy duties, and require a special fitting and preparing, when we come to the ordinances of God.

Which is done, when before all service of God whatsoever,

1 We commune with our own hearts, and cast out the love of all sin, washing our hands in innocence, and preserving our uprightness, Psal. 26. 6. & 24. 4. & 66. 18. Otherwise our solemn meetings, our prayers, all we do, will be but a weariness to God, such as he cannot away with, Esa. 1. 13. God will not regard his service, who will regard iniquity in his heart. But if thus thou prepare thy heart, thou shalt lift up thy face before God, Job 11. 13. 14. 15.

2 We follow David's example, before we take up the duty, say, unto thee, O Lord, do I lift up my soul. For the corruption of nature, which we always bear about us, is as a weight pressing us down, and doth easily beset us with vn • hearefulnesse, distractions, security, fashionablenesse, and the like, underminers of holy affections, Psal. 25. 1. Heb. 12. 1.

And when before all service in the public assemblies in God's house,

1 We look to our timely coming, to be present with the first, flying thither with hunger and thirst after the means, and resolve on the continuance there, till the blessing be put upon us by the Minister. God's people are a willing people in the day of assembling of his armies in holy beauty, Psal. 110. 3. Esa. 60. 8. Num. 6. 23. 24. 25. Ezek. 46. 10.

2 We encourage and call on others to go with speed to seek the Lord, provoking them by our own readiness, Zach. 8. 22. Esa. 2. 2. Prophecies that fore. told of the Christians praise herein. In these two duties, the show is good, though not to do it for show: in both, thou shouldest secretly grieve for the neglect and contempt of others, Psal. 119. 136.

3 We look to our feet when we enter into the house of God, that our souls be not lifted off from that reverence we should bear to the Lord's most holy presence, either by distractions, or by any pompous and stately shows of pride in apparel or gate, which doth take off the affections from the fear, wherewith we ought always to serve the Lord, yea, and others affections too: no, look to both thy feet, Eccles. 5. 1. And let the Lord see, and all others too, that thou art ready, and comest for that purpose, to offer an obedient heart and ear to God, and not the fools sacrifice, even a service, which they think must please God, though they obey him not; yea must buy at God's hands a liberty to disobey, a pardon to live as they lust.

2 For the execution, or right discharge of all duties of service to God, we must remember,

1 To do all to God only: Angel-worshippers hold not the he • d, Mat. 4. 10. Col. 2. 18.

2 To do all in the name of Christ, seeing our daily fra •• ties, and the evil of our best works, and therefore relying on the merits and intercession of Christ, to cover them, and present them to God, perfumed with the incense of his obedience, Col. 3. 17.

3 To seek the face of God and his strength, resting in his approbation, and taking heed we do not our service for the praise of men, or for fashionsake, Psal. 105. 4. Mat. 6. 1. 2.

4 To worship him with his own worship, according to the pattern received from God, not according to the custom of the time, or traditions of men, Heb. 8. 5. 2 Chro. 17. 4. Mat. 15.

5 Not to worship him in an Image, Commandment 2. This evil was noted to remain in the time of Manasseh's reformation: the people did sacrifice still in the high places, though to the Lord their God only, 2 Chro. 33. 17.

And in discharge of all service to God in his house, add these rules to the former, that thou mayest know how to behave thyself in the house of God.

1 Let all be done with one consent, be of one heart, one mind, one judgment. Zeph. 3. 11. saying, The Lord will teach us of his ways, and we will walk in his paths, with one mind, and one mouth, gloryfying God. Rom. 15. 6. Esa. 2. 2.

2 Let a special zeal and feruēcy of spirit fire thee, & as it were eat thee up, expressed, not so much in show of outward gesture, as in love to that place, and the ordinances of God in the public: And an hearty & ready performance of all duties there, with more then ordinary attention and intention of heart and mind. be there as a green Olive tree, flourishing in the affections of godliness, glorying in this mercy of God more then any worldly Doeg doeth in his wealth, and flourishing in Kings favors and courts. Psal. 69. 9. Psal. 26. • and 52. 8. 9. And further watching against all decayings of these joys in God's Ordinances, that we may be fat in our old age and well liking: to show that the Lord is upright, and that there is no unrighteousness in him. Psal. 92: 13. 14. 15.

These are the Rules of preparation and execution of God's outward worship in the whole: The several partes are such as follow.

§. VIII. The first, the hearing of the word read and preached.

THe Precepts that guide us herein, respect us, before, in, after hearing.

Before hearing.

1 We must lay aside these sins, malice, guile, or deceit in our dealings with men, hypocrisies or guile of spirit in our duties to God, envy and evil-speakings, as backebiting, judging, grudging, complaining, slandering, with all bitterness of speech: yea, all maliciousness and all guile, as the Apostle Peter exhorteth. 1. Pet. 2. 1. and the Apostle James more generally, All filthiness and superfluity of naughtiness. I am. 1. 21. These corruptions of heart and life must be mortified, if ever we would thrive by the word, and all of them: for a little leaven will sour the whole lump, a small root of them will much infect.

2 We must seek meekness and lowliness, meekness to calm our hearts from waiwardnesse, passions, and perturbations; and humility, that we be not wise in our own eyes, and conceited of our gifts or abilities, but set our selves down like scholars, at the feet of God, to receive of his words, I am. 1. 21. Deut. 33. 3. 1 Cor. 3. 18.

3 We must be like children in our affections to the word, to love it, and long for it, delight in it, and have our hearts set on i • as affectionately, as children do naturally thirst after the Brest, 1 Pet. 2. 2. esteeming it as our appointed food, as the honey, or the honey comb, Psal. 19. 10. Job 23. 12. renewing daily these our affections, so shall we grow by it, as by sincere milk.

4 Prayer is required for our selves, looking to the Lord that teacheth to profit, Psa. 25. 1 Cor. 3. 6. 7. Es • ▪ 48. 17. and for the Minister, Col 4. 3.

5 Knowledge of the Catechism, that we understand the doctrine of the beginnings of Christ, without which we shall be ever but dull of hearing, Heb. 5. 11. 12. with 6. 1.

6 Resolution to obey in all things that are spoken to us of God, Act. 10. 33. To hear all his words, not putting any of his statutes from us▪ though contrary to our reason, profit, credit, and the like. The contrary was found in Johanan and his confederates, who promised all this to Jeremiah, but secretly resolved to try what the will of God was, and to obey no further then it agreed to their wills, Ier. 42 & 43.

In hearing, there is required;

1 Attention of the ea • e. bowed and inclined to hear, Esa. 55. 3.

Of the eye, if it may help affection, as it doth, Luk. 4. 28.

Of the whole body, as Mary▪ Luk. 10. 39. Constantine the great, would stand and hear, though he were admonished of his Nobles, not to do it.

Such a composure or posture of body, as may free from distraction, express reverence, and help affection, is required: which will easily be framed, • f 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 we mark the rules following; namely,

2 To hear as in God's presence, Act. 10. 33.

3 To hear as the word of the living God, not as the word of a mortal man: it then worketh effectually, when it is thus mixed with faith, 1 Thes. 2. 13. Hab. 4. 2.

4 Prayer, Oh thou that dwellest in the gardens, the Companions hear thy voice, cause me to hear it, Cant. 8. 13.

5 Intention of the mind, the thoughts not roving, and the understanding busied.

6 Retention of the memory, observing that rule, to be wise for himself, Pro. 9. 12. & 23. 19. He that so doth, hath a good, if not a great memory.

After hearing.

1 Meditation and rumination, in which work, three things are essential, that we try the spirits, proving all things, and holding fast that which is good, 1 John. 4 1. 1 Thes. 5. 21. And that we compare it and our selves together, Psal. 119. 59. I have considered my ways, and turned myself unto thy testimonies; and lastly, that we observe how gracious the Lord is in his ordinances, what word soever he is pleased to sweeten to us with the taste of his special goodness, to note that chiefly, 1 Pet. 2. 3. Psal. 34. 6. 8.

2 The treasuring it up for practice upon all occasions, Psal. 119. 1 • . Thou must presently set upon the doing of what thou hast heard, and retain it not for that day, but forever. Which is easily done, if we turn it into action, as Mat. 7. 24. else we deceive our selves, I am. 1. 22.

§. IX. The second part of God's worship: viz. the receiving of the Sacrament of Christ's Body and Blood.

THis holy ordinance of Christ, instituted in memory of his death and passion for our sins, doth present the grace and mercy of God the Father, and of our Lord Jesus, to the • ast and sight of the believer: of which we may say, Oh come, taste and see how gracoius the Lord is. Neare is our approach to the Lord of glory, when we see, handle, taste him, when we are made one with him, when he lives in us. Who is sufficient or meet for these things? Yet who would not his part and lot should be in this business? if thy question be, what letteth me to be part ker of the Lord's Table? I answer, Thou, and all other Christians baptized, that are come to years of discretion, may, and must oft, (even as oft as the laudable custom of the Church in which they live, requireth) communicate at this heavenly banquet and feast of fat things. To all such our Savior saith, Take, Eate, &c. And nothing hindereth but thou ma • st with comfort draw nigh to this ordinance, if thou follow the rules given, to make thee a worthy Communicant.

They concern thy preparation, and use thereof.

1 For preparation, four things are to be looked unto by him that would come and receive to his comfort.

1 His knowledge of the doctrine of salvation by Christ.

Of the nature and use of this Sacrament, that his heart be not through ignorance, poisoned with superstition, or contempt, 1 Cor. 11. 23. Sacraments are seals of the righteousness of faith, Rom 4. 11. It is then of absolute necessity to be known, what this righteousness of faith is: it is the way of making sinners righteous before God, by the righteousness of Christ the Son of God, imputed to us of God, and received by believing of us; even the righteousness of Christ, who being become man, wrought our redemption by his blood, and was made sin, that we might be made the righteousness of God in him. And thus we should be justified, not by the works of righteousness which we have done.

Unless this be known and believed, in vain shall we come to this ordinance, where the seal is annexed to this, and no other Covenant.

On the other side, the nature and use of this Sacrament must be known. viz. that it is given on God's part as a sign, memorial, seal, and means, to convey Christ and all the benefits of his death, obedience and blood shedding, to the believer: and that it is on our parts, a solemn renewing of our Covenant with God, and of our entire association to the fellowship of the Saints.

2 The practice of the duty of examination: a review of heart and ways, to find out our sins, and to judge our selves for them, that we may come with true humiliation, and may seek particularly the support of God's ordinances under our particular sins, both the assurance of his love in forgiving them, and the increase of strength against them, 1 Cor. 11. 28. 31.

3 The forgiving of others that have trespassed us; in all things, for any matter of revenge, malice, or secret grudge; a leaven that swells the heart, and sours the sacrifice, and maketh it distasteful to the Almighty, 1 Cor. 5. 7. 8. And here we are bound to seek reconciliation, and offer agreement, Mat. 5. 23. 24. 25. 26.

4 His hunger and thirst after the mercy of God, and the grace of Christ there offered to be exhibited, and assured to us. Esa. 55. 1. 3. Mat. 5. 6.

2 For the use of this Sacrament: [Use.] In the time of receiving, we are not only to take, to eat, and to drink the bread and wine, Mat. 26. 26. but also,

1 By faith to eat and drink Christ's body and blood, tendered verily and indeed in the words of promise, This is my Body which is broken for you, and this is my blood of the New Testament, which is shed for you: unto which promise thou liftest up the hand, and openest the mouth of thy soul, namely, a lively faith, and thus feedest on his Body and Blood suffering on the Cross for thy sins. Thy faith must discern the Lord's body, that thou become not guilty of the Body and Blood of the Lord: esteem not of that bread, and that Cup, as of ordinary bread and wine, but as Sacramental: so that thou believe the presence of Christ, and that God doth as effectually give Christ to the soul of the believer, as the Minister giveth Bread and Wine to his body, and exalting thy faith, thou must believe he is given to thee also: neither doth God delude thee, 1 Cor. 11. 29.

2 By feeling remembrance of thy particular sins which by examination were found most burdensome and prevailing, to • ate this true Paschal Lamb with the sour herbs of godly sorrow, Exod. 12. 8.

3 By the effectual remembrance of the death of the Lord Jesus, which ought to be shown forth by this action, till his coming again, with thanksgiving recording his grievous sufferings for us; the breaking of the bread, and pouring out of the wine doeth represent this, Luc. 22. 19. 1 Cor. 11. 26.

4 By love to God's people and hearty communion with them, as being one bread, and one body; for they all are partakers of one bread, and have all drunk into one spirit, 1 Cor. 10. 16. 17. & 12. 12. 13.

And after Communicating, we must manifest the virtue is in Christ's body and blood to nourish and cheare us to life eternal.

1 By keeping the feast in the unleavened bread of sincerity & truth, avoiding all our days, all malice, wickedness and hypocrisy and society of scandalous brethren, as leaven that swells and sours all our actions and virtues before God and men. 1 Cor. 5. 8.

2 By fleeing Idolatry, the society of Idolaters and Idolatrous service. 1 Cor. 10. 14, 16, 17.

§ X. The third: Baptism, where rules for the use thereof.

BAptisme is the washing of regeneration. Tit. 3. 5. the Sacrament of our new-birth which is not to be reiterated, or oft received as that other, but once only: as it sufficeth to life, to be often fed, but once borne Yet the virtue and use of Baptism is of force to our lives and: speaking therefore to men already initiated by Baptism, the rules of direction respect

Ours, For our children are not unclean, 1. Cor. 7. 14. To whom also the promise is made to a thousand generations: here our duty is to present them to the Font:

In due time, testifying thereby our high esteem of God's mercy to our seed, and our earnest desire to have his covenant scaled to them, lest the Lord should strike us as he did Moses for a like neglect, Exod. 4. 24. 25. 26.

With faith in God's covenant, which is, that he will be our God, and the God of our seed, with thankfulness, accounting the benefit of this admission greater, then if a king had adopted our child heir apparent.

Our own Baptism; which we are to make use of, all our life long, both as God's se • le, as our vow.

1. As i • is g ••• n of God▪ by the ou • 〈◊〉 washing of the Minister, in the name of the Father, Son, and holy Ghost, to signify as by sign; to assure, as by seal, to convey, as by instrument, Christ Jesus and all benefits spiritual with him: such as are

1 Receiuing into Covenant with the Father, Son and holy Ghost, and adoption, as son and daughter into his household and family, Gal. 3. 27.

2 Ingrafting into Christ and communion with him, as a member of his body, Rom. 6. 5.

3 Deliverance from the seas of God's wrath, 1 Pet 3. 17. 18. Mat. 3. 7.

4 The imputation of Christ's righteousness, and remission of sins, Ephes. 5. 26. 1. John. 1. 7. Gal. 3. 27.

5 Regeneration Tit. 3. 5. which hath two parts,

6 Communion with all Saints, 1 Cor. 12. 15.

7 The resurrection of our bodies, 1 Cor. 15. 29. Rom. 6. 8.

Now thus we must make use of it in diverse cases, as in case,

1 Of doubting of forgiveness of sins and of salvation, behold, baptism saveth, that is, effectually assures salvation, it saveth as a figure: now we offend not in trusting to God's promises made in his word and figured and sealed in baptism, 1 Pet. 3. 18. Reason then, hath not God provided the Ark of baptism to preserve me from the seas of his wrath? Again, hath he not cleansed away my sins by his sons blood, and presented this unto me in baptism? The very for me of baptism showeth, that therein the Lord giveth the Christian right and title to himself: here also remember, that the Father, Son, and holy Ghost are one in covenant making, and in working thy salvation.

2 Of doubting of perseverance and of our resurrection. For if Christ be raised in us, he can die no more in himself or in us, Rom. 6. 9. 10. Gal. 3. 27. 28. Mark. 16. 16. 1. Cor. 15. 29. Yea, all the holiness and happiness of a Christian is sealed by three, 1 John. 5 7.

3 Of oppositions: for in baptism thou hast put on Christ who is a covert from the storm, Esa. 4. 5.

4 Of temptation to sin: for debate it thus,

I have the name of the Father, Son, and holy Ghost, named on me, shall not I walk worthy and answerable to this dignity?

My baptism is the baptism of repentance, and do I yet live in sin? Act. 13. 14. Matt. 3. 11.

I was baptized into Christ's death and resurrection, and therein assured of the virtue of both to kill sin in me and quicken me to holiness, shall I not believe the operation of God in that Sacrament, Col. 2. 12. If I be dead to sin, can I live any longer therein: if alive to God, how is it I want life in the work of God? Are my corruptions prevailing, and shall I not seek the strength and life of Christ? Rom. 6. 1. 3. In thy security thou couldst say with the Church in the Canticles, ch. 5. v. 3. I have put off my coat, how shall I put it on? I have washed my feet, how shall I defile them? Now much more take up this saying, I have put on the Lord Christ, how should I put him off. I am washed in his most precious blood, and shall I now defile my self? I have put on the robe of his righteousness, it is now no time to uncover my nakedness and to take to the rotten rags of the old man, Rom. 13. 14. I will never more make provision to fulfill the lusts of the flesh.

5 Of temptation to presumption and security, in rest •• g upon the outward washing: say with thyself, am I not taught that baptism • which saveth, is not the washing away of the filth of the flesh, but the answer of a good conscience, 1 Pet. 3. 21. It is the bapti • me of repentance, the washing of the new-birth, which new-birth is by water, and the sanctifying of the holy Ghost through the word, John. 3. 3. Ephes. 5. 26. And if we bring not forth fruits worthy amendment, God will rather take of these stones and raise up children unto Abraham, then own a viperous generation, Matt. 3. 8. The baptism of the Minister is little auayleable where Christ's baptism is not received, who baptizeth with the holy Ghost and with fire. Truth, he that believeth and is baptized, shall be saved, but he that believeth not, though he be baptized, as was Simon Magus also, shall be damned, Marc. 16. 16.

2 Again, we are to make use of our baptism as it is a vow and promise on our parts, and a dedication of our souls and bodies there to the worship and service of that one God, who is the Father, the Son, and the holy Ghost, renouncing all others, now let this vow and profession of thine teach thee,

1 To abandon all impenitency and unbelief, lest thou become a Covenant-breaker with God, one that makest void the death of Christ, one that crucifiest him afresh, one that sinnest against the spirit of grace, that grieuest that holy spirit, disgracest the family, Gospel, and name of God, and depriuest thyself of that salvation set forth by the Father, wrought by the Son, applied by the holy Ghost, assured by all three to thee in thy baptism, haddest thou looked to the condition, and not put a bar to such surpassing mercy.

2 To fight against the flesh, the devil, and the world thereby remembering whose thou art, and under whom thou warrest.

3 To acknowledge the communion of Saints, and know that thou art by baptism bound to preserve brotherly love with them, as with the members of the body, as with sons of the same father, and servants of the same lord, 1 Cor. 12. 13. Ephes. 4. 3 4. 5. No divisions should ar • se, 1 Cor. 1. 13. All names of sects should be abolished; we should devote our selves to no man's rule, were we baptized into the name of Paul. Whose servants soever we are, we are Christ's freemen, and whose freemen soever, we are Christ's servants.

4 To worship him in unity, and unity in Trinity, drawing near to the Father, in the Son, by the holy Ghost, giving the distinct glory to each person; the Father that elected and loved, the Son that redeemed, the holy Ghost that sanctified us. The form of baptism requireth this.

§. XI. The fourth, Prayer.

THis rightly performed is the soul of the soul, because it causeth it to live in God: the exercise of all the graces of the spirit at once; as faith, hope, love, fear to offend, uprightness of heart, delight in God, and the like, the Christians armou • ; the incense acceptable to God, the very key of heaven. In this service of the living God, these special rules must be heeded,

1 Thou must pray with thy understanding, that it may not be said to thee, thou knowest not what thou askest. It is the prime thing to be looked unto, that thy understanding be not unfruitful: for it is not the tumbling over a few words, without regard of the sense in them, and knowledge of the thing prayed for, that is of any moment, but the pouring out of the soul in those words which alone gives being to our prayers, 1 Sam. 1. 15. Psa. 142. 2. Lift up thy heart with thy hands, Lam. 3. 41.

2 Pray with pure heart and hands, 1 Tim. 2. 8. The purity of the heart giveth purity to the hands, both are pure in prayer when they are lifted up.

1 Without double mindedness, hypocrisy or guile of spirit, the soul not lifted up to vanity, Psal. 24. 4. nor the heart set upon the love of any sin; purify your hearts, ye double minded, and then draw nigh to God, and he will draw nigh to you. I am. 4. 8. But if thou wert David himself, to whom God gave his sure mercies, if thou regard iniquity in thine heart, the Lord will not hear thy prayer, Psal. 66. 18.

2 Without wrath, for if we forgive not, neither will our Father in heaven forgive us, Mat. 6. 14. 15.

3 Without doubting, I am. 1. 5. Ask and waver not.

3 Pray with feeling and fervency: how prevailing is the prayer of a righteous man? it is as an arrow shot home to the mark, I am. 5. 16. A speeding prayer, a laboring and working prayer.

4 Pray in the Holy Ghost, Jude 20. Set thy delight on the Almighty, so cannot any hypocrite, Job 27. 10. and cry Abba Father, by the spirit of adoption, Gal. 4. 5. with childelike affections and confidence.

5 Pray at all times, pray in prosperity, in adversity, pray every day, pray and restrain not prayer before God: why shouldest thou cast off his fear? continuing instant, Col. 4. 2. Job 27. 10. The rather since our Lord saith that this faith he shall scarce find when he comes to judgment, Phil. 4. 7. Luk • 8. 8. in nothing be careful, but in all things tell to the Lord thy requests.

6 Pray only in the name of Christ, John. 14. 13. and in John. 16. 23. 24. We are not only commanded to ask in his name, but chidden for our slowness to ask, seeing we have the Son of God our spokesman.

7 Pray all manner of prayer, complaints, confessions, supplication, petition, thanksgivings, and remember always giving of thanks in all thy requests Phil. 4. 7. 1 Tim. 2. 1.

8 Pray for all sorts of men, especially for all in Authority, 1 Tim. 2. 1.

9 Avoid vain repetitions: God is in heaven, thou art in earth, therefore let thy words be few. Mat 6. 7. Eccles. 5. 2. Only see they be the true voice of the heart, and they are not long if thy desire and feeling give them life, and they are long though never so short if this be wanting, beware of length in prayer to be seen of men, approve thyself to thy father that seeth in secret.

I close up these directions with the saying of Ambrose in his book D • Cain et Abel lib. 2. c. 6.

Si tanquam pubescens adol • scat fides, qua defectum se • escentis devotionis ableget & spiritu f • r • eat, & congrua distinction • teneatur • ensura legitimae diuisionis & assiduitas commendet gratiam, tunc fit illud pingue & tanquam adipale precationis genus, de qu • dicit scriptura, impinguasti in oleo caput meum Sicut n • agni multo lacte pinguescunt, & sicut oues been pastae adipe •• ent, ita Apostolico succo past • fidelium pingu • scit oratio, horum si desit aliquid qua suprà diximus, sacrificium non probatur,

If faith grow vigorous as coming to ripe age, so that it banish the defect of withering devotion, & wax hot in spirit, and the measure of a lawful division be held by a congruous distinction, and assidiuity commend the grace of it: then that well-liking and as it were fatty kind of praying is made, of which the Scripture saith thou hast anointed mine head with oil. For like as the Lambes grow fat with much milk and as sheep well-fed shine with fatness, even so batteneth the prayer of believers, fedd with Apostolic juice. If ought of these forespoken bewanting, the sacrifice is not allowed.

§. XII. The fifth: feasting, or solemn Thanksgiving.

THis duty is performed aright if we follow these three essential directions.

1 Our feasting must be with praise to God, upon the recording of some favor and benefit or deliverance, rejoicing in the work that he hath done, considering the works of his hands. Psa. 119. 24.

2 It must be with liberality to to the poor: that their loins may bless us and their cry drown not the voice of our singing; Nay that the poor may taste of our goods whereby their heart may be brought to the love and service of so gracious a God that delighteth in the prosperity of his servants, and their penury may be relieved. Hest. 9 22

3 Observe a rest from labors, else cannot our hearts be lifed up with that spiritual joy and freedom from distractions as beseemeth so Angelical a work. Rest take not for Idleness: they are Idle whom the painfulness of action causeth to avoid labors whereunto God and nature bindeth them, they rest which either cease from their work when they have brought it to perfection, or else give over a mean labor because a worthier and better is to be undertaken. God hath created nothing to be idle, or ill employed.

§. XIII. The Sixt, Fasting.

THe next duty is religious fasting: What this is; our age knoweth not almost to fast, the poor either by their own Idleness, or by the rich men • unmercifulness are compelled: to fast religiously is our of use with poor and rich. Our Savior often styled the Jews, this evil and adulterous generation, sure now would he add concerning us, this evil, adulterous, drunken and gluttonous generation. We feast oft, but not to God; we fast never but when riot first hath assubiected us to the prescript of the Physician. Thus it is come to pass that first we need some direct proof of the necessity, & large Encomium, of the profitable use of fasting, before we gave directions for the right manner of performance. The former is not my particular aim, yet receive this in brief.

1 That Christians owe this as a duty Matth. 6. 16. Mat. 9. 14. 1 Cor. 7. 5.

2 And this duty is then to be performed, when

1 We undertake war, 2 Chro. 20. 3. 4. the example of Jehoshaphat:

2 Or eminent judgments are begun or ready to fall on us 1 Sam. 7. 6. 2 Sam. 12. 1 Chro. 21. 16. 1 Sam. 31. vlt. be they public or private.

3 Or grievous sins are scand • lously committed Lev. 23 28. Whether our own or the sins of-the times. Ezra. 10. 6 1 Sam. 7. 6.

4 Or the Afflictions of God's people by enemies are upon them or decreed against them. Neh. 1. 4. Hest. 4.

5 Or the accomplishment of some remarkable promise is expected to be fulfilled to the Church Dan. 9. 1.

6 Or judgments are threatened by God's Ministers according to a wise parallel of neuerfailing truth in Scripture, and ruin-threatening sins in a common-wealth. Ion. 3. 5. 1 King. 21.

7 Or some are designed to some great functions in Church or common-wealth Act. 13. 4.

8 Or in case of spiritual desertions, when the bridegroom is gone, then is it time to mourn and fast in those days. Matth. 9. 14.

These are the seasons of this duty, when the Lord calls to weeping, and to mourning, and to baldness, and to girding with sackcloth. Let not that be verified any longer upon us, that it should be said, and In that day behold joy and gladness, slaying Oxen, and killing sheep, eating flesh and drinking wine; let us eat and drink, tomorrow we shall die: then we may fear lest that follow in the event, which followeth in the Prophesy; And it was revealed is mine ears by the Lord of hosts, surely this iniquity shall not be purged from you till you die, saith the Lord God of hosts. Esa. 22. 13. 14.

3 Now for the praise of this holy Action, the saying of Ambrose shall suffice, in his book De Helia et Ieiunio. c. 8.

Ieiunium continentiae magisterium est, pudicitiae discipli • a, humilitas m • ntis castigatio carnis, forma sobrietatis, norma virtutis, purificatio anim • , miserationis expensa, lenitatis institutio, charitatis illecebra, senilis gratia, custodi • i •• uentutis: Ieiunium et alleuamentum infirmitatis, alimentum salutis.

Fasting is the chief rule of continence, the discipline of shamefastness, the lowliness of the mind, the chastising of the flesh, the form of sobriety, the square of virtue, the purifying of the soul, the cost of 〈…〉 passion, the instruction of gentleness, the allurement of charity, the grace of age, the custody of youth, the lightening of infirmity, the food of health.

But rules for the right discharge of this work is that agreeth to my purpose, and here all shall be clear if this distinction be premised.

A fast religious is either public or private, the public is that which is appointed by the civil Magistrate and by the Church on great, weighty and public occasions and observed by many families assembling in one or many congregations: we have no wa • rant for such assemblies but with the leave & command of our governors. Joel 3. 7. 8. 2 Chro. 20. 3. the private is such as is taken on right grounds moving thereto either by one man alone, or by a private family, Hest. 4. 16. Mat. 6. 17. 18. for private fasts to be kept by more families of Christians, Scripture knoweth not, nor alloweth: If our governors see not the occasions, or hid their eyes from the necessity of the duty when God calls for it, private men and families apart may mourn, and mourn for this judgment in the midst of judgments, and if God call them at any time that by virtue of their places they may speak, they ought modestly to intimate the necessity, humbly crave the proclaiming of it, freely rebuke the • ayling. Be not less careful but better advised to take up this duty as God commandeth.

And for religious fasting, be it Public or private, be it thus ordered,

1 Let there be abstinence from all the necessaries; much more, delights of this life for a • ay at the le • st, as from food, and sleep 2 Sam. 12. 16. 20. Ornaments Exod. 34. 4. 5. Matrimonial benevolence • Cor. 7. 5. Joel. 2. 16. and works of our calling that it be a Sabbath for rest Lev. 23. 32. delights of life Dan. 10. 3. recreations. Esa. 58. and works of gain, in all these use such abstinence as may afflict the body, Lev. 23. 30. but yet with these two caveats:

1 That the flesh be tamed by our abstinence, not killed or disabled for God •• service.

2 That we do not these to be seen of men, Mat. 6 16. 17. in a private fast eschewing wholly the show, in a public, not performing to the show, or to this end that we might be seen.

2 Let the time be spent in religious duties, especially in humbling the soul for sin, Joel 2. 12. 13. Psal. 69. 10. I humbled my soul with fasting: for thus religious fasting is differenced from all other, by the end for which we abstain viz to stir up our zeal in prayer, to confirm our attention in meditation, to manifest our grief for displeasing God, and to take spiritual reueng upon our selves for offending.

3 There must be a r • linquishing and breaking off of our former sins, especially of unrighteousness and oppression of others, Esa 58. 6.

Such is the fast which the Lord hath chosen, when thus we cry, he will say, here I am, his work also shall be as forward as his word, for then shall our light break forth as the morning, and our health shall sp • ing forth speedily; our righteousness shall go before us, and the glory of the Lord shall be our rearward to gather us up.

§. XIIII. The seventh, singing of Psalms.

FOr the right manner of singing of Psalms, the approved mirth of a true Christian, I am. 5. 13. The Apostle giveth rules in two places to the same effect, Ephes. 5. 19. Col. 3. 16.

1 We must make use to our instruction, and mutual edification of the matter con • eiued in the Psalms, hymns, and spiritual songs we sing; remembering these songs are God's statutes, Psal. 119. 54.

2 We must sing with the heart; 1. both with the understanding, and with the affections lifted up as well as with the voice, Psal. 25. 1.

3 With grace in the heart, 1. employing the graces of God's spirit, as our faith, hope, delight in God's love, &c.

4 Our melody must be directed to the Lord and his glory, not used as a civil employment, but as God's service, nor as a mean to clear the pipes, and preserve bodily health, but as a means to clear the soul of obstructiue humors, and promote our eternal salvation.

§. XV. The eight, Reading of Scripture, or meditation.

THis is a duty of no small benefit to the godly life of a Christian, for by it worldly cares are moderated and sanctified, worldly pleasures dulled and extinguished, the mind furnished with pure imaginations, the judgment enlightened and enlarged, the memory relieved, the heart persuaded, the affections moved, the whole man secretly, yet sweetly, drawn above the world, above himself; this is part of the benefit comes hereby: and the comfort is no less, when thou shalt know that this is one of the three duties that make us happy, Reu. 1. 3. Blessed is he that heareth and readeth, and keepeth the words of this prophesy, and those things that are written therein.

This duty I express by two words; reading, and meditation, 1. because this duty pressed in the Old Testament, is set down in two words, which signify, to speak with the mouth, and with the heart; to read and to meditate too, 〈 in non-Latin alphabet 〉 Ge. 24 63. Psal. 1. 2. Therefore it is usually translated, to meditate, Josh. 1. 8. Psal. 1. 2 2 Because the reading which is the duty, is not a running▪ over a Chapter, uttering the words, like a child at school, without regard of the matter, but this, musing, thinking on, pondering, debating of the matters therein with our selves. 3 Because many through want of education, cannot read, yet the duty to meditate, fasteneth upon all.

That this is a duty which all are bound unto, that saying of our Savior, Search the Scripture, John, 5. 39▪ doth abundantly testify, and that command laid upon Kings, of daily reading, notwithstanding their great employment of state, Deut. 17. 18. 19. Besides, the holy Scripture is called in the word, 〈 in non-Latin alphabet 〉 the reading, because it ought to be read.

About your reading, these things must necessarily be observed.

1 That it be daily, the time such as we can best alotte from our worldly affairs▪ but in every day, some time must be redeemed to this work, Deut. 17. 19. He shall read therein all the days of his life, Josh▪ 1. 8. Thou shalt meditate therein night and day. Psal. 1. 2.

2 That we meditate upon it, or ponder what we read, storing our hearts with good thoughts, lively consolations, and holy precepts by that which we read: this will help to direct us all the day after, and season the heart in some good measure, that it be not drowned in the va • ities of the world, and the sins of the time, Psal. 1. 2. This is to search and dig • for wisdom, and hath the promise, Pro. 2. 1. 2. 3. 5. 6. 7.

3 That we wisely apply what we read to our selves, seeing all Scripture is written for our instruction and comfort, and tends to make the ma • of God perfect and furnished to every good work, Rom▪ 15. 4 We ought to persuade our selves, that all precepts of duty and good life, are left recorded, to direct us, not others only, that all the promises are to be believed by us, and we find the grace or state of life, to which they are made in us. All the threats denounced against us, as we are found in the transgressions, all reproofs check us for faults escaped, all exhortations and admonitions quicken our coldness, deadness, drowsiness, and lukewarmness.

4 That we bring a special and renewed delight to this work, else we shall never hold out, but by fits and snatches at the best, take it up, Psal. 1. 2. Blessed is the man, whose delight is in the law of the Lord, to meditate therein day and night.

5 That we hide in our hearts the Commandments, promises, threats, for direction and use in our lives, endowed with David's spirit, who said, I have hid thy commandments in mine heart, that I might not sin against thee, Psal. 119. 11. that we observe • to do, as the command runs in Josh. 1. 8.

§. XVI. The ninth, vows and swearing.

A Vow is a religious promise of things lawful, conducing to the exciting of our hearts to God's worship and holy duties, and that for such things as God hath promised: made with prayer, and paid with thanksgiving, such was Jacob's vow, Gen. 28. 20. This is a duty we owe by verrue of that command, Psa. 76. 11. Vow, and pay unto the Lord your God. Vowes are of two sorts, necessary, or arbitrary, Necessary which every Christian must promise to the Lord upon all blessings he asketh, and in all suits he maketh either expressly, or at least in the devotion of his heart, they are 1. The sacrifice of himself, foul and body to God, Rom. 12. 1. 2. The renewing of his covenant for reformation of sins, which provoked God, Ier. 50. 5, 3. Contribution to the maintenance of God's worship. 4. Charity to our neighbors, Neh. 10. 29. 30. 32. An heart prepared to these four, should ever be with us, but the arbitrary is the vow we speak of, and here these rules must be observed.

1 Thy vow must be of things lawful.

2 It must be of things in thine own power, for if thou vow chastity, when thou knowest not whether thou hast the gift of continency, and whether thou have power over thine own will, thou off • ndest, 1 Cor. 7. Be not rash with thy mouth, and be not hasty to utter anything before God, Eccles. 5. 2.

3 It must be some way conducing to the lawful worship of God, and such as m • y help thy repentance, sobriety, chastity, abstinence, meditations, patience, with the like. Thus it must have a right end, the glory of God, and the furthering of thy heart to duty.

4 When thou hast vowed a vow to God, defer not to pay it, for he hath no pleasure in fools, pay that which thou hast vowed; better it is that thou shouldest not vow, then that thou shouldest vow and not pay, Eccles. 5. 4. 5.

Swearing also is a special service of God, Deut. 6. 13. & 10. 20 Thou shalt fear the Lord thy God, him shalt thou serve, and to him shalt thou clea •• and swear by his name. We must use it in this manner.

1 Thou must not swear in thy communication, Mat. 5. I am. 5. 12. but must be one that fearest anoath, Eccles. 9. 2.

2 Thou art then called to swear, when some necessary truth is in question concerning God's glory, thy neighbors safety, and thi • e own good, which may be determined by thy witness, and cannot otherwise be determined, but by this testimony of thy conscience, Heb. 6. 16.

3 Then thou must swear by the Lord only, Ier. 4. 2. & 5: 7. how shall I pardon thee for this, thou hast sworn by them that are no gods.

4 In truth▪ lest thou forswear, for thy oath must not be against thy conscience, nor must thou wittingly and willingly, sciens, volens, depart from what thou hast lawfully sworn, Psal. 15. 5. He that sweareth and d • sappointeth not, though it be to his own hindrance.

5 In judgment, not rashly, or for a trifle, taking deliberation to weigh the nature of God, who is called to witness, to whose diuinereuenge thou subiectest thyself, if thou willingly dost deceive, the truth of thy speech, the weight of an oath, and the matter about which thou swearest, that it be well-known to thee, and not uncertain. The Romans used that most considerate word, Arbitror, I think, when the Jurors said those things which they knew most certainly: rightly saith Ambrose, Nemo been iurat, qui non potest scire quod iurat, iurare est indicium scientiae, testimonium conscienciae. He sweareth not rightly that hath not knowledge of that he sweareth. Swearing is the disclosing of our knowledge, the testimony of our conscience.

6 In righteousness, first, in things lawful, about things possible, and with such words in the form of the oath, as may express due reverence and be no ways contumelious to God.

Thus of s • ruing the Lord with our persons. With our • ods followeth.

§. XVII. Of serving God with our goods.

THis is required of all, Pro 3. 9. Not as the most do, to honor wealth as our God, but as all ought to do, God with our wealth: so that it is not enough to be good husbands of our own, and live frugally and honestly without endamaging others; or to give some contemptible portion to the poor: but we owe part of our substance to maintain his immediate worship; and of this we have examples from Abel the righteous, to those godly women that ministered to our Savior of their wealth.

And here is charged upon us:

1 That we build him an house, where his honor may dwell, Exod. 15. 2. a place for his public service. David maketh that mournful complaint, they have burnt up all the houses of God in the land, Psal. 74. 8. the Jews commendations of the ruler was, Master he is worthy for he hath built us a Synagogue, Luke 7. 4, 5.

2 That we erect the Schools of the Prophets as our abilities may reach.

3 That we pay the tenth of all we enjoy: you have the law of God for it, and Abraham's example and Jacob's Gen. 14. 20. 21. 22 28. Heb. 7. 4▪ 5. 6 7 8. 9. as if you say, that concerned the Jews only, hard will it be to prove it, but I answer the free grant of the Church formerly and the obligation into which she hath entered thereby to give God the tenth, binds us all, and cannot be revoked though before it had been in our own power.

4 That we (if necessity should require) make them that instruct us partakers of all our goods, Gal. 6. 6. not to a tenth only, but to such a supply, as that God's worship may be upheld: according to this rule is that worthy work of those who, being destitute of an able & Godly Pastor, thr • ugh either, the sin of those that give entrance and open the door to them or the sin of the parties that after their coming is manifest, but went not before hand, unto judgment, do of their own charges maintain some godly Minister for their Lecturer with the allowance of authority.

5 For the quality of that we give, it is required that it be the choice and of the best, Mal. 1. 13 that it be lawful and lawfully gotten, God hateth robbery for burnt offerings, Esa. 61. 8. that it be, that which hath not been already consecrated to God, Pro. 20. 25. and that it be a man's own.

6 For the end given as a Testimony of our affections to God and his service, and an acknowledgement of his Lordship over all, and as a means to uphold religion to perpetuity, and therefore directed to this end as near as may be.

Thus of the service we owe to God without limitation to a certain time: we owe him next a seventh part of our time to be employed in his immediate service, as the fourth commandment showeth.

§. XVIII. Of keeping the Lord's day.

IN this point Satan hath filled the hearts of many with poisonful opinions, gainesaving the Authority and so rejecting the Duty of this day: we must therefore briefly see to the establishment of the first, that so none may be able to speak of the charge of the latter.

The Authority of the Lord's day is fully cleared, if two things be proved.

That the fourth commandment is moral,

That the charge of the day from the seventh, to the first day of the week, is Divine:

1 The Morality of the Commandment is proved thus. It was instituted in Paradise, before there was sin or need of a Savior or Ceremony and figure of a Savior Gen. 2. 1. it was given to Adam and his posterity, not to Abraham & therefore bindeth Jews and Gentiles: the use of it is moral and hath nothing of Ceremony in it, Psal. 92 Such it, the singing of God's mercies morning and Euening, the meditation of his righteous judgments in rewarding the godly though afflicted, in cutting off the ungodly in their green flourishing advancement, in viewing the riches of his house the flourishing of his servants under the means of grace and in learning to know God in his word and works. It is given as a sign or document that the Lord doth sanctify his people, if they would try their estates, this is a note whereby they may know the truth of their Sanctification, the conscionable observance of this Commandment, Exod. 31. 13. It is put for the whole worship of God and entireness in religion Esa, 56. 2. 6. and the utter euersion of piety is called the polluting of the Sabbath. Ezek. 22. 26. Esa 58. but what need we go further then the commandment it self. It is one of the laws given immediately, from God, not mediately by Moses as the Ceremonies were, Deut. 4. 13. 14. it was written with God's own finger, in Tables of stone, Exod. 31. 18. Put into the Ark, Couered with the mercy seat, as containing part of the sins nailed to Christ's Cross, and therefore not any that served to the expiation of sin in the shadow: one of the ten words or precepts, which if you tear out, you can make of the rest but nine, and so give God the lie Deut 4. 13. Let the words of the precept speak for its authority. The word Zacor is indefinite, & is in English, to remember, because we are bound forever to remember this matter, as saith R. Elias, Remember, shows also that this as the other commandments was engraven in the hearts of the fathers, and that it was enjoined before and observed, though easily neglected by corruption Exod. 16. Remember to keep it holy, the end of the commandments is moral. Six days shalt thou labor & if the permission of the six days labor appertain to us, do not the sanctifying of a seventh. We are no less charged on the Sabbath to worship, then permitted on the six days to follow our ordinary calling: if the Commandment be Ceremonial, Idleness is the best Christianity in the six days, It is the day blessed & sanctified: now so long as we need the means with the blessing of God on them for our recovery out of sin, and our continuance in grace, so long we need some special day to which God hath promised a blessing in special. But you will say the Jews Sabbath was blessed, but where find ye our Sabbath blessed, I Answer, in the Commandment which saith not, the Lord blessed the seventh day, but the Lord blessed the Sabbath day (be it the seventh or the first day of the week which he shall give in charge) and hallowed it: in a word, this commandment was given and charged upon the strangers, and I do remember that a stranger was bound to observe the Ceremonial law. If any say can you show where this is Commanded or confirmed in the New Testament. I Answer I can, Mat. 5. 18. One jot or one title of the law shall not perish and verse 19. Whosoever shall break one of the least Commandments and shall teach men so, shall be called the least in the kingdom of heaven, I will close this with the saying, or Irenaeus in his 4 book agai • st heresies, the 31 Chapter: God needed not the love of man, but man was destitute of the glory of God, of which by no means he could partake, but by that observance which is owing towards God, for this cause M • ses saith choose life &c: unto which life prepa • ing man, the Lord himself by himself spak the words of the De • alogue to all like: & therefore they remain with us in like manner, receiving extent and increase, but not dissolution, by his coming in the flesh. But the precept of bondage he commanded the people by Moses apart, fit for their disciplining. These precepts which were given to them for bondage and a sign, he hath girt about with the New Testament of liberty, but whatso are natural and common to all, he hath increased: our knowledge of God as father, our adoption, our love, our obedience to his word without turning away the face, abstaining even from the lusts of evil works, our fear childlike. So our liberty is not given as a cloke of maliciousness but to the propitiation and manifestation of faith. To plead Christ's coming to this and to blot out one of the ten commandments is to use Christian liberty, for a cloke of wickedness, according to this man of God.

2 For the change of the day, it is easily proved to be divine: it is called in Scripture The Lord's day Rev. 1. 10. as the Holy Supper of the Eucharist is called the Lord's Supper. 1 Cor. 11. 20. First institu • ed by the Lord, and in its use r • ferred to the Lord: for who could change the day of the Sabbath but he that is Lord of the Sabbath, that is, Christ. Mark. 2. 28. the practice of our Savior and the Apostles who app • ared on this day, & h • ld their assemblies on this day, convinceth it sufficiently to be commanded by our Lord and Savior. John. 20. 19. 26. Act. 2. 1. and 20. 7. 1 Cor. 16. 1. 2. and reasons strong and many may be given: the Commandment that a seventh part of our time be consecrated to God is moral, as we have before proved, therefore the Institution of the Lord's day could not be defer • d one whole week, for the Jews Sabbath in respect of the determination thereof to the seventh day was abrogated de iure in Christ's death: if it were deferred to the Apostles ordination, (though then also it were divine, for they had the spirit of Christ, yet) the Church must have been • eft destitute of a Sabbath for a time, and on • lie nine precepts have stood in force for that space. Again it is not • asie to cast off what some Ancients have urged from that place Psal. 118, 24. This is the day which the Lord hath made, for Christ himself tells us that his resurrection is handled in that place Matth. 21. 42. and who should appoint the day of worship in the New Testament but he that instituted the ordinances of the N • w Testament and from whom all bless • ing upon all worship is to be expect • d? We will therefore in obedience to our Saviors institution with the Ancient Church call this day, the Lord's day, the day of bread, the day of light, and wish that never any should reckon of the fourth Commandment as otherwise then moral.

Thus of the Authority, I pray you hide not your eyes from seeing it, that so you may receive the Duties of this day.

The duties of the Lord's day, are the duties of the Sabbath both for the matter and manner of performing. Take then your duty thus, it is referred to these two Considerations,

1 What is charged on us.

2 On whom it is charged.

For the first we are charged to

• Prepare for the Lord's day, or the Sabbath.
• Keep it.

For preparation we are bound,

1 To R • member it before it come and to ob • erue it, as the word is used in the repetition of the Law, Deut 5. that is both to inform our judge • ments of the Authority of the day, and to be mindful in every respect to keep the precept, as well as any of the other, watching against our natural corruption, which nor cares to understand, nor minds to obs • rue this Holy rest.

2 To fi • ish our works on the six days as God did his: doing all we have to do, Gen. 2, 2. For if through our negligence a necessity be contracted of doing some work on that day, then, though the work must be d • ne, yet thou offendedst in thy neglig • nt preparation. Thou m • st so contrive thy worldly affairs, that they trouble thee not with cares, nor call thee to labor, but on the other side remember so to la • our that the day before the Sabbath may have less imploym • nt then any other, so thy worldly aff • yres shall no way encroach upon the bounds of that day which the Lord hath 〈…〉 t a • art for himself, nor break into the Lord's inclosure.

3 To examine our selves for our sins, especially those of the week, & repent, washing even our garments and drawing near with the best holiness we can get, Gen. 35. 2, 3. Psal. 26. 6. Neh. 13. 22.

We find a five sold trial laid upon the Christian.

He that would observe this duty must keep his Christian watch.

1 Daily, Psal. 4.

2 Before the Communion, 1 Cor. 11. 28. 31.

3 In time of humiliation public or private, when any heavy judgment is sought to be removed Lam 3. Zeph, 2.

4 In the time of sickness when we are summoned to leave this world Esa. 38.

5 Weekely before the Sabbath, this here.

4 To reform all household jars, between husband and wife, Parents and children, Master and servant, for these hinder our prayers and Leaven our hearts and our Sacrifices Lev. 19. 3. 1. Pet. 3. 7. 1 Cor. 5. 8. Can God be worshipped aright in his house when people live not quietly, dutifully and lovingly in their houses. Domestical grievances extend their infection to the pollution of God's Sabbath.

Do this & thou dost prepare.

For the observation of the day, when the Sabbath is come, it must be kept: to this end, there are charged upon us, three duties; first, rest; secondly, the sanctification of the day; thirdly, the means of sanctifying the day.

1 The first duty is, that we rest that day; and so there is required a three-fold rest: the rest of the body from works of labor, and worldly business in our particular callings, and from works of pleasures and recreations, Esa. 58. 13. the Lord saith, that the Sabbath is then consecrated as holy, when we neither do our own ways, nor find our own pleasure, nor speak our own words: under those words, the finding our own pleasure, is condemned, all recreations, though they be honest and lawful at other times: unless you call those only recreations, of which the Apostle James speaketh, chap. 5. verse 13. If any be merry, let him sing Psalms.

To carry burdens, and buy and sell on the Sabbath, is to keep the Sabbath of the men of Ashdod and Tyrus, Neh. 13. 16. 20. & 10. 31. God forbid it should be heard of in Israel: it would kindle an unquenchable fire in our gates, and devour our palaces, Ier. 17. 27.

To rise up to play, and sit down to eat and drink on that day, were to keep the Sabbath of the golden Calf, Exod. 32. 6. Obserua diem Sabbathi, non carnaliter, non iudaicis delicijs, qui otio abutuntur ad nequitiam: melius enim vti{que} tota die foderent, quam tota die saltarent: observe the Sabbath day, not carnally, not with Jewish delights, who abuse their leisure to naughtiness: for better it were, no doubt, they would dignity the whole day, then dance the whole day. If you hold it unfit to dignity, this holy Father S. Augustine holds it worse to dance that day.

The rest of the soul is required, from the works of sin, which are every way our own works, Heb. 4. 10. and every way servile, Esa. 56. 2. Evil actions on this day are double iniquities; such a Sabbath kept, is a Sabbath for the Devil.

The rest of cattle is required, that mercy may be shown to the Beast, and all occasions of man's labor may be cut off for that day.

2 The second duty, is the keeping of the rest, to sanctify the day in works of holiness: otherwise as bodily exercise profiteth little, so bodily rest will profit as little. What, is rest enough? is this a Sabbath or acceptable day to the Lord, to go fine, and do nothing? Thine Ox and Ass may keep a Sabbath then as well as thou. Dives himself could afford that this precept should be moral. Add holiness then to thy rest, and rest that thou mayest be bound for the works of sanctity; but what are they?

They are the duties of piety, and the works of mercy.

The duties of piety, are either public or private: the public duties are these, to hear and preach the Word with application, to sing Psalms, to pray with the congregation, catechizing, receiving and administering of the Communion, to be present at the administration of Baptism and discipline; this latter is a work for the Sabbath, though not for every Sabbath. The private duties, have either reference to the public, or are severally required: those that have reference to the public, are duties to be done before we come to the congregation, or after. Before we come, 1. we ought to read, or hear the word read, or to meditate on some part of it. Blessed is the man in whose heart are thy ways, they go from strength to strength, every one of them in Zion appeareth before God: in thy walk to God's house, if thou wouldest be blessed, God's ways must be in thy heart. 2. We must pray both for our selves, and for the Minister, for our selves, our requests should be chiefly for these three things, 1. for pardon of sins, confessing and bewailing, and laying aside malice, guiles, hypocrisies, enuyings, evil speakings, and all superfluity of naughtiness, 1 Pet. 2. 1. 2. I am. 1. 21. These sins will dis-savor and dis-relish the milk of God's word, and keep us for feeling the saving power and ability that is therein. 2. For increase of grace. 3. For God's blessing on the means. For our Minister, our prayer should be, that he may come to us in the fullness of the blessing of the Gospel of Christ. Ephes. 6. 19. Rom. 15. 29. these duties before. After the public assemblies, is required, 1. examination of our selves, and our charge: for our selves, that practice of David must be ours; I thought on my ways, and turned my feet unto thy testimonies, Psal. 119. 59. For our charge, we should whet the doctrine upon their hearts, and set an edge on the word delivered by familiar conference, Deut. 6. 7. True it is, conference with others may be between teachers and hearers, Mat. 15. 16. and between hearers, whether equals, as in Mal. 3. 16. or superiors and inferiors, as the King and the Subject, 2 King. 3. 11. and master and servant. 2. The searching of the Scripture upon that we have heard, not receiving the doctrine of a Paul upon trust. Act. 17. 11. 1 John. 4. 1. 1 Thes. 5. 21▪ But proving all thi • gs, and holding • ast that which is good, especially good for us 3. Pondring it in our hearts, as did the blessed Virgin, and hiding it there for practice, as did David, Psal. 119. 11. 4. Prayer alone, or with others, Neh. 13. 22. These duties h • ue reference to the public. The duties severally required, are four: first, familiar conference of things pertaining to the kingdom of God, not speaking our own words that day, Esa. 58. 12. secondly, the catechizing of our families; thirdly, the singing of Psalms, Psal. 92. 2. fourthly, meditation on the word, and the works of God; as upon the works of Creation, of Redemption, of Providence for his Church, & against the enemies thereof, Ps. 92. & of the riches of his house, and the flourishing in righteousness of all that are planted in his coures, Psal. 92. the latter end, this for piety.

The works of mercy, are either for the public, or the private. In the public, are collections for the poor, 1 Cor. 16. 1. In private, mercy respecteth the temporal life, as the works ab • ut sick persons, alms, the meating of cattle, the preservation of things, that otherwise would perish: or it respecteth the spiritual life, as to teach the ignorant, reclaim the erroneous, admonish the backward, exhort and persuade the delinquent, rebuke the offender, comfort the distressed, give counsel to them that need and seek it, and to reconcile them them that are at variance. These are the works of sanctity: but when are they done in a Sabbath like manner?

I answer, when they are done,

1 With readiness and delight, loving to be his servant • , and to do his work upon his day, Esa. 56. 6. & 58. 13. calling the Sabbath, a delight, the holy of the Lord honourably; without which God takes himself not honored: this delight is to be expressed in the public duties; 1. by being there with the first, Esa. 2. 3. Ezek. 46. 10. 2. by avoiding all unseemly gesture, sleepiness, drowsiness, and all wandering thoughts: 3. by waiting for the blessing to be put upon us by the Minister, Numb. 6. 23. 27. But chiefly see thou solace thy heart in the inward rest, which is the Sabbath of the true Israelite, who worships God in spirit. These call this day, desiderium dierum, the desire of days.

2 With special observance, not only to the rest, but also to the sanctification of the day; that no duty be omitted, nor the day any way profaned, tending our hearts and words.

3 With sincerity, observing it in our dwellings, as well as in God's house; within our gates, as well as within his doors, Leu. 23. 3. spending the whole day, morning and evening, on God's work, Psal. 92. 2. Doing all with as much diligence and earnest labor, for the meat which perisheth not; as we do on the week day for the meat which perisheth: and as we look our servants should not serve us an hour or two in the day, or slightly.

4 With belief, that God will bless that day, and the duties thereof to the increase of grace, Gen. 2. 2. Ezek. 20. 20. & 46. 2. 5. resting on the promises he hath made in Esa. 56. 5. 7. & 58. 14.

The third thing respects the means of sanctifying the Sabbath, and so there is required,

1 A place to assemble together, Levite. 19. 30. Psalm. 132. 1. 2. 5.

2 Persons fit for the duties, such as are able and apt to teach, 1 Tim. 3. 2. For where vision faileth, the people perish, Pro. 29. 18. And prophesying or preaching, that is, giving the sense, and applying the word for instruction, correction, comfort, and reproof, is the gift of the spirit, that should be used in Christian assemblies, 1 Cor. 14. 3. 4. 5. 24. 28. What alterations have been for want of prophesying? see in these places, Judge. 17. 7. 1 Sam. 14. 2 Chro. 15. 3. 2 King. 17. 15. Therefore let us be so far from envying the increase of their number and gifts, that rather Moses wish be ours: Would God all the Lord's people could prophesy, Numb. 11. 19.

3 The maintenance of both the places and persons.

Thus we see what is charged; on whom it is charged followeth.

2 These duties are charged on all, but chiefly on the Magistrates, and Masters of families, who must nor only do the duties of the Sabbath themselves, but cause others to observe them, in respect of all outward conformity; that none within their gates, that is, within their precincts, jurisdiction, power, habitation, or charge, be suffered to violate the rest, or profane the day. The example of Nehemiah, is worthy imitation of all in authority, of which you read Neh. 13. 16. 19. where we may see especially these two thi • g • , that it belongs to all Governors of Families, Towns, Cities, and Countries, to provide that the whole day be kept▪ and all occasions as near as may be, of the profaning of the day he cut off, and that the preparation for the Sabbath be not neglected: much less then may any in place impose such har • labor, and so extreme on the day before, or the evening of the Sabbath, as disableth for the duties of that day. Again, that he offendeth exceedingly, that having power, reformeth not the abuses of this day.

Hitherto of our duty to God: our duty to other men followeth.

§. XIX. Of our duty to all men, as it concerns the right d • sposition of the heart.

THe order of our conversation to Godward hath been shown: now we come to lay line and l • uell to our hearts and lives, that they may be ordered aright to man ward; without which God himsel • e r • ckons of all duties of his service, but as imp • ety and vile hypocrisy; saying of these duties we owe to man, is not this to know me? Ier. 22. 15. 16. And again, pure religion, and undefiled before God and the Father, is this. Such is the absolute necessity of discharging these duties one to another, that if your hearts devoted to serve the Lord should frame this question; wherewith shall I come before the Lord, and how myself before the high God? the Lord himself giveth this answer by his Prophet Micah: He hath shown thee O man, what is good; and what doth the Lord require of thee, but to do justly, and to love mercy? M • c. 6. 6. 7.

And here I begin to set the Compass, and lay the Plummet: for what ever we owe to man, is either carried to all men, or to some certain men, considered as nearer to God. Such are the regenerate, renewed in Christ after the image of him that created th • m, or as further off from God, as wicked men that live in their sins, and serve sin.

To all men universally considered, as men; the duty we owe, is comprised in this excellent speech, Do justly, and love mercy. In these two, viz. Justice and Mercy, the Lord hath a bridged them, and taught us how to fathom them.

That thou mayest do justly, and walk righteously towar • s all men, two things are to be heeded.

1 The disposition of thy heart towards men.

2 The frame of thy conversation with men.

Justice would, that thy heart be thus disposed to all.

1 To love them: naturally our hearts are void of this Phila • thropie, or love of man: self-love hath eaten out the love of others, yet this is a main ground of all holy conversing with m • n. How oft should that precept come to our minds? Thou shall • love thy neighbor as thyself. Observe the words, 1. thy neighbor must be loved, even every man: for there is, Identitas originis, vinculum societatis, impressio Dei imaginis. The selfsame original; have we not all one Father? were not Adam and Eve the ro • ke out of which we were hewn, and the hole of the pit, out of which we were digged? there is the bond of society which nature inclines us all unto, and would have kept inviolable, and there is a spark of God's own image in all, some true ground of honor and respect: 2. all therefore thou must love; now love is affectionate, cheerful, and speedy, and is expressed with meekness, and softness, freed from wrath, envy, pride, swelling, self-love; it is exercised in holy things▪ and is manifested in longsuffering, and all suffering, 1 Cor. 13. 4. 5. 3. thou must love them as thyself: is he not a kind of otherselfe? As thou wouldest others should maintain, and as thou thyself wilt, to thy utmost, defend thy dignity, life, chastity, goods▪ and good name, wife and possessions, from the least injury; so must thou resolve with thyself, and by all means fashion thy heart to tender as dearly every other man's dignity, life, purity, goods, good name, wife, and possessions, from the least damage, even in the thoughts of thy heart. The Lord keep this in the imagination of the thought of everyone of our hearts forever. Labor and work thy heart with all d • ligence to this thing. This is the sum of the six last Commandments, the work and labor of true love; the least part whereof may not be denied by any to the worst of men. Name the man, whom thou mayest injure in the least kind, and yet • e blameless. Little is this duty thought of, even by the godly, and who is it but thinketh he may both do many an injury, and neglect many an office of love to many men?

The • uties of the second Table, are the service an • debt of love to every man, which we must daily pay, and yet daily owe, Rom. 13. 8.

2 To pray for all men, men of all sorts; not a man whom thou mayest point out, and except, heartily desiring their conversion: this good, the poorest may do for the richest, 1 Tim. 2. 1.

3 To c • st our estates so, that our living in our places, may be inoffensiue and harmless, 1 Cor. 10. 32. 33. Honest in the sight of all men, and peaceable without contention with any, if it be possible, Heb. 12. 14. Rom. 12. 18. This were to pursue peace, Heb. 12. 14.

4 To cast in our minds what things are true, are venerable, are just, are pure, are lovely, are of good report, If anything there be that is virtuous, if anything that is praise worthy, to think on those things: to pro • ect how we may express those things in our conversing with men, Phil. 4. 8. Here is good employment for thy thoughts in thy priuacy and lonenesse.

5 To bear reverence and honor to all men in our hearts, without contempt or despising any, not suffering to lodge in our breasts, thoughts of d • sregard, or neglect of any, 1 Pet. 2. 17.

§. XX. Of the guides that direct the particular frame of righteous conversing with men.

THe heart thus disposed, is fit now to converse with others that: he would express righteousness in his conversation with men, must heed these • ules in the general, as guides in all particulars.

1 To do to others as he would be done unto, is there anything which he saith or doth to his neighbor of which question is made in his own heart or by others: propose it then thu • , would I that he should so speak and do to me? Mat. 7. 12. an admirable rule of just dealing.

2 To give to every man his due, honor to whom honor, fear to whom fear, custom to whom custom, tribute to whom tribute Rom. 13. 7.

3 Every man to submit himself to other, though he never so honorable and the other never so mean, knowing they are all members of one body Pol • tike▪ now as in the body the chei • est member hath need of the least, so that the head cannot say I have no need of thee, and the chiefest careth for the least; so the body of societies the greatest needeth, and the greatest must stoop to do for the least. And that in the fear of God, that is, even of Conscience to him that requires it, or, fearing him, who as he hath placed thee high • st and that other lowest, so can, if he please pull thee down to the dung hill, and set the other in the throne: For promotion cometh not from the East, nor west, it is God that setteth up one and pulleth down another. Ephes. 5. 21.

4 Climbe not at all, no not into the desires of thy heart, into the throne of judgment, that thou shouldst take to thee power to retaliate wrongs; remember him that saith vengeance is mine, I will repay. See that none render evil for evil to any man, but ever follow that which is good both among yourselves that are Godly; yea to all men, thus showing our patience towards all men, 1 Thes. 5. 15. 14.

§. XXI. Of the government of the tongue.

IN particular, righteousness takes order for the tongue & deeds, and first for thy words set a watch before the door of thy lips, that no wickedness break thorough the hedge of thy te • th. Therefore if thou be utterly purposed that thy mouth shall not transgress, note what David said to God in his prayer, by the word of thy lips, I have kept me from the paths of the destroyer. Psal. 17. 3. 4 The word of his lips for the guidance of the tongue may be cast into these rules.

1 Take not up the name of the Lord thy God in vain: when thou speakest of God or religi •• , his word or works, h • s mer • ies or judgments, let there be an honorable mention of them, and open thy mouth with all possible reverence, fearing that great and terrible name, The Lord thy God, Deut. 28 58. break not forth hastily into the discourse of holy things, till thou canst see how some way God may be glorified thereby, a wise man will conceal knowledge.

2 Let thy speech be good to edify withal, such as may minister grace to the hearers, without corrupt or rotten communication. Auoyd filthy speaking, foolish talking, and iestings. Remember always that of our Savior, that For every idle word that men shall speak, they must give account thereof at the day of judgment. Ephes. 4 29. and 5. 4. Mat. 12 36.

3 Let no guile be found in thy mouth, hate lying lips, and double-hearted nesse in speech. Psal. 34 13. Pro. 22. 23.

4 Go not about as a Talebearer. Lev. 19. 16. Pro. 20. 19. and 11. 13. receive not an evil report against thy neighbor. Psal. 15. 3. Be far from all whispering and backbiting. Pro. 20. 19. Detract not from his good name, by imposing a false crime, or revealing a secret sault without just cause, or aggravating too much that evil that is true by him, or despising the intent but not disallowing his evil deed: by denying, or hiding, or diminishing, or, but coldly praising the good that is in thy neighbor.

5 Reproue thy neighbor plainly for his faults, but hate him not in thy heart. Lev. 19. 17. Pro. 28. 23. yet pass by mere frailties, Pro. 11. 12. He that is void of wisdom despiseth his neighbor, but a man of vndrstanding holdeth his peace.

6 Avoid flattery in thy speech bless not with a loud voice the flatterer doth lay a net for the feet of his neighbor. Pro. 29. 5.

7 In others wrath and p • ssion, give thou a soft Answer, Pro. 15. 1. and in thy talk speak what is acceptable, and avoid all provoking speeches Pro. 10. 13. 32, and 13. 23.

8 Be sure thou justify not the wicked, nor condemn the righteous, this is an ab • mination to the Lord, Pro. 17. 15. Psal. 15. 4: Amos. 5 15.

9 In discourse misspend not thy time,

In judging and ce • suring others, Mat 7. 1. I am. 3. 17.

In doubtful disputations about things indifferent which may entangle the weak, Rom. 14 1.

In curious questions Rom. 12. 3.

In unprofitable reasonings, such as were genealogies, 1 Tim. 1. 4.

10 In the evil time be silent, and forbear the Communicating of thy secrets to any, Amos 5. 13. Mic. 7. 5. but when righteousness and charity call for thy speech, know that silence is sinful.

11 Let no cursing nor swearing be in thy communication, nor those excessive speeches I protest, I vow, I swear, as sure I live. &c but yea and nay: that is, barely affirm or deny as the truth requires Mat. 5. 34. 37. I am. 5. 12.

12 Make a wise and discreet profession of God's truth with all reverence, and meekness when it is required, 1 Pet. 3. 15.

13 Keep on foot the memory of God's works both his judgments and mercies, Psal. 145 4, 5, 6, 7. then thy tongue shall be thy glory, as it is called by David in Psal. 30. 12. Thou hast put off my sackcloth and girded me with gladness, to the end that my glory may sing praise to thee, and not be silent: O Lord my God, I will give thanks unto thee forever.

§. XXII. Of the innocence of the hands.

HAuing thus cured and cared for the vices and virtues of speech, look next to thy actions, the innocence of thy hands, that thy righteous carriage may adorn thy Christian profession: and hereunto God hath directed by these rules.

1 Give no evil example, but let the light of thy good works shine before men: C • ristians ought to be as lights in the world, harmless and blameless, the sons of God without • ebuke in the midst of a crooked and perverse nation. Phil. 2. 15.

2 Be clothed with humility, 1 Pet. 5. 5. this will hide your nakedness & shame from others: express it thus. 1. In giving honor go one before another, not in taking honor: Rom: 12. 10. 2 Do nothing through strife or vain glory, but in lowliness of mind let each esteem other better then himself, Phi. 2. 3. • Do all without murmurings and disputings, not grudging at the esta • es▪ conditio • s, wealth or o • our superiors, equals or inferiors: not snarl • ng, rawling▪ behaving our selves fr • wardly▪ to any Phil. 2. 14. but all patience gentleness, courtesy, shown to all and in all things. 4 Put not forth thyself to stand in the place of great men, Pro. 25. 6. 3 Bow down thine ears and hear the words of the wise, Pro. 23. • 7. Be swift to hear, I am. 1. 19.

4 Restraine and bridle thy passions in conversing, as the expressions of immoderate anger, fear, grief, joy; which show the weakness of our disposition. and lay us op • n to contempt A wise man covereth shame, when a fool is presently known, meekness should be sought Zech. 2. 3. without which righteousness will hardly be found. This was Moses his praise, the meek • st man upon the face of the earth.

5 Avoid all scornful lustiul & rudegestures, put not off Modesty, and graui • y: • hey m • y be lost in glances of the eye, nods of the head, teachings of the feet, touches of the hands kisses of the lips, embraces of the a • mes, dancings, stage plays▪ songs, talk, a • tire and gesture of the body, a stretched out neck, a mincing gate, and tinkling of the feet.

6 And that thou mayest walk honestly as in the day; shun, as the proper works of darkness 3 couple of Sins.

• Rioting and Drunkenness
• Chambering and Wantonness
• Strife & Enuying. Rom. 13. 13

7 Look to fidelity, not deceiving the trust of any committed to thee, the worthy praise of Gaius. Beloved thou doest faithfully whatsoever thou doest, to the brethren and to strangers. 3 John 5.

8 Seek contentment with thy condition and joy at thy neighbors prosperity as much as at thine own, as the top and perfection of thy duty towards thy neighbor, and in some kind the perfection of piety • owa • ds God 1 Tim. 6. 6. Rom 12. 15 This is a thing most unknown to our nature, to will and d • sire whateuer we do desire, with the good of others.

9 See that thou lawfully come by, and lawfully keep thy goods and possessions: a right title is, or t • e first finding of things not possessed by any, nor that any have right unto: or inheritance, or gift, or reward for labor, or God's blessing on our labor, or bargaining without defrauding, a lawful keeping is by thriftiness without covetousness: and by spending in necessaries without prodigality.

Thus of righteousness.

§. XXIII. Of Mercy.

THe second general duty which we owe to all men, is Mercy: it is charged upon us by the Prophet Micah in this phrase, that we love mercy; most of the rules that direct us herein, are comprehended under these two words.

First it must be mercy: and so

1 For the kinds thereof, mercy Spiritual to the souls of men, Corporal to their bodily life by Lending, Giving, Protecting, Releasing, Visiting, Forgiuing, clothing.

Not saying to the poor, go warm thyself and be filled, when he is naked and destitute of daily food: what doth this profit; are words, mercy? I am. 2. 15. 16.

2 For the persons, mercy is a work of relief done to men in misery; therefore it is not mercy 〈◊〉 in nee • less entertainment on the rich, whereby thou • r 〈…〉 bled to g • ue to the poor, 〈◊〉 . 14. 13. He that oppresseth, the po • re to increase his riches, •• d he that giveth to the rich, shall surely come to want. Pro. 22. 16. Nor is it mercy to lash out in prodigal ma • ner on riotous, • u • e persons by se • ti • g open thy seller doors when the ne • dy have least share, and sharkers abuse themselves and thee and thy provision. Nor is it mercy to give to vagabonds that live up and down and keep not their place, walking inordinately, against the laws of God and the King unless it be to preserve life in case of extremity, and then with admonition or correction according to the power entrusted to us.

3 For the nature of the action: not the mercy of the cruel, as the mercy of the usurer, who doth good deeds in lending, as the debtors call them, when he garbiges, and plucks out the bowels of a man's estate; but true mercy which indeed releiues and comforts.

Secondly we must Love mercy, it is not enough to acceptation with God, that thou do mercy, which yet may relieve the distressed: but thou must love it, this love hath in it these things.

1 Cheerefulnesse: hearty, answerable to our power and the opportunity of doing good, that it may come as a matter of bounty not of covetousness, 1 Tim 6. 18. 2 Cor. 9. 4. 5. 6. 7. Luk. 12. 33. Pro. 22. 13. 23.

2 Compassion, sympathy, and fellowfeeling, we should have in us bowels of mercy, Col. 3. 12. Job. 30. 25, 1 John. 3. 18. Rom. 12. 16. it may not be as a matter of vain glory or of beholdingness Pro. 22. 7.

3 Service and labor, Gal. 5. 13. Heb. 6. 10. 2 Cor. 8. 16. 22.

4 Liberality, a bountiful eye. Pro. 22. 9. Opening the hand wide Deut. 15 8. sowing bountifully 2 Cor. 9 6. and 8 9. and at all seasons, casting our bread upon the waters, for after many days we shall find it, giving to seven and also to eight Eccles. 11. 2. 3. &c. Luk. 6. 8.

5 The enlarging our selves to the highest degree both for liberality and compassion, that we can possi • lie work our hearts unto, This is the pouring out of the soul to the needy, Esa. 58. 10.

6 Speedinesse Pro. 3. 28. not hiding our selves from our own flesh, Esa. 58. 7.

7 Constancy in what we purposed, willed, or prom • sed.

8 Continuance, remembering the poor Heb. 13. 16.

9 The casting out all wicked thoughts: not doing mercy with grief of heart, Deut. 7. 7. 8. to 12.

Now because our corruption of nature is such that it maketh insurrection against every good motion and breaketh forth to the defiling of every good action, we must in showing mercy remember two rules more.

1 To show mercy with repentance which may both break up the fallow ground of our hard hearts, that they may be more fruitful in this grace: and may also wash away the pollution that cl • aueth to us, even in our best desire▪ to distribute and communicate.

2 To show mercy with faith: both believing God's gracious acceptation, and the success and reward according to those promises in Eccles. 11 1. 2 Cor. 9. 9. 10. Luk. 12. 33. Pro. 22. 21. Luk 11. 41. To them that give alms in a true faith all things are clean without any ceremony of washing, such as the hypocrisy of the couetuous pharises had invented for purification and cleansing of God's creatures.

§. XXIIII. Of the love of the godly.

OF the duties of holy life which we owe to all men hitherto: therē remain some duties of a right ordered conversation, which besides all the former, we stand bound to practice towards men, as considered to be nearer, or farther off from God; such are in Scripture, cast into these two ranks, godly men, and wicked men: these we are next to handle.

And for godly men, all that bindeth us to holy carriage, respects them in general, or in some particular case or state.

In general, to all Saints, we have our duty comprehended in one word, in 1 Pet. 2. 17. Love the brotherhood: the word brotherhood, directs us to the right persons, upon whom the duty is to be conferred, and the right cause or ground why we should do this duty, because they are the brotherhood: the word love, chargeth us with the duty it self. Love respects the affection, and the offices that express that affection, the nature of which affection, and the several offices that manifest the truth thereof, it is bootless and unprofitable to inquire after, till first we have unfolded the term brotherhood, which tells us to whom we owe the same.

The brotherhood doth not contain all men with whom we converse in societies, who yet are brethren by creation; for have we not all one father, did not one God make us? If so, how is it that in the former words we are commanded to honor all men: and in these next words required, to love the brotherhood as a sort of men not •• ckoned with the rest, but claiming a greater dearness of affections and declaration of respect then other. By this is therefore meant the company of so many as are true Christians in the places of our abode and acquaintance, the communion of Saints on earth, the new borne, who are the adopted sons and daughters of the Almighty, which are borne not of blood, nor of the will of flesh, nor of the will of man, but of God: resembling the image of the father, in knowledge, righteousness, and holiness of truth, who are allied one to another in a far greater and better bond, then that of natural consanguinity.

Q. But how shall I know who are of this brotherhood?

A. By the judgment of infallibility, none can know another's estate herein; only everyone that is of this brotherhood, may know it for himself: but by the judgment of charity it may be known: such marks I now point at, as help thee herein.

1 By their fruits thou shalt know them, their fruit is to holiness, and innocence in their own way of life, Rom. 6. 22. Phil, 2: 25.

2 By their desire after the sincere milk of God's word, and love to the house of God, 1 Pet. 2. 2. Psal. 26. 8,

3 By their language, if pure, if the language of Canaan, if nor corrupt nor rotten; true and pure religion is to bridle the tongue, I am. 1. 26. & 3. • 1. 2.

4 By the opposition of the world, that is, of men given to the lust of the flesh, the lust of the eye, and pride of life, John. 15. 19.

These must thou cleave to as thy brethren: and to all whom thou canst not without breach of charity, judge or discern from these. Every of these, as well as some few with whom thou art more inward: nor mayest thou think that thou hast not violated the bonds of this holy brotherhood, when thou clea • est to some of them only, with a manifest disregard of the rest in the place where thou livest, reckoning upon their dislike, only as worth the avoiding, and not caring to run upon that which ministereth apparent and just cause of distrust of thy good and loving affections to others: for he that loveth not all the Saints, loveth no Saint a right: neither is it here said, se • thou love this or that brotherhood, which thou hast made by associating thyself with them, but love the brotherhood which God hath made by giving these testimonies to the world, that they are borne of him: else in avoiding a rent from some, thou mayest make a rent from many. To these the duty charged upon us, is love, Ephes. 5. 2. Walk in love, the special commandment given by our Savior, and the cognizance whereby his Disciples should be known, John. 13. 34. 35. Love noteth the affections of the heart, and the office of love in the life.

1 The affection of love which we owe to the godly, is a special degree of affectionate kindness & tenderness of heart framed in us by the holy Ghost, through the Gospel, whereby we receive them as Christ received us, and respect them as our brethren in him partakers of the same grace of God, and heirs of the same inheritance of heaven, the grace of life eternal provided for us: knowing that there is but one body, one spirit, one faith, one hope of our calling, one Baptism, one Lord t • at redeemed them all, one God, who is the Father of them all, who also is above all, and through all, and in them all, Ephes. 4. 4. 5. 6. Rom. 12 10. John. 13. 34. And thus this love of the brethren differeth from the love of men we spake of before. Neither is it enough that I love them, because they are men, and as men, but because they are Christians, begotten of the Father, and as Christians that are new borne. The love of men, the law commandeth, & wills it be squared by this pattern, as I love myself: the love of the brethren, the Gospel only: and wills it be squared by a more excellent pattern, as Christ hath loved us: As the law revealeth not Christ the Mediator, so neither doth it command the love of the brotherhood, who are gathered out of the word by Christ. In this regard therefore our Savior saith, A new commandment give I unto you▪ John. 13. 34. And to this love of the brethren, in our conversion, were our souls purified, and still doth the Christian purify his soul in obeying the truth through the spirit, 1 Pet. 1. 22.

2 The offices of brotherly love, are these.

1 To make choice of them, as the only companions of our lives: associa • ing our selves to their communion and fellowship, Psal. 16. 2. 3. All our delight should be in them: that kingly Prophet saith; I am a companion of all them that fear thee, and of them that keep thy precepts▪ Psal. 119. 63.

2 To use hospitality one to another, without grudging, 1 Pe • . 4. 9. H • b, 13. 1. 2. and to be harbourers. forget not this office of love, for hereby, some have received Angels into their houses unawares, Abraham and Lot, as we read, pursued hospitality.

3 To employ our gifts for their good, as being members of the same body, and therefore ought to have the same care one of another. All gifts are spiritual or corporal, spiritual, as knowledge, utterance, and the like, all given to profit withal, 1 Cor. 12. 7. They must help others by what they have learned, when they meet together, Pro, 15 7. 1 Cor. 14, 26 Col. 3. 16. By prayer, be they present or absent, 2 Cor. 1. 11. and by admonitions provoking to love and to good works, Heb. 10. 24. corporal, are riches, friends, authority, all to be used chiefly for the good of the Saints, Gal. 6. 10. Phil. 2. 4. 2 Cor. 8. 19. Rom. 12. 13.

4 To strive together for the faith of the Gospel, defending with one heart, the cause and quarrel of religion, Phil. 1. 27. Like vowed soldiers, under that one General, the Lord Jesus.

5 To bear one another's burdens, and so fulfill the law of Christ, Gal. 6. 2. Their burdens, are either infirmities, temptations, griefs for wrongs done us, or afflictions: of infirmities, our love should cover them. 1 Pet. 4. 8. and we should show our readiness to lay their sorrows to heart, and to comfort them, not by saying sin is no sin, or calling evil good; or soothing them in security, but by directing them rightly to apply the consolations of God in Scripture: If temptations, we should with all ten • ernesse of heart, advise, counsel, and comfort: If grief for wrongs done to us, that we let them see, how easily we can forgive them, and forbear the least show of revenge, as also Christ hath forgiven us, Col. 3. 12 If outward afflictions, that we mourn with them that mourn, and be ready to help them to the uttermost of our power, for we owe our lives to the brethren, 1 John. 3. 16. 17.

6 To confess our faults one to another, in case of damage done to our brother: yea, be it we have not trespassed, yet to open the sores of our dispositions, and discreetly to tell our frailties, failings, and corruption of nature, which as it easeth our own hearts, so it increaseth affections, preventeth loathing of us for our infirmities, and gaineth leave with freedom to reprove them, when they see we are ready to condemn our selves, I am. 5. 16.

These duties are of much intimatenesse, and therefore the soul had need to be purified to this love, that it may be unfeigned, out of a pure heart, and fervent, 1 Pet. 1. 22. And that it may in the affections, and the expression of these offices of love, continue without interruption, we must watch against these things chiefly.

1 The forsaking of their fellowship, Heb. 10. 25.

2 Iudging and censuring about hid things, as the secrets of their hearts, 2 Cor. 4 5. and things indifferent, Rom. 14. 10.

3 Grudging, murmuring and complaining, I am. 5. 9. Phil. 2. 14.

4 Envy at their gifts and respects, Gal. 5. 26.

5 Respect of persons, I am. 2. 1. 2.

6 Vain-glory and conceitedness, Phil 2. 4. 5. Gal. 5 vlt.

7 Schisms, rents, and divisions, and running into opinions, 1 Cor. 1. 10. Phil. 2. 1. 2. 1 Cor. 12. 25.

8 Inconstancy, Heb. 13 1.

9 Worldlinesse, looking only at our own things, 1 Cor. 13. 5.

10 Dissimulation, 1 John. 3. 18.

11 Untrustiness, and unfaithfulness, 3 John. 5.

12 Suits in law, 1 Cor. 6. 1. 2. 3. 4.

13 Mixing our selves with a brother or brethren, that prove lewd, we should restrain our familiarity, and reprove them, that they might be ashamed and amend, yet count them as brethren, not as enemies, 1 Cor. 5. 11. 2 Thes. 3.

14 Scandale, to lay a stumbling block in our brothers way, Mat. 18 6. 7. All scandal is thy sin, when it is g • u • n by thee, that is, when thou art the cause of the hurt that comes by thy action, as well as the auth • r of the action: and this is, when thou teachest or approouest evil doctrine, whether heretical or superstitious, when thou committest gross sin, as did David, and when thou abusest thy Christian liberty 1 Cor. 8. 12. and it is abused when in things indifferent, left free by the Magistra • e, thou usest thy liberty, and the weak are wounded and offended. But if the command of the Magistrate be upon it, thou must obey, though a brother be o • fended, Sin may not be done to please any, 1 Pet. 2. 13.

§. XXV. Our carriage to the Godly in some • particular case of falling, weakness or strength.

THe former rules that concern the affection and offices of brotherly love belong to the brethren in every estate; there remain such directions to be delivered as respect our carriage towards them as set in some certain condition, as if they be weak or strong, or fallen into some offenses. We take the last first and for our help in so hard a task we find our text in the Epistle of Jude verse 22. 23. of rare use, wherein the Christian is admonished that he is set in the Church for an help, a Physician, and an Instrumental Savior of his brother, if he see him overtaken with any fault, and that he is endowed with gifts and graces for the edification of those with whom he conuerseth, and because there is required in everyone that undertaketh so great a work, some competent skill and good affection; for if ignorance to distingnish of patience and medicines, and wre • chlesnesse be unfit for a Physician to the body, much more to the soul: the words do fully direct unto the rules of cure, And of so • s have compassion, and others save, with fear plucking them out of the fire, The manner of using them, Putting a difference, Hating even the garments spotted with the flesh.

The manner of using these rules of cure concern the Christian that would recover his brother fallen, or support him in falling, where he is directed; How to begin the cure, he must put a difference, How to be disposed in the whole, he must hate the garments spotted with the flesh.

1 First then thou must learn to put a difference, it is Christian wisdom to distinguish between sin and sin, offender and offender, For as all patients are not alike diseased, so all transgressors do not alike offend: is thy brother fallen into any sin, thou art bound to put forth thy hand to save him; but first consider aright the nature of his fall; observe then that,

Christians offend either in opinion or in parctice:

In opinion, and these. 1. In the foundation. 2. In matters of less moment,

In the foundation, and that, first of ignorance and blind zeal, both the seducer and seduced.

Secondly, of malice and obstinately.

In matters of less moment, and there making a rent or schism or holding the unity of the spirit in the bond of peace.

In practice: so some sin,

1 Of ignorant and infirmity, in less, in greater points.

2 Of habit and presumption, grossly, and so fall into foul vices or extrem omissions Some sin publicly, or privately.

2 Thou hast then rightly put a difference in thy judgment, when thou hast d • scerned hereby how thy brother is fall • . Now proceed to apply the rules of cure, if thy brother have offended in matters of opinion, that are of less moment and have made no rent, or be it he hath offended in practice of ignorance, or infirmity, then see the rule of meckenesse and Christian softness, have Compassion on him, If in matters fundamental, whether of blind zeal or • bstinate heat, or in other lesser points, yet making divisions; if in practice grossly whether into fowl vices or extreme omissions, be his faults public or private, see the rule of Christian s • uerity, they are in the fire, in danger of burning. Oh save them with fear, pulling them out.

Advice right Christian and divine, behold the rules of cure, and apply them again to each part, that thou mayest see how to express thy meekness and severity, putting also therein a difference, as well as to whom and when: for so the words are put indifferently into the midst as being the life of the whole work and every part of it.

3 For thy meekness consider

1 In what things to be expressed towards each or the rules▪

2 How or with what affection, with compassion.

The rules are these,

If he offend in matters of opinion which rase not the foundation, and disquieteth not the peace of the Church: walk with • im in the unity of the common faith and paths of holy life, which both have already attained unto, and doubt not but God will reveal unto him that thing wherein he is otherwise minded. Phil. 3. 15.

If • e have fallen in matters of holy life through ignorance or infirmity restore him by the sp • rit of meekness Gal. 6. 1. considering thyself lest thou also be tempted, bear his burden, and so fulfill the Law of Christ.

The affection with which thou must be touched in the practice of these rules is Compassion, 〈 in non-Latin alphabet 〉 (to use Saint Augustine's words) when there is compassio miseriae, non simulatio misericordiae, a feeling of their misery, not a feigning of mercy, this will give the due • incture to thy carriage herein.

4 For thy severity consider 1 The rules, 2 The right carriage in the practice of them, for The end, to save them.

The affection of the heart, fear.

The holy violence, where the cause also is intimated; they are in the fire, pluck them out.

The rules are these,

If he offend in the fundamentals▪ of blind zeal and ignorance, or being seduced.

1 In meekness instruct him, if God peradventure will give him repentance to the acknowledging of the truth, 2 Tim. 2. 25.

2 Be careful to maintain good work • s for necessary uses, Tit. 3. 8 14.

3 Pray earnestly and heartily for him, Rom▪ 10. 1. 2.

If as a seduce • 〈◊〉 or of malice and obstina • ely •• e is then an heriticke and thy rule is that in 2 John. 9. receive him not to house, neither bid him God speed, in his evil work. Tit. 3. 10. If the error be in matters of lesser moment, and the party make a rent and schism, thy rule is that in Rom. 16. 17. mark those which cause divisions and offenses, contrary to the doctrine which ye have learned, and avoid them.

If it be in practice, that they are guilty of soul vices or extreme omissions, such as that of Idleness among the Thessalonians.

1 Warne them in the beginning & reprove them sharply, 1 Thess. 5. 14.

2 If they amend not, restrain thy familiarity & be no companion for them, that all may see thou approouest not their vice and if the offenders may be ashamed, 1 Cor. 5. 11. 2 Thes. 3. 6, 14. yet not counting them as enemies, but esteeming them as brethren.

If the fault be secret, observe our Saviors rule: tell it him, between him and thee, if he mend not, take two or three discreet godly persons with thee, and again rebuke him, if yet he amend not, then open it, tell the Church of it, if he will not hear the Church, hold him as an heathen. Ma • . 18 15.

Now in thy practice of these rules, remember. Thy end in all thy carriage must be to save thy brother not to show thy skill to find faults, much less to traduce or blemish him.

Thy heart must be affected with fear, as thou wouldst be if thou sawest a man ready to be drowned or fallen into the fire.

Thou must pull him out: doing this duty, with resolution, not thinking, how will he take it, but looking on the danger he is in, there is misericordia puniens and crudelitas parc • ens, as S. Aug. speaketh in the like case, a mercy punishing, and cruelty sparing.

Thus oughtest thou to carry thyself in the cure of thy brother fallen any way: only there is one thing more that disposeth thee to the right usage of these rules set down in this place of Jude, viz that thou hate the garments spotted with the flesh, that is Let thy heart be truly and thoroughly affected with the hatred of all sin in thyself & others: the words are a double similitude taken from the ceremonial law. Lev. 5. 4. Numb. 9. where the infection of the Leprosy resembling the infection of sin, is such that it defiles the bed, the Chair, the Leper sa • e on, the the garments • e wore, the very things he spat on • such like pois • n • ull contagion is sin, when thou hast hereby conceived of the infectious pollution of sin, and how loathsome it maketh in the eyes of God and man, even like any Leper, then shalt thou deal seriously and heartily with thy brother for his conversion and recovery. This is of great moment in all thy carriage, for faith Junius on this place, personatae reprehensiones frigent, plurim • mque interest exa • i •• omnia, vt conscientia fert, animus{que}, facias, an de industria. Reproofes which come from a man as he acted a part in a play, are cold and dull, and it matters much whether thou doest things heartily, as thy mind and conscience carrieth thee, or for the nonce only. Whereby again consider the words, and see how many things ought to b • e hated by the godly Chr • stian. 1 The sin or transgressio • 2 The fountain and instrument of sin whereby it is affected, and that wherein it sticks, the flesh. 3. The guilt of it. 4. The contagion. 5. The spo • t or blot which is as the footesteppe it leaveth behind it, when the act is past. 6. The occasion and appearance, the very garment, as 1 Thess. 5. 22. so Jacob did. Gen. 35. 4. with a mind thus affected and resolved, proceed in the use of the former rules.

Towards the weak Christian thy ca • riage must be thus:

1 Intangle him not with doubtful disputations, Rom. 14. 1.

2 Bear his weaknesses and mere frailties. Rom. 15. 1.

3 Please him and not thyself in the use or restraint of thy Christian liberty, Rom. 15. 2. 1 Cor. 9. 20. 21. 22. Gal. 5. 15.

4 Offend him not, nor put any stumbling block in hi • way, Mat. 18. 1 Cor. 10. 32.

5 Comfort and support him. 1 Thes. 5. 14.

6 Despise him not in his weaknesses, Rom. 14. 2.

Towards the strong, be thus ordered.

1 Judge him not in the use of his Christian liberty, Rom. 14.

2 Acknowledge such, 1 Cor. 16. 18.

3 Set them as patterns for imitation, Heb. 12. 1. Phil. 3. 17.

4 Submit yourselves to them, to be advised and admonished, and your judgment to theirs in doubtful things, 1 Cor. 16. 16. 1 Pet. 5. 5.

So far of our carriage towards the godly.

§. XXVI. The rule for our behavior towards the wicked.

NOw for our behavior towards the wicked, the holy Ghost hath abridged it in one plain rule delivered in Col. 4. 5. walk in wisdom, or wisely, towards them that are without.

In Scripture, all men are cast into two ranks, those that are within, without the Church: without the pale of it, as Infidels, without the true faith of it, as heretics, without the path of holy life, as the openly wicked and profane. To them that are within the pale, the saith, the path-way of the Church, is this precept given; ordering them in their carriage towards them that are without the pale, the faith, the righteous path of the true Church: that whereas most an e • d, or always, the report and fame of their conversation will be carried abroad to them, and sometimes necessary commerce will enforce those within the Church to converse with them, nothing might be done by the Christian, which might give scandal, but all things that might win to the love of the truth: therefore it is said, walk wisely. A direction of great use, by the practice whereof, we might win them to glorify God, or silence them from reviling the truth, or at least, force their consciences to bless us, and the good way of God. But this is a point of divine and heavenly skill: for the wisdom here • equired in our lives, is not the wisdom of the flesh, which is earthly, sensual, devilish: but of the spirit, the wisdom that is from above, which God hath taught, and not man devised.

Hearken then ye Christians, and as you have been taught, as the truth is in Jesus, what you owe to God, and what to your neighbors, and what to the godly, or fallen, or weak, or strong, so receive from the same master Christ Jesus, how you may behave yourselves towards them that are without, and for your direction, note two things.

1 The manner of conversing as it respects them without, it must be towards them, not with them.

2 The grace which should shine in all our ways, wisdom, this is the predominant virtue, as charity is the predominant in our conversing with the godly; the sum of thy carriage towards the one is, walk in love; the sum of thy carriage towards the other is, walk in wisdom.

1 To walk towards them, noteth a well framed behavior, when through necessity or calling, we have to do with them, to walk with them, notes a voluntary sorting our selves with them, and the choosing of them f • r our companions; hence the first rule is gathered.

That needless society may not be held with them that are without, such as are Infidels, Heretics, or wicked men; neither w • lking in their counsel, nor standing, in their way, nor sitting in their chairs, they are as leaven among the Lord's sweet bread and cakes, Psalm. 1. 1. 1 Cor. 5. 7. Pro. 23. 20. Much more should we shun all unequal yoking with them, by marriage, leagues of amity, contracts of friendship, and the like, 2 Cor. 6. 14. the sin of the old world, Gen. 6 1. the sin of Esau, Gen. 26. the preamble of his dis • inheriting. Calvin. Abdicationis su • praeludium: the sin of Jehoshaphat, for which his works were broke▪ 2 Chro. 20. 37. the wiles of the Midianites, where with they beguiled Israel to join themselves to Baal-Peor, Numb. 25. 1 18.

2 Yet seeing sometimes we are in the presence of, and sometimes the report of our conversation, is carried to the wicked, (for how can this be avoided, unless we should go out of the world) it is not the least of Christian care to walk so as our profession may be adorned, even in their eyes: that this may be, the Apostle saith, walk in wisdom, much like that of our Savior to his Apostles, Behold, I send you out as sheep among Wolves, be wise therefore as Serpents, but what are the particulars of this wisdom?

1 Discretion, which respects the time, place, persons, and the end of our actions: this discretion is expressed in speech, and in all other our affires. In speech it is discretion.

1 To speak out little, swif • to hear, and slow to speak, a talkative behavior is extremely irksome: but even a fool when he holdeth his peace, is counted wise, and he that shutteth his lips is esteemed a man of understanding: he that hath knowledge, spareth his words, Pro. 17. 27. 28. I am 1. 19. Not that any fullennesse or want of affability is commended, for the other is not so amiable, as these are soul and vn • eleeming: but that thou observe thy place, that thy hand be on thy mouth in presence of thy betters, that thou answer not a matter before thou thoroughly understand what was demanded, that thou study to answer, and that thy heart instruct thy mouth, Pro. 15. 28.

2 To be silent in the evil time, when thy speech cannot amend, but do hurt, when there is no evident way to bring glory to God, but to run thyself into danger. when thy calling requires it not Amos 5. 13. Pro. 14. 33. Wisdom resteth in the heart of him that hath understanding, but that which is in the midst of fools is made known, Psal. 39. 1.

3 To forbear to reprove scorners, Pro. 9. 7. 8. & 23. 9.

4 To answer a fool according to his folly, that is, so as his folly may be convinced; but not to answer him according to his folly, that is, with the like passions, pride, frowardness, and reviling manner, as he objects, Pro. 26. 4 5.

5 To season our words with salt, that they discover not vanity, lightness, vain-glory, conceitedness, hastiness, desire of revenge, mal • c • , discontent, excessive fear or joys, suspi • iousnesse and the like.

6 Not to judge them that are without; this provoketh, but • difieth not, 1 Cor. 5. 12.

This is discretion in speech.

All our affairs also should be guided with discretion, Psal. 112 5.

1 That we keep our selves to our own line and measure, and be sure we have our eye on the end and issue of things, 2 Cor. 10. 12. 13. 14.

2 That we trust not our selves too far with them, or believe every word: too much suspicion breeds alienation: too much credulity, danger, Pro. 14. 15. John. 2. 24.

3 That we get out of their company, when we perceive not in them the words of wisdom, Mat. 16. 14.

4 That we restrain our passions, and show all moderation of mind. Euer the same, he that is hasty of spirit, exalteth folly, Phil. 4. 5. Pro. 14 29.

Such are the particulars of discreet behavior, the first branch of wisdom: to this, add these following, which wisdom bindeth to.

2 The honesty of thy conversation, 1 Pet. 2. 12. It is vain to think of being religious, and cast off honesty: nay, the power of thy religion must be proved before them, in the practice of 〈1 page duplicate〉 〈1 page duplicate〉 duties of the second Table; outstripping them in those things, which they themselves hold to be good: and so three things will adorn thee.

1 Harmelesnesse, free from all courses of injury, cruelty, and oppr • ssion; Phil 2. 15. An hurtful conversation is an unseemly conversation, the wisdom of the Holy is joined with innocence, Mat. 10. 16. Thou mayest be a Serpent, provided thou be a Dove.

2 Square • esse in thy dealing, just and true in words and deeds, abho • ring the sins of deceit, and of covenant-breaking, and loving all plainness and fidelity.

3 Taciturnity and secrecy in things imparted to thy knowledge, he goeth about as a slanderer, that revealeth secrets, Pro. 20. 19. & 11. 13.

3 The fairness and amiableness of conversing: so these are alluring virtues, evil men themselves being judges.

1 Affablenesse and vrbanity.

2 Meekness, so • tnesse or gentleness, and humbleness of mind, that nothing froward▪ affected, or rude, come from us, Tit. 3. 2.

3 Peaceablenesse, studying to be quiet, and to meddle with our own business, 1 Thes. 4. 12.

4 Patience under personal wrongs.

5 Love of thine enemies, Pro. 20. 22.

4 The profitableness of thy life in two things, first, in works of mercy, which are honorable before all men, I am. 1. 26. & 3. vlt. Mat. 5. 16. Secondly, in diligence in our particular callings.

5 The religiousness of thy conversation▪ and so these things are thi • e ornament.

1 To express in thy life, the obedience of God's statutes, Deuteronomy 4. 6.

2 Mortification, Esa. 61. 3. 8.

3 Reverence, fear, & meekness, when thou intreatest of matters of religion, 1 Pet. 3. 16. Pro. 24. 26.

4 Zeal in a good cause, and courage undaunted, Pro. 24. 25. & 28. 4. & 25. 26. 1 Cor. 16 22. But take heed thy zeal be not in things controverted and doubtful amongst the godly wise, but clearly in Scripture warranted to everyone that shall read it, nor a zeal expressed in heat of speech, but in strength of resolution.

6 The goodness of it for societies: where two things advance the glory of profession.

1 Subjection to authority, 1 Pet. 2. 13. 14. 15. 16. That it may be said of us, as of Daniel, we shall not find any occasion against this Daniel, except we find it against him concerning the law of his God: so faithful and without error or fault was he concerning the kingdom, Dan. 6 4. 5.

2 Concord amongst our selve • : peace one with another, Mark 9. 50.

Hitherto of such precepts as guide our lives towards other men. The duties next to be handled, are such as respect our selves.

§. XXVII. A right ordered conversation towards our selves, and that first in our particular callings.

FOr the order of our life towards our selves, I find one general rule of large comprehension, of infinite worth delivered in the 1 Cor. 7. 24.

Brethren, let every man, wherein he is called, therein abide with God:

The words, besides the compellation, have two things considerable,

1 That every Christian hath two callings, the one his calling of life and the course or way he hath to live in, in this world. The other his calling to be a Christian.

For these words, wherein he is called, are made perfect by that in the 20. verse. in the same calling, wherein he is called viz. to Christianity by the Gospel embraced.

2 What is charged upon us concerning both these callings,

Concerning our particular calling, three things.

1 That every man have some calling.

2 That every man abide in that calling, not thinking that Religion and a calling cannot stand together.

3 That he abide therein with God.

Concerning our general calling to be Christians.

1 To abide therein with God.

2 In all estates and changes of conditions in that calling of life we live in, Therein also to abide with God. This is called in the Old Testament, walking with God the righteousness, perfection, faith and obedience of Enoch and Noah is expressed in this one word, he walked with God Gen. 5. 22 and 6. 9.

Of these punctually and briefly: and first for our particular callings. Where

First, it is a rule of a well-ordered conversation to have some lawful calling, or course of life in which we are to be employed: this is charged on all Adams sons, in the sweat of thy face thou shalt eat thy bread, a painful estate of life in some employment to the good of Church, Common-wealth, or family, are none exempted from▪ that come from Adams loins, though not all with the hands to take pains Gen. 3. 19. and Christianity hath determined all idle & unprofitable living to be a disordered or inordinate living, and that if any brother obey not this word, that such be noted and that we have no company with him, that he may be ashamed, 2 Thes. 3. 6. 10. the greatest Dames in Israel might not eat the bread of Idleness, and the highest Magistrates submit to this rule, who are appointed of God to their places, that the people may live a quiet and peaceable life in all godliness and honesty, Pro. 31. 27. 1 Tim. 2 2. how should any inferior think to rage and live without compass, as if they were exempt from the Lord's government.

A Gent • eman to whom lands and possessions are left, whereby he needeth not put his hand to labor, may not spend his time altogether in hawking, hunting, riding about, or upon his pastimes and sports, and what he lusteth, either they are called to bear office in the commonwealth, or not, if called to an office, let them wait on their office: and seek abilities to discharge it. The study therefore of the laws of God and the Realm is their calling, besides the Religious governing of their families, & the upholding of their estate. Further they are to serve then Prince and Country with body and good • , advice and Counsel, both in peace and war, if they have or have not office, here is enough to spend their hours, without gaming and revel, to prepare themselves hereunto, and yet they are to take notice, that it is their parts to see to the provision for the poor, the good order of the place where they are▪ the discountenancing of sin and vice, the reconciling of persons at variance, and the Going before others in works of mercy, and all good duties, as patter • es for imitation, Here is your calling.

The woman's calling see in, Pro. 31. and 1 Tim. 5. 13. 14.

The calling of disabled poor is not to run the cursed Ca •• itish life of a vagabond, but in his place to trust in God, and to wait on him without fainting for that relief which shall be sufficient for them, looking on that in I am. 1. 9. the brother of low degree, let him rejoice in that he is exalted, to be rich in faith and heir of the kingdom, but I speak not of such poor as are mentioned in, Ier. 5. 4. Who are foolish, that know not the way of the Lord, nor the judgment of their God.

God (seeing how necessary this is) giveth six days to labor, one he reserveth for his immediate worship: he hath made us to do good, and employment is a preservative against errors in opinion, weakness and decay in Religion, and loose behavior, it is lusts extinguisher, the tamer of our bodies, the very school wherein we improve all our graces: here we can rest on God's blessing with comfort, take up our crosses with patience, because for both we have the promise of God, who will keep us in all our ways.

Else, we our selves are thieves, and all our riches, Riches of vanity, Pro. 20. 4. Ephes. 4. 28.

2 Secondly, we must abide in our calling and keep the stations wherein we are ranked by our General, attend here to these rules.

1 That we be diligent in our callings, not having cunning but painful hands, not busy in other men's matters, not pretending excuse or fearing the difficulties of our callings, Pro. 20. 4. and 26. 13. not given to sleep and sloth, Pro. 26. 14. 15. and then to be obstinate in that course verse 16. not hunting Alehouses or the company of lewd persons which is now called good-fellowship, by our base drunkards, Pro. 21. 17. not wandering from thine own house, though it be not to place of ill same: but diligence beseemeth. Pro. 10. 4. and 13. 4. the slothful shall be under tribute, and this diligence extends it self to watchfulness over the opportunities of thy calling, Pro. 10 5. and 6. 6, 7, 8. Eccles. 9. 10.

2 That we be advised and provident in all our undertakings, Pro. 21. 5. Prepare thy work in the field, and afterwards build thy house. Nothing threateneth more an ill loose in all a •• airs; then precipitate beginnings. This hastiness is either from levity of mind or willfulness.

3 That we keep within our compass, not meddling with those things that either our skil or our estates are not able to weld, Which proceedeth from a mind greedy of gain; for the compassing whereof some having ventred in one action all their estates, they have at once made shipwreck of all; the Lord being pleased to cross, some way unexpected their over bold enterprises: so that, many times having thus desired to set up their gates, they have come to that, I cannot dignity, and to beg I am ashamed.

4 That we abide in our callings, not fleeting or changing our course of life without some evident warrantable cause, seeing the Lord first going out before us, lest we be like a bird that wandereth from her nest, Pro. 27. 8.

5 Faithfulness in words and dealings, no defrauding, deceiving, coosening, lying, dissimulation, &c. Pro. 21. 6. 1 Thes. 4. 6.

6 Cheerefulnesse and contentation with our estates, avoiding passion, frowardness, Pro. 11. 29, & 16. 32. & 19. 11. & 25. 28. & 17. 22. Eccles. 9. 7. 8.

3 Thirdly, we must abide with God in our calling and diligence and other praise worthy qualities in our labor, prove us good laborers, but not good Christians. Neither have they any promise unless we add this. But dwell in the land and be doing good, and verily, Saith God, thou shalt be fed. Psa. 37. 3. & 128. 2 & 34. 9. 10.

What is it to abide with God? A.

1 It is to begin all in him, and look up to him in all our ways, in the morning to a • aken with him, giving to God the first of our thoughts, our first words and the first fruits of the day, Psal. 5. 3. 4. & 119. 147. Pro. 6. 22. the time need not be long, it may be in so much space done • elnigh as one would say the Lord's prayer over treatably: this will season the heart, and remember for thy encouragement that place in 2 Chro. 19. 9. The eyes of the Lord run to and fro throughout the whole earth, to show himself strong in the behalf of him whose heart is perfect towards him, then after thy awaking with God; it is to begin the day with solomne prayer, it is to look up to the Lord in all thy ways through the whole day. Psal. 119. 168. walking always as in his sight, this i • to remember God in thy ways, an admirable preservative against all evil: and it hath the promise Mat. 6. 33. 1 Tim. 4. 3. 4. G • n. 24. 11. 12. 26 27. desire therefore to see God in • ll; in his providence, in his works.

2 It is to do all our labors not for gain and the desire to be rich; but as duty, and because we are set of God in our places & do serve God in doing our duty Col. 3. 24. Ios 1. 8. from whom also we exp • ct a reward: and so live as Pilgrimes and strangers, avoiding worldliness, not setting our hearts on riches, if they increase Psal. 62. 10. using the world, not loving it: not careful any way about the success, or the after time but diligent and provident, and refering the rest to God's blessing. 1 Cor. 7. 32. Pro. 27. 1. 2 I am. 4. 13. 14. 15.

3 It is to practice our Christian graces in our callings to the adorning of the doctrine of Christ our Savior in all things Tit. 2. 9. as piety, the fear to offend, faith, patience, obedience, truth, meekness, innocence &c that the Lord may be sancti •• ed in our hearts and glorified in our lives: knowing we have only so much and so many of these graces as we can express in the power and life of them in our lives. If thou faint, saith Solomon, in the day of adversity, thy strength is small. Pro. 24. 10.

4 It is to watch against the Temptations of our callings which are the sins or the crosses that meet us in our callings, 1 Sins that attend such a calling are such as wicked men, the men of this world have used for gains sake, • ither out of couetuous desires to increase their estate, or when they were hard bestead to get out of misery or avoid the inconveniences; thou must so order thy estate, that those sins may be avoided. 2 The Crosses and afflictions of thy calling. Know that no calling is without his trouble and gr • iuance, and therefore it is not for thee to be weary of thy state and to desire change, as if another calling would be freer from trouble, No, no: But rather arm thyself to bear and take up thy crosses, not harkening to the ill motions of thy flesh, the wicked counsel of Satan tendered to thy heart to haste to ill means, but rest on God who giveth an issue to the temptation, that we may be able to bear it. Thus of our behavior in our particular callings: in our general calling now followeth.

§ XXVIII. The order of our conversation in our general calling, all our lives.

Our general calling is to be Christians, the highest dignity of the sons of men; here i • behooveth all to be inquisitive what it is we owe in answerableness to this our high calling, all our lives, and in all conditions and changes of life; that former text in, 1 Cor. 7. 24. giveth it in the lump, all thy days, abide with God to whose communion and fellowship thou art called by the Gospel of Jesus Christ his son: and in the several states of life as in affliction, in poverty, in sickness, in persecution, and in death, in every of those changes of thy mortal condition; abide with God therein. The remainder therefore of the rules concerning our conversation towards our selves are thus cast: as they concern our general calling, they frame us in our abode with God,

1 All our lives,

2 In several changes of life, as in wealth, affliction generally considered, poverty, sickness, persecution, the last work we have to do, which is, how to die or in preparation for death.

For our abode with God in the walks of Christianity, without consideration of the several alterations of life we are subject unto, seeing here we walk by faith not by sight 2 Cor. 5 7. these things attend about thy faith.

1 The examination and trial of thy estate, Whether thou be in the faith or no, a matter so fearfully neglected, almost by all: We are not more miserable in the multitude of our transg • essions and the numberless swarms of inward masterless passions, aff • ctions and lusts, then in our wretchlessenesse about the trial of our estates: wherein we put all to hazard, and bless our selves in our own ways, saying to our own heart, surely no evil shall befall us. Yet where the Ministry hath been in any life and power, nothing more speaks our reprobation then this Carelesse ouerture. 2 Cor. 13. 5. and self deceit hath beguiled us if we give not all diligence to make our calling and election sure, 2. Pet. 1. 10. Gal. 6. 4, 5, 7. I must from God's own mouth, tell you that he was never effectually called, who careth not to be sure that he is in the faith, and in the estate of salvation. The heart that was ever affected with the knowledge of his damnable estate by nature, and of the way of Salvation by Christ alone, cannot take quiet rest, till he know in some measure out of the evidence of Scripture & experience of grace wrought in his heart, that Christ is in him, and he translated out of that kingdom of sinful darkness. If now thy heart be won to this trial, I present thee with these two trees to behold in deepest thoughtfulness.

Note here, that any one branch or fruit of either root, will prove thee enwrapped and folded in that blissful estate, or cursed condition.

2 The second rule is, that we build up our selves on our most holy faith, Jude 20, having examined, and upon examination found our selves to be in the faith: and this we shall do, if

1 We endeavor to understand more fully, and to take into our hearts with more enlarged thoughts, the mystery of God the Father, and of Christ, that our hearts may be comforted, (being knit together in love) unto all riches of the full assurance of understanding. Col. 2. 2. and for this cause praying in the Holy Ghost, that Christ might dwell in our hearts by faith, &c. Ephes. 3. 17. 18. 19.

2 If we inure our selves to live by faith, the only safe, happy, and comfortable life for a Christian upon earth. By this the heart can say to God in all distresses; Thou art my hiding place, Psal. 32. 7. Hab. 2. 4. Now let the power of thy faith cause thee to rest on God, and live in him.

For justification and salvation, by casting thyself into the merciful arms of thy Lord, spread out upon the Cross, who will convey to thee, himself, the virtue of his death and obedience, and the power of his spirit, to quicken thee out of thy sins here, and out of the grave to raise thee at the last day. Draw not back, die rather at the throne of grace.

For sanctification, thy faith being the root of all graces, and the attractive virtue and magneticall force of thy heart, to draw thee up to Christ, and to extract life and quickening grace from every part of Christ, his incarnation, his life, death, resurrection, ascension, session and intercession: that which maketh every ordinance profitable. Baptisms, Mark. 16. 16. Col. 2. 12. receiving of the Lord's Supper, 1 Cor. 11. 29. the word heard, Heb. 4. 2. and prayer, Mat. 21. 22.

For preservation: where thou must have,

1 A distinct knowledge of the promises: for they are pabulum fidei, the food of faith. An abstract thereof I give thee here applied to several occasions.

The penitent, contrite, and humble heart is sure, in all estates

Of the free favor of God, Hos. 14. 4. in tendrest compassion, more then motherly, Esa. 49. 15. in everlasting constancy, Ier. 31. 3. as the waters of Noah, as the ordinances of heaven, Ier. 31. 36. & 33. 20. Esa. 54. 10.

Of Christ, and the redemption wrought by him, and of the spirit of Christ by covenant, Esa. 59. 20. 21.

In the storms of afflictions, l • ue by these places, Psal. 89. 33. & 50. 15. Heb. 12. 3. 4. Psal. 34 19. Rom. 5. 1. 2. 3. 4. and that sweet promise of giving liberally, even wisdom to behave our selves under the Cross, if we ask it, I am. 1. 4. 5.

In the midst of the venemou • arrows of slanderous reproaches, headed with the poison of Asps, shot from the tongue of a railing Shimei, for Christ • cause, 1 Pet. 4. 14. Psal. 31. 1 • . 19. Heb. 12. 2. 3.

Under wrongs by them that profess true religion in their unjust censures: remember Job, and what an end the Lord made, Job 4. 6. & 11. 2 3. and Paul, 1 Cor. 4. 4. 10. Esa. 66. 5.

Against adversaries, Esa. 41. 11. 12. Gen 12. 3. Gal. 3. 9.

In temptations, 1 Cor. 10. 13. Rom. 16. 20. Luc. 22. 31. Heb. 2. 18. & 4. 15.

Against daily infirmities▪ Exod. 34. 6. 7. Mat. 11. •• . H • b. 4. 16. Esa. 55. 1, 2 3. & 42. 3.

In our spiritual barrenness lamented, Hos. 2. 19. Esa. 54. 5, 6.

In case of relapse, when the heart i • smitten for it, Hos. 14. 1, 2, 3, 4, 5, 6, 7.

In case of dismayednesse, under corruptions great & strong, and the thoughts of our indisposition to anything that is good, Ezek. 36. 25, 26, 27. Phil. 4. 13.

Against the fear of falling away, 1 Cor. 1. 8, 9. 2 Tim. 2. 19. 2 Thes. 3. 3. Ier. 32. 40. 41. John. 10. 28. 1 John. 3, 9. & 2, 27. Heb. 7. 25. 1 Pet. 1. 5.

In spiritual desertions, Esa. 30. 18. Psal. 77. Esa. 54. 7. 8.

In the works of thy calling, Heb. 13. 5. Psal. 37. 2, 3.

In the ways of thy household, Psal. 127.

In losses for God's cause, 2 Chro. 25. 9. Mark. 10. 29. 30.

In the valley of the shadow of death, Psal. 23. & 73. 26.

In all, in any estate, Psal. 84. 11. Rom. 8. 18, 28, 32.

Look also upon the promises to several graces, and to several degrees of true grace contained in such places as these, Mat. 5. 1, 2. to 13. 2 Chro. 16. 9. 2 Pet. 1, 5, 6, 10, 11.

2 Thou must then hang upon these breasts of the Churches consolations, by believing and applying them to thyself, and suck out the milk that may nourish thee, and make thee grow, if so be thou hast tasted, that the Lord is gracious.

3 Keep a Register of God's mercies in his providence over his Church in thy time, as near as thou canst, or at least over thee and thine, a role of experiments.

How advantageous this is, David's practice and precepts show in many Psalms of his, Psal. 78. 2, 3, 4, 5, 6. to the end, & 107: 43. & 105. & 106. & 66, 16, 17, 18, 19, 20.

These three rules concern thy faith: furthermore, since we daily transgress, and repentance is the work of our whole life; and seeing nothing more blemisheth obedience, then inconstancy, to walk like a Christian, attend these rules following, about thy repentance and obedience.

1 H • l • firmly and iudiciously in what things the power of godliness doth consist, that the full bent of thy soul may be placed on these things: the rather because these are the last and perilous days in which men should have the show, but deny the power of godliness, 2 Tim. 3, 5. It consisteth not in frequenting the public assemblies, in set hours of devotion, in tasks of reading, in the outward abstinence of fastings, in professing or talking, in knowledge for discou • se, in strictness of shunning controverted ceremonies, in opinions, in a strain of praise and words, though all stamped in God's minte, in defying the corruptions of the time, in descrying publicane-like sinners, in praising the Martyrs or Saints departed, in commending former, and discommending the present, in censuring others, in holding profession with the forwardest in sincerity, in reverencing a Philip, a godly Minister, in giving liberally to the maintenance of God's worship, &c. But in righteousness, peace, and joy in the holy Ghost, in humility, patience, goodness, meekness, and truth, in mercy and righteousness, dealing in mortification of the flesh, government of the affections and the tongue, in heavenly mindedness, self-denial & contempt of the world, in the life of a pilgrim, and a conversation with fear, in longsuffering▪ and gentleness, in sobriety and temperance, in faith and fellowship with God, in brotherly kindness, and charity amongst men.

2 Keep (by a watchful survey of thy heart) a bill of thy sins, that most annoy thee since thy profession, as the Apostles made many of them agreeing to the estates of their hearers severally, 1 Pet. 2, 1. Ephes. 4. 31. Col. 3. 8. 9. Thus shalt thou know what to confe • se and lament before God: thus shalt thou see how thou growest in grace, by the dying of thy preua • ling sins. The profit is not known, but by those that have practiced it.

3 Seek after, and pray earnestly for direct thoughts, to see how far thou hast a • tained, and what is yet wanting in the graces of the spirit, or the measure and degrees of them; which graces God requireth, and hath heretofore, and doth still adorn the hearts of his children with, Phil. 3. 11, 12, 13. To help thee herein, that place of Paul, Gal. 5. 20. which setteth down the fruits of the spirit, is to be often weighed, and that of Peter, 2 Pet. 1. 6, 7, 8, 9, 10. And the illustrious examples of the Lord's worthies in Scripture; a catalogue of them we have in Heb. 11. the rest we may observe in our reading and hearing.

4 Quench not the spirit, no • grieve it: but stir up the gift that is in thee, and improve it, 1 Thes. 5. 19. Ephes. 4. 30.

5 Addresse thyself always to the battle, and take to thee the whole armor of God, Eph. 6. 10.

6 In thy solitariness, meditate seri • usly of thy sins, of redemption by Christ, of death, of judgment to come, of the glorious works of God's providence, of the joys of heaven, and the holiness there obtained, of the torments of hell, of the vanity of all things under the Sun, of the true glory of Christian graces, of the immortality of the soul, and of the sweet and sumptuous feast of a good conscience, &c.

But here be wary, first, that there creep upon thy heart, no insnaring delight upon the remembrance of some former sin that hath been a minion sin; secondly, that upon no imagina • y plot we entertain any project of a new sin; thirdly, that the apprehensions of the exceeding riches of glorious grace in Christ, be not an occasion of any looseness secretly in thy heart, to lessen sin, or loose the reins to evil affections, but behold sin, as that that nailed thy Savior to the Cross, and that which could not have been pardoned, if th • Son of God had not died for it.

7 Keep thy heart in the heart of inflamed love to God, the glories of whose nature and in special, the riches of whose grace should in amore us: whose works of merciful providence, and in special, the favorable audience of our prayers, should fire us with desires after him, Psal. 18. 1. & 116. 1.

8 Forasmuch as Christ will come at the last day in flames of fire, taking vengeance on them that obey not his Gospel, and according to the Gospel, shall the secrets of men be then judged; therefore it behooveth all to take special notice of the sins against the Gospel, and take heed they live not in any of them, for as nothing is more to the glory of God, and comfort of a man's own▪ soul then to serve God in the Gospel of his Son then • professed subjection to the Gospel, and to have ou • conversation in this world, not with fleshly wisdom, but by the grace, of God, for in whomsoever it is found, in them it is exceeding grace, 2 Cor. 9 14. so what is more damning then to turn this grace into wantonness, and to transgress and not to abide in the doctrine of Christ? Jude 4. 2 John, 9.

To help thee herein I have gathered a roll of the sins against God in Christ, or against the Gospel of our Lord Jesus Christ, and do here present them to thee. Sins against the Gospel are committed against Christ, or Christians, or Christian graces in us, or men that are not Christians that live with us.

1 Sins against Christ are against, 1. his person, 2 His natures, 3 His offices, 4. His doctrine, 5. His virtues of life, 6. His ordinances 7, His spirit, 8. His day, 9. His discipline.

The sins against Christ are first against his person; so he offendeth

That denieth that Jesus of Nazareth is the Christ, John. 8. 24. this man so remaining shall die in his sins, he is a liar, 1 John. 2. 22.

That saith that he is the Christ Mat. 24. 24. this is a false Christ.

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

That denieth the union of the human and divine nature in the one person of the son of God, John. 1. 14. he beholds not his glory, the Glory as of the only begotten of the Father.

Secondly against his natures both Divine and human:

Against his divine nature he sinneth;

That denieth that Jesus is the Son of God, 1 John. 4. 15.

That denieth the Father and the Son, 1 John. 2. 22. he is Antichrist.

That denieth that God dwelleth in Christ bodily, Col. 2 9.

Ag • inst his human nature he sinneth.

That denieth that Jesus Christ is come in the flesh, 1 John. 4. 3, this is that spirit of Antichrist.

That denieth he was like us in all things, sin only excepted, tempted like as we are, touched with the feeling of our infirmities. Heb. 2. 17. and 4. 15.

Thirdly, against his Offices, in the whole, and in the partes, in the whole, as against his Mediatorship, and so he sinneth.

That worshippeth God without Christ, and not in his name Mediation alone, Rom. 1. 9.

That saith he hath no sin, or hath not sinned, as deeply as the Scripture chargeth every man in Rom. 3. 11. 12. &c. Psal. 14. 1 John. 1. 7. 8. there is no truth in this man.

That seeth not his estate of enmity out of Christ, for a Mediator, is not a Mediator of one, that is, of parties that are alone and are not at odds. Gal. 3. 20.

Against his Offices in the partes, as against him as King, and so he offendeth;

That maketh or taketh traditions & precepts of men for laws & articles of faith, Mat. 23. 8. 9. 10. this is to be called and to call men Rabbi, Father, Master.

That exalteth himself above all that is called God; or that is worshipped, so that he as God sitteth in the temple of God, showing himself that he is God, 2 Thes. 2. 4, this is that man of sin, that son of perdition, that head of Apostasy or of the Apostaticall Church that opposer, that Antichrist, that wicked one; verse. 3. 8. 9.

That placeth Christ's kingdom in meats or drink, Rom 14. 17.

Against him as Priest both expiating and interceding:

Against his expiation are these sins,

The establishing of our own righteousness, Rom. 10. 2. 3.

Expiating Ceremonies, Col. 2. 20. 16. 17. called rudiments of the world,

Having confidence in the flesh, Phil. 3. 3. that is in carnal perogatives, or ability. Glorying in anything save in the Cross of Christ, Gal. 6. 14.

Against his intercession are these sins;

Angel-worship. Col. 2: 18. 18.

The mediation of Saints, 1 Tim. 2. 5.

Against him as Prophet of the Church are these sins;

Philosophy when it becomes vain deceit, Col. 2. 8.

The affectation of titles in the Church and the giving of flattering titles, Mat. 23. 7.

The pr • ssing of thing arbitrary, as necessary & so to lay a s • are on Christians, 1 Cor. 7. 6. 10: 25: 35.

Forthly, against his Doctrine there are diverse ways of offending; as to receive the grace of God in vain, 2 Cor. 6. 1.

To turn this grace into wantonness Jude 4.

To beguile or be beguiled from the simplicity that is in Jesus Christ, 2 Cor. 11. 3.

To neglect our reconciliation Esa. 5. 2. 11. 2 Cor. 5. 20.

To use our liberty for a cloak or • ccasion for, Maliciousnesse, Gal. 5. 13. Licentiousness, 1 Pet: 2. 16.

Vnbeleife, an evil heart in departing from the living God, a soul that doth with draw: in whom the Lord saith his soul doth take no pleasure, John. 3. 18. 36. Heb. 3. 12. and 10. vlt.

Impenitency, Mark. 1. 15.

Apostasy, 1 From the truth, Heb. 6 4.

2 From the practice of godliness, 2 Pet. 2. 29.

3 To the world from which we were redeemed, & had made an escape 1 John. 2. 15. Demas his sin 2 Tim. 4. 10.

The Prophanesse of Esau, Heb. 12. 16. For one morsel of meat he sold his birth-right.

Fear to confess Christ, Mat. 10. 32. 33.

To live without Christ and common with him, Ephes. 2. 12.

To have a form but deny the the power of godliness, 2 Tim. 3. 6

To speak evil of the good way of God Act. 9. 9.

To be ever learning and never come to the knowledge of the truth 2 Tim. 3. 7.

To wax worse and worse, 2. Tim. 3. 13.

Not to receive the love of the truth, 2 Thes. 2. 12.

Not to walk worthy our high calling, and Christ Jesus that hath called us C • l. 1. 10 Ephes. 4. 1, 2.

To sleep out the day of grace, and time of our visitation, Luc. 19. 42. Heb. 3. 7, 8. Ephes. 5. 14.

Fifthly, against his virtues of life; so he sinneth, that doth not imitate Christ in his praises, 1 Pet. 2 9. Mat. 11. 29. Sufferings, 1 Pet. 2 21. Heb. 12. 2.

Sixthly, against his ordinances, whether against any of them severally, or all of them jointly. Against any of them, as against prophesying or preaching, and so in the minister, it is sinful.

To preach with wisdom of words, 1 Cor. 2, 1.

To preach in an unknown tongue, or a style that passeth the capacity of the auditory, 1 Cor. 14. 19, 28.

To preach of envy, vain-glory, or couetou •• esse, 1 Thes. 2. 5. 6. Phil. 1. 15, 16.

To run before he is sent, and crastily to creep in unawares, Ier. 23. 21. Jude 4.

To teach lies in hypocrisy, and doctrines of devils, and not to bring the doctrine of Christ, and God in him, 2 Tim. 4 1, 2, 3. 2 John. 9, 10.

To daw be with untempered mortar, to prophesy visions of peace, when there is no peace. To be women-Prophets, to sew pillows to all armeholes, with lies to make the heart of the righteous sad, whom God hath not made sad; and to strengthen the hands of the wicked, by promising him life: the misapplying, and unskillful dividing of the word of God, and true doctrine, Ezek. 13. 14, 16, 18, 22.

To be as a dumb dog that cannot bark, or will not bark, or hunts up and down for his covetousness, but wa • cheth not for souls, Esa. 56. 10, 11. Phil. 2. 21. Heb. 13. 17.

Against preaching, in the hearer, it is sinful,

To despise prophesying, 1 Thes. 5, 20.

Not to receive Christ's Ministers, nor believe their report, Esa. 5. 3, 1, Mat. 10, 14, 15.

To put it from them, Act. 13, 46. this is to judge our selves unworthy of everlasting lif • .

To gainsay, contradict, and blaspheme Rom. 10, 21, Act. 13, 45.

To love the Minister the less, by how much the more he loveth them, and can spend, and be spent for them: and to reckon him their enemy, because he tells them the truth, 2 Cor. 12. 15. Gal. 4. 16.

To have itching ears, that will endure sound doctrine, but after their lusts, to heap to themselves teachers, 2 Tim. 4, 3, 4.

To withstand the passage of the Gospel, and envy the spread • ng of it, and to forbid preaching, 1 Thes. 2, 16, Act. 13, 8, & 17, 5.

To receive to house, or bid God speed to him that bringeth not with him the doctrine of Christ, 2 John. 10.

To neglect or forsake the assemblies of Christians, Heb. 2. 3, & 10, 26.

Against hearing he offendeth,

That taketh not heed how he heareth, Mark. 4, 24. To this duty is required special preparation.

That receiveth the word, as into the high way, or into stony ground, or among thorn • , Math. 13, 3, to 8. which is expounded in verse 18, to 23. See the place.

That he • reth, but is forget • ull, and doth not practice, which is the best art of memory, Mat. 7, 26. I am. 1, 23, 24.

That marreth his taste with envy, malice, guile, hypocrisies, evil-speakings, and bringeth not the desires of a babe newborne, 1 Pet. 2, 1, 2.

That humbleth not himself at God's feet to receive his words, laying aside all superfluity of naughtiness, and receiving it with meekness, I am. 1, 21.

Against prayer in the Holy Ghost: and so he sinneth

That neglecteth the privilege purchased by Christ, who • y his blood hath opened the • oly of holies, and made way to the Father, Heb. 10, 22.

That asketh, and wauereth, • am. 1, 6.

That asketh to spend on his lusts, I am. 4, 3.

That in asking is weary and faint, not pressing with holy importunity and perseverance, Luc. 18. 1, 2, 3, 4.

That prayeth, but not all manner of prayer nor watcheth thereto, Ephes. 6. 18.

That is not much in asking, till his joy be full, John. 16, 24.

Against Baptism, and so he sinneth

That is ignorant of the Father, Son and holy Ghost, of their love, grace and Communion into whose name he was Baptized.

That believeth not the operation of God in that Sacrament. Rom. 4. 11.

That resteth in the outward washing without the answer of a good conscience, 1 Pet. 3. 18.

That liveth in sin. Rom. 6. 2, 3.

Against the Lord's Supper: and so he offendeth;

That examineth not himself, nor judgeth himself before he come, 1 Cor 11. 28: 31.

That discovereth o • hath any pride against the poor Saints, despising them, not t • rrying for them or any way breaking fellowship and communion, • Cor. 11. 20, 21, 22, 23. This is not to eat the Lord's Supper,

That discerneth not the Lord's body, 1 Cor. 11. 29. through ignorance or otherwise.

That neglecteth to receive as oft as he may, 1 Cor. 11 26.

That cometh to the communion, and goeth to mass or hath any fellowship with Idole worship, 1 Cor. 10. 21. 22.

That come together for the worse and not for the better, 1 Cor. 11. 17.

That eateth with leaven in his vessel, 1 Cor. 5 7.

That come one hungry and another full, 1 Cor. 11. 21. 34.

That keepeth not a solemn, faithful and feeling remembrance of Christ and his death for him, Luke 22. 19. 1 Cor. 11. 25.

Against all of them it is a sin,

For the man in the Assemblies to have his ordinary cou • ring on his head 1 Cor. 11. 4.

For the woman in the assemblies to be without a covering, and to go in her hair, 1 Cor. 11. 5 6. 7.

These are the sins against Christ's ordinances.

Seventhly, against his spirit it is sinful

To grieve the spirit, Ephes. 4. 34.

To quench it in the motions thereof in our selves or others, 1 Thes 5. 19.

To lie against it and tempt it, Act. 5. 3, 9. the sin of Ananias and Sapphira.

To set to sails, or offer to buy the gifts of the spirit, Act. 8. 13. the sin of S • mon Magus.

To despite the work of it willfully, Heb. 10. 26. the sin against the Holy Ghost,

Eighthly, against his day His day so he sinneth;

That reckoneth it other then the Lord Christ his day. Rev. 1. 10. Psal. 118. 24.

Not to be a willing people, in the day of assembling of his armies in the beauty of holiness, Psal. 110. 3.

Ninthly, against his Discipline where those sins are eminent;

The sin of Diotrephes that loved to have the preeminence 3 John 9.

The neglect of the excommunication of lewd brethren, • Cor. 5. 2.

To suffer a woman to preach Rev. 2. 20.

To suffer Heretics, that hold false d • ctrine, Rev. 2. 14, 15. and to admit the doctrine and willes of Balaamitish seducers.

To lay hands suddenly on any, 1 Tim. 5 22.

To c • st out those that tremble at God's word, Esa. 66. 5.

Thus of the sins against Christ.

2 Sins against Christians are committed against them either considered as one body and members of that one body, or as set in private or several estates.

Against Christians considered as one body, there are these sins,

Schism 1 Cor. 12. 25. and Factions, 1 Cor. 1. 12, 13.

Want of fellow feeling 1 Cor. 12. 26.

N • t improouing our gifts to their edification 1 Cor. 12. 7.

Not to think soberly and deal faithfully in our places & offices, according to the measure of gifts and graces bestowed on us, Rom. 12. 3, 4, 5 6.

Not striving together for the faith of the Gospel, endeauoring to be of one heart, judgment, and mind, and to keep the unity of the spirit in the bond of peace, Phil. 1 27. Ephes. 4. 3.

Against Christians as set in several estates, he sinneth

That despiseth one of Christ's little ones, Mat. 18. 6 10. Or layeth a stumbling block in his way.

That judgeth this strong brother in the use of his Christian liberty, 〈1 page duplicate〉 〈1 page duplicate〉 Rom. 14. 3.

That mixeth himself and keepeth company with lewd & disordered brethren 1 Cor. 5 11. 2 Thes. 3. 14.

These are the sins against Christians.

3 The third sort of sins against the Gospel, are sins against Christian graces in us, such are, 1 Faith, 2 Hope, 3 The love of the Godly, 4 Repentance, 5 The affections of godliness.

Against Faith he offendeth;

That believeth not in Christ, for his justification and s • luation▪ John 3. 17.

That examineth not himself whether he be in the faith or no. 2 Cor. 13 5.

That esteem • th not of Christ above all, and of all things else as dro • fe, that he may be found in him, Phil. 3. 8 9.

That negl • cteth assurance, Col. 2 2. 2 Pet. 1 9, 10.

That wants faith to hold out in Prayer, Luke 18. 1, 8.

That calleth in question the love of God in Christ in time of affliction, fainting in himself, Heb. 12. 2 3. Esa 49. 15. and 40 27.

That bu • ldes not himself on his most holy faith, Jude. 20.

That lives not by his faith on the Son of God, Gal. 2 20.

Against Hope he sinneth;

That purifieth not himself as Christ is pure, 1 John. 3. 2.

That abuseth the world placing his hopes below, 1 Cor. 7. 30. 31. 2 Cor. 4. 18.

That neglecteth the study of the promises that concern our happ • nesse in heaven.

That neglecteth preparation for death, Psal. 49 Luke 12. 19. this is the fool.

That casts away his confidence, Heb. 10 35.

That • ests in the spiders webb of a presumptuous hope, Job 8. 14, 15. he is an Hypocrite;

That doth not his diligence to attain and keep the full assurance of hope unto the end, Heb. 6. 10.

Against love to the godly, it is a sin;

To hate the brethren, Cain's spot, John. 3. 12, 15.

To mock them, Ishmael's blot, Gal. 4. 29. Gen. 21. 9.

To deride the Infirmities of the Saints: Chams sin, Gen. 9. 22. 25.

To persecute them, though we should think we did God service therein, John. 16. 2.

To have the faith of Christ with respect of persons, I am. 1. 1. 2.

In doing good, not to prefer the household of faith, Gal. 6. 10.

To neglect the offices of love to Christ in his members, Mat. 25. 41. to. 46.

To offend the weak brother by the use of thy Christian liberty, while it is left free, Rom. 14. 15.

To wound the consciences of the weak 1 Cor. 8. 12.

To have our charity wax cold, Mat. 24. 12.

To seek to help a brother fallen and not with the spirit of meekness, Gal. 6. 1.

To say I have in vain washed my hands in innocence because the wicked prosper and the godly are plagued every morning, Psal. 73. 13, 14, 15.

To forsake the public assembly and private fellowship of the Saints, or not to hold fellowship in the Gospel, though we otherwise have fellowship, not considering one another, to provoke unto love, and to good works, Heb. 10 24. 25, Phil. 1. 5.

Against Repentance he sinneth;

That con • esseth not his sins without hiding them, Pro. 28. 13. Psal. 32. 34.

〈1 page duplicate〉 〈1 page duplicate〉 That mourneth not for sins, Rom. 2. 3.

That forsaketh not his sins, Pro. 28. 13.

That repents faignedly, Ier. 3. 10.

That repents desperately, as Cain and Judas.

That repents by holues and in some things only; as Ahab and Herod.

That repents too late as did Esau. Job. 27. 9. Pro. 1. 26. Heb. 12. 17.

That refuseth to return,

That will not frame his doings to return, Hos. 5. 4.

That falls into the same sins after repentance, Hos. 14. 1, 4.

That falls away from his repentance quite 2 Pet. 2. 19, 20.

That clo • kes an Impenitent heart, which is done these ways.

By resting on the outward work of religious duties. Mat. 3. 8, 9.

By resting on privileges, John 8. 33. 34.

By resting on a pure profession and association to virgin professors, or respect unto or with some eminent Minister, Mat. 25. 1. 2. John. 5. 46. and 9 29.

Against the affections of godliness, thus he sinneth;

That loveth not the Lord Jesus in sincerity, Ephes. 6. 24. 1 Cor. 16. 12.

That resteth in the name that he is alive, but yet is dead, Rev. 3. 1, 2.

That looseth his first love, Rev. 2. 4.

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

That presseth not forwards but looketh back to what he hath attained as sufficient. Phil. 3. 11. 13.

These are the sins against Christian graces.

4 The fourth sort are against not Christian men that live with us, or men without, to whom the report of our profession cometh; here he sinneth,

That spends himself in judging of them 1 Cor. 5. 12.

That forgets that gentleness and meekness that should be shown to all, knowing what once we were, Tit. 3. 2, 3.

That walketh not wisely to them that are without, Col. 4. 5.

That walketh scandalously or offensively, 1 Cor. 10. 32.

That neglecteth those things that in their eyes are winning, and may adorn his profession. Tit. 2. 10. 1 Pet. 3. 2.

That neglecteth the study of those things that will preserve the honor of his person. Phil 4. 8.

Thus for our obedience in which we abide with God as Christians.

Moreover, in as much as, in our calling to be Christians, our new birth entitleth us to the inheritance of heaven when we die, so that the Lord knoweth all such for no less then his sons and heirs in Christ, all the days of their life; That the Christian may abide with God, he must be rightly ordered about his hope. And here

1 Thou must study the promises that concern the glory of heaven, and the resurrection of thy body at the last day: for hope is of good things to come, which God hath promised, and faith believed. Behold then the salvation promised, and pray that the Lord would open the eyes of thy understanding, to see the hope of thy calling, Eph. 1, 18. so shall thy hope of glory, cause exceeding joys, and admired patience in greatest miseries, when thou shalt upon wise computation conclude, that the sufferi • gs of this present time are not worthy to be compared with the glory that shall be revealed in us, Rom. 8, 18. I will give you but a few places for taste, for the glory of the resurrection, 1 Cor. 15, 42, 43. Phil. 3, 21: for the glory of heaven, John. 15. 24. Psal. 16, 11. 1 John. 3. 2.

2 Do all diligence to the full assurance of hope unto the end, Heb. 6, 11. in the labors of love, ministering to the Saints out of that love we bear to Christ's name, verse 10. and in setting before us the faith, patience, and good works of those which now inherit the promise of heaven, verse 12. The ground of a lively and good hope, is Christ in us, Col. 1, 27. and we may be assured our hope abuseth us not, if it press us to purify our selves, as Christ is pure, 1 John. 3, 3. Desiring further conformity to his image; with, and through whom, we are heirs of glory: and if it leave us more humble in our selves, and more diligent in the use of the means of grace.

3 Form in thee, frequent meditations of heaven, the love of Christ's appearing, and the patient waiting for his coming. To these the Lord direct all our hearts, 2 Thes. 3, 4.

In this manner abide with God, all thy life, mourning for thy failings, and pressing on towards the mark, for the price of the high calling of God in Christ Jesus.

§. XXIX. The order of our lives in the several changes of our fading condition.

NOw for the several changes of thy mortal condition, the Apostles rule in general is, Therein abide with God: as,

§. XXX. Preparations for death: or how to die.

THere remaineth yet one thing of no small moment, that concerneth his abode with God in or about his last work, he hath to do in this world, which is the laying down o • this his earthly Tabernacle, the change of changes here belo • e, truth it is that an holy life, such as hitherto hath been portrayed ever ends in an happy death, and again, How to dy whoso hath learned, hath learned also how to live, yet there are specialties of direction which the Christian, above all before said cannot well want▪ and there is a special preparation for the undergoing so terrible a change. Take them thus; they concern.

1 The curing of the diseases of our Souls, of which we are all sick to the death and all about this point of death,

2 The estamping on us the care of necessary duties.

1 The diseases which our hearts are oppressed withal and subject unto are these five,

1 Forgetfulness of our latter end Deut. 32 29.

2 Desperate resoluteness upon the memory of it, 1 Cor. 15. Esa. 22. 14.

3 A Covenant with death and hell, making lies and vanity our refuge, Esa 23. 15.

4 The choosing of death to be rid of the miseries of life, the impatient desire of death, Ier. 8. 3. Job. 3.

5 The fear of death which bringeth into bondage, Heb. 2. 1 • . 15.

For our forgetfulness, it is cured

1 By information of our selves in these things, the br • u •• y and vanity of life and of all things in the world: & the certainty & uncertainty of death; of the breu •• y of life we have three • estes, Nature, Experience, and Scripture, but Scripture witnesseth it most lively, where the basest things and of least continuance are taken to as bearing the fittest resemblance thereof, it is a vapor • a weauers shuttle, a post, a ship in the Sea; a bubble, a flower of the field, grass, a shadow, a dream, a thought. Of the vanity of all things under the Sun, Solomon hath sufficiently spoken in his Ecclesiastes, or book of the Preacher, the certainty of death, depends upon decree and statute Law, it is appointed that all shall die, Heb. 9. 27. and we know death hath reigned from Adam to this day: we have three nuntioes sent by death, casuality, infirmity, and old age: nay death hath already seized on us in changes of our age, in aches, in sorrows in sicknesses, so certain is it, • et not so certain to be, as uncertain in what kind, at what time, in what place it shall be.

2 By watching against the causes of incog • ancy which are chiefly two, the natural security of our hearts, and surfeiting on earthly things, Luke 12. 19. and 21, 34. these both must be shaken off,

3 By Prayer, God only can teach this lesson, we must come to his school, and our prayers must be to him for this thing, Thus did David Psal. 39. 6. and 90. 12.

For desperate resoluteness upon the memory of our end, it is a disease which we are subject unto when the evil corrupt heart forced to the apprehensions of its mortality by the pursuit of his own thoughts and the daily cry of a faithful Ministry, or the constant and frequent view of death, griefs face is awakened but not truly but in a frenzy, as it were, and concludes, dy we must, we are all mortal, Come then, let us eat and drink let us take time while time serve, tomorrow comes and we are not. This sore and evil disease shall be healed.

1 By considering the greatness of the sin which is fully declared by the Prophet Isaiah, when he saith, And it was revealed in mine ears by the Lord of hosts; Surely this iniquity shall not be purged from you till ye dy, saith the Lord God of hosts, Esa. 22. 13. 14.

2 By discovering the original whence it springs, that that may be lamented over, namely Atheism and an heart void of the knowledge of God and set upon evil with a spiritual madness 1 Cor. 15. 34. 3 • .

3 By the contrary good, a waking, which is to righteousness, not to sin, 1 Cor. 15. 33 34:

For our Covenant with death m • king lies our refuge, it is the reasoning of the heart that saith, We have done what wise men should do, because we like politicians and worldlings have fortified our selves with the best earthly helps for body and state, for our selves, for ours, & yet no thought of serious provision, How we might be built on the sure foundation stone Christ Jesus, the Lord directs us in this point in Esa. 28. 16. That we come as living stones to Christ that corner stone elect and precious, and be sure we be laid and built on him by believing: for he that believeth in him shall not make hast, nor be ashamed of his hope, Or it is the reasoning of the heart that saith, death is a debt we owe to nature: but this must not pass for good with Christians, for death in its nature is the wages of sin, death in its change, is a sweet sleep in Jesus, sure of a blessed awaking at the resurrection of the just: it is then the beginning of eternal woe to him that dieth in his sins, but the door to eternal bliss to all that die in the Lord. Or this Covenant is that refuge of lies, we are not likely to die yet, strength is in our body, milk in our breasts, marrow in our bones: and age is for the sad and grave duties of devotion and piety, but let Job speak what pleasure hast thou in thy house after thee, when the number of thy months is cut off in the midst? Shall any teach God knowledge? Seeing he judgeth those that are high? One dieth in his full strength being wholly at ease and quiet, his breasts are full of milk and his bones moistened with marrow: and another dieth in the bitterness of his soul, take not upon thee to instrect God, he can smite thee with death in the highest of thy pride and midst of thy welfare, and he doth it oft times, but say thou live to the gray hair, yet know that is the evil day, ageit self is a disease disabling to duties of religion, youth is every way fittest, let Solomon tell thee, Remember thy creator in the days of thy youth before the evil day come of which thou shalt say I have no pleasure in it Eccles. 12. 1.

For the Impatient desire of death, it is cooled and tempered 1 •• by strength of judgment we know and knowing resolve that affliction is to be chosen rather then transgression, Job 36. 20. 21. the contrary hereunto made Job impatiently to wish the day of his death. Job. 3. 2 If we consider that God teacheth by his works, and herein none like him, Job. 36. 22. 3 If we weigh well what Job's speeches cost him; humiliation to dust and ashes, though they came out of great extremities which wrested them from his heart, otherwise full of patience, but now distracted almost through bitterness, Job. 42. 6.

For the fear of death, it is a disease hereditary, derived to all Adams children, yet is, must, and may be cured: it may be cured, Heb. 2. 14. 15. 2 Cor. 5. 5. it must Luke 14. 26. Rev. 22. 17. 1 Pet. 1. 3. 4. the desire of heaven is a part of the seed which is cast into the furrows of our hearts in our regeneration. I know there is a fear of death which is merely natural, a shrinking from it and shunning of it as of a thing hurtful, because it dissolves the union of soul and body, for a time: but we speak of that distempered fear which leadeth into bondage, abeslauing fear which suffers not a man to think of death or happiness after it, and leaveth the heart impotent and void of all spiritual courage, comfort, and counsel. Again there are men of two sorts, some that live and die in their sins, have cause to fear death, in these a cure can never be wrought, not that the medicines are unavailable, but because they cannot be brought to take the receipts, Some that die to their sins before they die, in these that beslauing fear may be cured, and hath in such usually heretofore beone cured.

Death is the King of terrors, consider it, in its real nature and hue: Its visor assumed.

Its native hu • is terrible.

1 In the cause, Sin, God's wrath, Satan the executioner who hath the power of death, Heb. 2. 14.

2 In the nature thereof; in it self, opposite to life a punishment of God, a destroyer of natures fabric, a dissoluer of this earthly tabernacle,

3 In the effects, which are A deprivation of Friends, pleasures, honors, riches of this world. The good we might do in Church, Commonwealth, Family. A depravation of the state of the body, leaving it a cadauer, a car case, in the grave.

4 In the affrighting concomitants, terriculamenta mortis: which are miseries,

Corporal, Painies, Agonies sometimes which do befall God's children.

The kind of death,

Spiritual Terrors from Satan and from God himself, Temptations, Vnquietnesse and angor of conscience.

In its visor it is fearful as it cometh into our minds,

As the depriuer of happiness, as if it separated from God.

As if it had no other face then that of wrath and curse from God, and were in its nature no way corrected.

How shall these darts be quenched? Briefly.

1 The cause of death is to be euacuated

1 By the death of Christ and our assurance of our part therein, whereby the favor of God is established upon us and the Serpents head crushed, Heb. 2. 15. Death is a Serpent, the sting is sin, the strength of that sting is the law: victory over it is by Jesus Christ who satisfieth the law. 1 Cor. 15. 55 56. 57.

2 By mortification of our beloved sins & by our study to keep a conscience void of offense towards God and man.

3 By receiving the Sacrament of the Lord's Supper oft, wherein we show forth the Lord's death until his coming again 1 Cor. 11. 26.

2 The nature of death in it self, is terrible indeed, but to the godly it is changed, Rev. 14, 13. insomuch that their condition is blessed, for they rest from their labors, their works follow; no loss of any good work that ever they did, no condemnation to them. Rom. 8. 1. it is no other then a sleep 1 Thes. 4. 14. a day of liberty, Rom. 8. 21. our return to our home; to everlasting habitations, the mansions in our fathers house, our birth day, the funeral of our vices, the putting off our old clothes, that we might be clothed upon 2 Cor. 5. 3. 4. the removing out of a mud house where we • ere but tenants at will; into the palace of the great king, Lord of heaven and earth, there to dwell as in our inheritance forever, the end of our race; the day of our coronation, no punishment now, there are three degrees of life eternal, of which death is our entrance into the second, in this life in regeneration, John. 17. 3. in the day of our departure, in translation to Paradise 2 Cor. 5. 8. at the last day, in the redemption of our bodies. Rom. 8. 23.

3 As for friends whose society thou loosest, oppose thereto the meditation of that glorious place to which thou goest, an inheritance, incorruptible, undefiled, that fades not, the fellowship of Angels, and the congregation of the first borne, and the spirits of just men and women made perfect: the communion with God and with the Lord Jesus, for while thou art present in the body, in the best condition, thou art absent from the Lord; that Lord, whom though thou never sawest, yet thou lovest, and beli • uing, rejoicest with joy unspeakable, and full of glory: How then shall thy soul burn with the flames of love to him, when thou shall see him? 1 Pet. 1. 8.

And when the thought of thy treasures and pleasures meet thee, bethink thyself of thy calling and profession to be a Christian, that is, o • e conformed to Christ, whose kingdom is n • t of this world, whose life was glorious in a holy contempt of the world. Say then with Paul, God forbid that I should rejoice, save in the Cross of Christ, whereby the world is crucified to me, and I unto the world, Gal. 6. 14. What comfort canst thou have, that thou art not a cast▪ away, if thou beat not down thy body, and bring it not into subjection, although thou wert a Preacher of the Word, and diligent in that work? 1 Cor. 9. 24. There are two sorts of men, men of this world, men of God; they differ herein, the men of this world are such as place their happiness in a belly full of this hid treasure, and wealth and lands enough to leave behind them to their babes: but the other are men after God's own heart, carried with the spirit of David, that in the love of righteousness can say, Deliver me from these men, for as for me, I will behold thy face in righteousness, while I live here, and when I awake at the resurrection of the just, I shall be satisfied with thy likeness, Psalm. 17. 14. 15. 16.

4 Oppose to the thoughts of the good thou mightest do, these s • uory meditations, that God hath set thee thy time, and he knoweth how long it is fit for thee to work: that he can provide men endowed with spirit and power to effect what good he will have wrought: that thou mayest wound thy soul by miscarriage of weighty employments, as well as honor God by the well-managing of them: beware that vain-glory, or some unclean affection put not forward this desire: and know, thy holiness is not hindered, but perfected by going to heaven.

5 And for thy mis • e in thy family▪ I beware thou be not guilty of ascribing ought to thy providence, wit, poines, or hand, but to God's blessing, which can by thee, and can without thee, sustain them in t • e • r necessity. 2 see that thou rest on the promises of God, and refer them to him, the faithful Creator, 1 Pet. 4. vlt. that heavenly father, who knoweth we have need of all these things of life, Mat. 6. 32. That father of the fatherless, and judge of the widows cause.

6 Oppose to the thoughts of the vileness of thy body, the glory of the resurrection, when this vile body of thine shall be made like the glorious body of thy Savior, Phil. 3. 21. whom thou shalt be hold, not with other, but with these same eyes, though now thy reins should be consumed within thee by some loathsome disease. When this corruptible shall put on incorruption, this mortal shall put on immortality, this natural be raised spiritual, this weak body, raised in power▪ and this body sown in dishonor, raised in honor, 1 Cor. 15. 43. 53. Job 19. 25. 26. 27.

And to thy lying in the grave, set 1 our Saviors burial, who hath by his own body, laid in the grave, perfumed thine, and turned it from an hole of contempt, into a garner to reserve the Lord's purest grain. 2 The nature of it; what is it else save a sweet rest in our bed? Esa 57. 2. 3 The union and communion we have with Christ, is most near and indissoluble, Rom. 8. 38 He is now the God of Abraham. Our very dust is yet in covenant with God, and not dismembered from Christ's body, Mat. 22. 32.

7 For pains, ag • nies, and the kind of death, 1 Remember that all these were s • nctified to the Christian in the ignomini us and pain • ull death of the Cross: there they all lost their sting and poison. 2 All is yours, life death, by famine, persecution, sword, 1 Cor. 3. 22. 3 God is your God and guide unto th • death, Psal. 48. 14. 4 Take heed • hou offend not against the generation of God's children: if by prosperity or adversity thou conclude any man; happiness or misery before God. How goeth it with the ungodly? they prosper in the world, they have no bands in their death, their strength is firm, they are not in trouble as other men, neither are they plagued like other folk. In the mean while, what is the estate of a David? let himself te • l: All the day long have I been plagued, and chastened every morning, Psal. 73. 4. 6. 14. Being then settled in this persuasion, that the Lord is thy shepherd, say, yea though I walk through the valley of the shadow of death, I will fear no evil: for thou art with me, thy rod and thy staff, they comfort me, Psal. 23. 1. 4.

8 For temptations, terrors, and angors: know, 1 That the Anointing abideth with us forever, 1 John. 2. 27. 2 Now is thy faith proved not to be temporary, if thou canstrest on the word of promise, when thou hast no sense and feeling, but of terrors, Heb. 11. 1. Job 13. 15. 3 Thou hast heard of the patience of Job: Oh see what an end the Lord gave to his trials: for the Lord is very pitiful, and of tender mercies, I am. 5. 11.

9 For the visor • , if death present it self as the depriuer of happiness, it is clean contrary: rather is life so to the godly, who while he is present in the body, is absent from the Lord, 2 Cor. 5. 8. 9. And all in life is full of vanity and vexation of spirit: while we live, we are liable to God's corrections, to the prevailing of sin, to the bewitching enticements of the world, to the buffetings of Satan.

But look upon death in Christ, and not in Moses, and it is comfortable, as the final close of all miseries to soul and body, and as the door and gate of all heavenly refreshings, 2 Cor. 5. 1. 2.

Thus of the ear to be • r • ug • t upon us, that we may •• e happily: the duties follow.

2 Secondly, when these diseases are cured, estampe on thy h • are, the care of these duties, which will keep thy soul always in an holy temper.

1 Medi • ate seriously and frequently on death, that thou mayest a • t • ine to that pitch of perfection to die daily. This produceth six rare effects, 1 The flight • f sin, Lam. 1. 9. 2 The contempt of the world, 1 Cor. 7. 30 31. 3 Self-denial, 4 The right guidance of the present li • e. 5 The true moderation of present joys. 6 The right diuident dijudica • ion of a present and future life. This shou • d be began in our youth, Eccles. 12. 1. Job 14. 14.

2 Meditate oft • n judgment and hell, and the glory of the heaven of the blessed.

3 Practice the three theological virtues, as they are called in Schools, • aith in the premises, hope of good things to come, charity in making you friends of the unrighteous Mammon.

4 Have always an eye to those three gracious directions given by our Saui • ur, Luk. 12. 35 36.

1 To have your loins girt, • . corruption of nature, and inward • u • ls thence issuing, so striven against with strength of resolution, that they may not hang about the feet of our souls in running the race of godliness.

2 To have your lamps in your hands burning, that is, our holy profession adorned with the shining light of good works.

3 To watch, to prayer, to the opportunities of well-doing, to the seasons of grace, and against our corruptions.

5 Remember Paul's Ethickes, every day to prac • i • e them, ••• t. 2. 12.

To deny ungodliness and worldly lusts.

To live godly, righteously, soberly.

Practice them with three duties,

1 Prayer in special for preparation for death, and deliverance from the former diseases.

2 Almesdee • s.

3 Fastings, as occasions shall be offered.

6 Look to the casting up of thine accounts, & there chiefly order thyself for these two things,

Forgiuenesse of wrongs done to thee.

Satisfaction of wrongs done by thee.

When thou art in the very confines of death, death standing before the door, then see these three duties of special moment.

1 Thy reconciliation to God: and here present the grounds of thy hope to thy able Pastor, requiring his Ministerial sentence, and testimony concerning thy estate in Christ. Know the ordinance of the keys is of no small use and comfort, John. 20. 23.

2 The profligation of temptations, looking with a steadfast eye on the reward, through the promise.

3 The excitation of that Christian 〈 in non-Latin alphabet 〉 , or desire to be dissolved, that thou mayest say with good old Jacob: Lord, I have waited for thy salvation, Gen. 49. 18.

In the very agony of death, and deposition or laying down of thy body, how glorious is it?

To die in the faith.

To excite our hope and desire of heaven.

To commit our souls into the ha • ds of him that rede • med them the Lord God of truth, Psal 31. 6. sa • ing, Father, into thy hands I commend my spirit: and, Lord Jesus receive my spirit. Amen, Even so be it.

§. XXXI. Peculiar rules applied for the passing every day.

BY God's assistance, the rules of hol • li • e have hitherto been taught, rules not now and the • to be looked unto, but constantly, nor generally, but particularly in all our actions, every day, and throughout the day, that we might serve the Lord in holiness and righteousness all the days of our life: bless him every day of our life, and think of him all the day long. But this it may be, (such is our weakness and the backwardness of our hearts to good) hath scarce found a place in our thoughts as yet: and where it hath, yet know they not how to order them handsomely to a daily direction. To help this also I now apply myself; making a draught of certain rules out of God's word, by which you may be enabled every day to pass the day according to God's will with sound peace, for this undoubtedly is required of us, a faithful and constant endeavor to please God in all things every day of our lives to the peace of our consciences and the glory of God.

And because some think it strange it should be required of them, to be kept in compass every day, some think the • abbath is enough to attend to a religious holy conuer • atio • ▪ some say, I hope we be no children to be appointed what we should do▪ some think it is not to be thought the Lord should direct a man to every various action which meeteth him in the day, some can be content to receive the thing of the day in his day from God's hand, but never thought of doing the duty of the day in his day to God again: and so never passed a day in all their lives, of which they could in all actions or ever did depend on God in those particulars & abide with him by faith, therefore I have selected that place in Pro. 6. 20. 21. 22. to take off all these conceits and to prove the necessity, the excellency of this course, if every day through the whole day we pass it according to the warrant of God's word. The words of the text are these.

Pro. 6. 20. My Son keep thy Fathers Commandment: and forsake not the law of thy mother.

21 Bind them continually upon thine heart, and ty them abou • thy neck.

22 When thou goest, it shall lead thee: when thou sleepest it shall keep thee; and when thou awakest it shall talk with thee.

1 Here first it is fully charged every day to have the commandments bound upon our hearts, for continual remembrance, tied about our necks, as Jewels for esteem and ornament: and for use to lead us in our goings, to keep us in our sleeping, to talk with us in our awaking, accommodated and fitted in all to our own particular in every moment of times changes. ver • . 21. 22.

2 Therefore, the Sabbath though it have its more special attendance on God's Service in his ordinances and that only: yet, is not all the time God requireth, for an holy conversation: nay all times h • lily, though not all time, in the duties of reading, hearing, prayer and the like verse. 21.

3 And I hope you will be and are Wisedomes children, who in these words speaketh to you as to children, My Son verse. 20. and offers her self as a mother, and God a • your father, yea I hope you will be children to learn of wisdoms maidens, even your Ministers instructing you from God's mouth. You must be appointed, else are you bastards and not sons.

4 And for specialty of direction: the word, if thou remember and price it, will guide the day and night, awake, asleep, at thy going out, and at thy coming in, verse. 22.

5 And thus walking thou art sure of sweet communion w • th God the father, and with Jesus Christ the wisdom of his father: no father and mother more tendering their child, the • the Lord will tender thee while thou seruest him, verse 20 and thou art sure of preservation in the life of grace and way of holiness, the C • uenant it self hath the power to lead thee, to keep, to comfort thee, as a friend. Counselor and guide from thy up • ising to thy down-l • ing. Nor i • the Gouerning of our lives left in our own hands one day: nor were it good for us, who are given to change, if it were so: for we were then no way assured of the protection of our heavenly father and blessed Savior, nor of a safe footing in any of our ways.

This for the Text; according to the warrant whereof I beseech you receive the Copy of your • aily direction thus:

1 Awake with God, let thy heart sing his power and mercy in the Morning. Psal. 59. 16. in the Morning direct thyself vnt • God and look up. Psal. 5. 3. prevent him in the morning. Psal. 88. 13. it matters much upon whom thou bestowest thy first thoughts.

2 Let thy apparel be such as becometh those that profess godliness, expressing modesty, shamefastness, and sobriety 1 Tim. 2. 9. 10. Neither costly beyond ability or to hinder good works; nor garish for the fashion beyond modesty, nor strange for new-fanglednesse, there is the apparel of good works: the ornament of a meek and quiet spirit: likewise suffer not more time then needs to be spent about this trimming of thy carcase.

3 Turn thyself in solemn manner to prayer with confession, Thanksgiving and petition: acknowledge thy dependence on God, seek of him thy daily bread and daily forgiveness and renewed strength against temptations: &c. and if thou have a family, neglect not to call them together at the conuenientest time, Ier. 10. verse. 25. use it not as a custom, nor as if that one little space o • deuo • ion did buy out a pardon for the rest of the day to live as thou listest, no, it is to enable thee the better to walk in the day with God.

4 Follow thy calling with cheerfulness, diligence and quietness 1 Th • s. 4. 11. do thy labor as a duty, not with the desire to be rich, which is both a sin and a snare, be content with God's blessing in the success he giveth, avoiding cares, and abhorring the sins of deceit and fraud.

5 Walk with God, Gen. 5. 22. remembering his all-eying presence, approving thy heart to him that seeth in secret, observing his way in his works, his blessing on thy works, and providence for thy preservation; that thou mayest walk with an enlarged heart in thankfulness, ready pressed to obedience, and • kept in his fear all the day. Pro. 23. 17.

6 When occasion of speech is, let thy words be gracious always, Col. 4. 6. witnessing the grace of thy heart, ministering good to the hearer, Bridle thy tongue, that thou be not guilty of the usual vices thereof, lying, swearing, filthy spe • ch, foolish talk, jesting, raising, whispering, standering▪ with all light unsavory speeches, call to thy mind those two Texts, By thy words thou shalt be justified, and by thy words thou shalt be condemned: and again, of every Idle word that a man shall speak he shall give account at the day of judgment.

7 For thy company, keep company with the godly, choose them and in other company when thy calling leadeth thee • have with thee the salt of Mortification and Discretion: and be ready to do or receive some good, abide in such company no longer then thy calling requireth.

8 For thy meals, look up to heaven and give thanks. Mat. 14. 19. be not oppressed with drunkenness and sur • etting, Luk. 21. 34. Forget not the work of the Lord, the end why he giveth us food, that we might live to him. Esa. 5. 12. Gather up that which is left that nothing be lost, John 6. 12. remember the poor that dwelleth by thee.

9 And because recreations may be used sometimes and are an honor we owe to our bodies, See.

1 That thy sports be not only lawful but of good report.

2 That they be not Costly, nor cruel, nor ingrossers of time, nor incroachers upon heavenly comfort, nor diminishers of our delight in God, or in our callings, nor devourers of spi • ituall joy.

10 And because many have much time that may be spared, all some time, Redeem the time, to holy duties, Ephes. 5. 16,

11 In thy solitariness spend 〈…〉 me well, watching thy thoughts.

12 In prosperity let thy heart grow more cheerful in all duty, and forget not that God that giveth it.

13 In adversity, Consider, prepare for it, ponder thy ways, search thy heart, turn to the Lord from the sins whereby thou dost offend, receive it m • ekely and patiently, accepting in good worth the chastisement of thy sin.

14 Examine thyself at night and be still, view thy actions & God's blessings in the day, let them administer to thee matter of deprecation, supplication and thanksgiving which do thou offer up to God as thy evening sacrifice, then thy feeling will make the fervent.

15 Be not given to sleep, think of God in the night watches, desire of him that thy reins may instruct in the night season, and muse not mischief upon thy bed, as the wicked do that fear not God Psal. 16▪ 7. & 36. 4.

Then • et thy heart say: I will bless the Lord, who hath given me Counsel. Psal. 16. 7.

So far the rules that form us as Christians.

§. 1. The Order and use hereof.

ALl the rules foregoing respect us as Christians, and form us so far forth: but we both as borne and as borne-again are placed in conditions and states of respect one to another, and none of us absolute and of our selves, All men that live on the earth are made of one blood, propagated from one root, and from thence have flown into families, common-weals and Churches: and living in them, are members of them, and partake necessarily of their wealth or woe, now wert thou fashioned in some measure to the former doctrine, yet there r • maines a further polishing, that thou mayest be on all hands prepared to every good work; rules that may direct in these bonds of relation, are every way necessary: We therefore shall proceed to these of this nature, they guide a Christian Magistrate, a Christian subject; a Christian Husband a Christian Wife; a Christian Parent, Christian Children; a Christian Master, a Christian Servant; a Christian People to their Pastor▪ the Pastor of Christ to the flock; to right Christian demeanor each to other.

Moreover, upon a further in • ent view we shall find some conditions, men are placed in, not so expressly contained within those forenamed bounds: and of every of them question will be moved, what shall ye do in this estate? These conditions are partly of more private state t •• n the former, yet relative, as neighbourhood, friendship, enmity; & partly of more priuacy or lo • enes, as of the aged, the youth, the maid, the widow, even to these hath the Lord Condescended in his word, & given some special though brief direction. I desire for my part to withhold nothing from you willingly: lest you should be left men half qualified Semiperfecta virtutis hoyes, as Philo calls them, and you should be found in any respect; Ephraim-like, as a Cake not turned. Hos. 7. 8. Give leave a little and silence whateuer gain • aying thoughts might arise against this obedience; know, that God's law is an absolute rule not only for matters of piety, but also, for an holy policy, the eternal law giver interposeth, as men's frowa • d hearts will term it, but in very deed proposeth and of right imposeth upon us these following duties: never was O • conomickes Ethickes and Politickes perfected till the God of order gave Theology. Let this g • ue law to them, and then Solon, Lycurgus and Numa may lay their hands upon their mouths. I wonder not at wise king David, who made God's statutes the men of his counsel. Psal 119. 24. hereby he became wiser then his enemies. But I cannot but admire the folly of those that prefer the mean shallow reaches of their own brains, and let God's law stand before the door, who fetch the master-pieces of their policies from Machiavelli, and not from the word and mouth of him, who is wonderful in counsel: yet these dream of a well-ending loose to those proceedings that thwart the law of the most high. Such wily foxes how oft have we seen caught in their own craftiness. And what folly is it in masters of families, in husbands and ministers, to rest in directions of their own, when they might have rules so clear from God's word; to press and persuade you, let me inform you in two things: first that it is not left as arbitrary, but it is commanded that we obey in these: not fear, nor custom, but conscience must strike the stroke; as the Apostle Paul tells us in one of these for t • e rest. Rom. 13. 5. secondly that duties to man perfo • med in obedience to God's law are acceptable and well-pleasing services & Sacrifices to God, Heb. 13. 16. Col. 3 24. on the contrary duties to man neglected, or injury done to man, is not only a trespass against man, but a sin against God himself. I am. 1. 27. pure religion and undefiled before God is to visit the fatherless and widow. This spoken we address our selves to the rules of this nature, and there first begin with such as concern the Magistrate and Subject.

§. II. Of the Magistrate and Subject.

THe Magistrate hath his power of God, Rom. 13. 1, Let him not think much to take his direction from him, the wisdom of God saith, counsel is mine and sound wisdom: I am understanding, I have strength, By me Kings reign and Princes decree justice: By me Princes rule, and Nobles, even all the judges of the earth, Pro. 8. 14. 15. 16. Take her advise and she will lead you in the way of righteousness, in the midst of the paths of judgment, that the may cause those that love her to inherit substance, & she will fil their treasu • e. Pro. 8. 20. 21. Large promises and to the heart of Princes, have they but faith to trust her of her word, sure they shall never see that time, wherein one man ruleth over another to his hurt, Eccles. 8. 9. Oh blessed are they that keep her ways, Pro. 8. 32. Hear then the Instruction and refuse it not.

God hath thus ranked all in Government, they are The King, as supreme: The Governors sent by him. 1 Pet. 2. 13. 14.

Accordingly he hath ranged his precepts and Counsels to Kings▪ Inferior Magistrates.

He hath Charged his king for His kingdom, His court: both for Piety, Policy.

For Piety in his Government;

1 That he have the book of God with him, to read in it all the days of his life Deut. 17. 19. 20 that nei • her pride may make him outrageous to his brethren, nor impiety disobedient to God.

2 That he cast his scepter at Christ's feet: and give him the kiss of subjection. Kiss the Son, lest he be angry, offer him your auxiliary hands and faithful mouth, Psal. 2. 12. shall ye lose by it? honor him, and for a recompense, he will honor you. 1 Sam. 2. 30. maintain his King • ome, your dominion shall • ee siable, your name shall endure forever and be continued as long as the Sun, Psal 72. 18. 17. be a nursing father to his Church, ( Esa 49. 23.) and thy Cities shall fl • urish like grass of the earth, and here it belong to kings.

To cut off false Prophets: Heretics and perverse and incorrigible seducers, and blasphemers, Lev. 24. 16 2 King. 23. 20. Dan. 6. 23. these are the pest of Church and state.

To throw down the Altar of Baal, and not to suffer Altar against Altar, Gideon • ke erect the Lord's Altar, Iehouahshalom, but down with the Altar of Baal and the grove that is by it, so shalt thou purchase that excellent and new name Ierubbaal, and let Baal plead against thee, and Balaam curse too: Oh that all Princes would set for their patterns those famous kings, and rulers, the Lord's worthies, fathers in Israel Asa 2 Chro. 15. 8. 12 13. 14. 15. 16. Hezekiah 2 King. 10. 4. 5. 2 Chro. 31. 1. Josiah 2 Chro. 34. Nehemiah; Neh. 13.

To publish Edicts for the maintenance of true religion and to see that Christ's doctrine and discipline be preserved 2 Chro. 29. 9 Dan. 3 29.

3 That he prouideable men, such as fear God, to be Governors and judges under him. Exod 18 21. The wicked walk on every side, when vilest men are exalted. Psal. 12: 8. and Solomon tells us what experience makes good, when the wicked rise, men hide themselves: but when they perish, the righteous increase, Pro. 28. 28. but who are they; Encroaching Abimelecks, soothing Absalom's, Ambitious brambles, and flattering Doeg's.

For Policy,

1 He must care for the weal of his people, to this must he look as to the Pole star while he guides the ship of the common-wealth, maintaining their inheritances, liberties, privileges and persons, to this end it is his part to see that his people may increase, their multitude is his honor; their decay, his destruction, Pro. 14. 28. and chiefly provide that righteousness may flourish among them, for righteousness exalteth a nation, but sin is a shame to any people, Pro. 14. 34.

2 He must see that judgment may flow down, as the rivers, the kings strength should love judgment, Psal. 99. 4. hereby shall he establish both the land and his own throne, Pro. 29. 4. 14. this note was the Swa • ne-song of the sweet Psalmist of Israel, which the God of Israel, the rock of Israel, spake to him, he that 〈…〉 th men must be just, ruling in the fear of God. and he shall be as the light of the morning when the Sun riseth; even a morning without clouds, as the tender grass springing out of the earth by clear shining after rain. 2 Sam. 23. 1. 3. 4. It is his glory to sit personally on the throne of judgment, and the fruit is great, he scattereth away all evil with his eyes. Pro. 20. 8. Every king is • judge, though every judge be not a king.

3 It is his Glory to search out a matter, Pro. 25. 2. The holy Ghost records herein the high praise of King Solomon, 1 King. 3 16. to the end, deciding the case between the two harlots. And Job saith of himself, I was a father to the poor, and the cause which I knew not I searched out. Job 29. 16.

4 He must abominate all wickedness, Pro. 16. 12. This is the Groundsell of the kingdom of God • own Son, Psal. 45. 6. especially 1 Harkeni • g to flattery and lies. Pro. 29 12. 2 The condemning of the just Pro. 17. 26. 3 To s • ite Princes for equity Pro. 17. 26. 4 Carn • ll confidence, 5 Covetousness, 6 Polygamie, Deut. 17. 16, 17. 7 Drunkenness and Gluttony, Eccles. 10 17. Pro. 3. 2. 3. 5. 8 Las • iuiousnesse, Pro. 31. 2. Eccles. 7. 28. 9. Chil • ishnesse, Eccles. 10. 26. 10 Oppression, Pro 28. 16. 11 Wilfull inflexiblenesse, Eccles. 4. 13. 12 Allyance with the open enemies of God's truth. 2 Chr. 19. 2. & 20. 35. 36 37.

5 He must look to these virtues, mercy and truth, the best court of guard, Pro. 20. 28. Power over his passions, Pro. 25. 28. & 16 32. Bounty, as the prolonger of his days, Pro. 28. 16. Wisdom to scatter the wicked and bring the wheel over them, Pro. 20. 26. Temperance, Valor, Pro. 30. 31 Secrecy or reseruednesse, Pro. 25 3.

6 He must bestow his favors on the deserving, Pro. 19 6. and by no means exalt a servant over Princes, this is one of the four things which the earth cannot bear, Pro. 30 22. and 19 10.

7 He shall do wisely and safely in peace and war. if he do all by Counsel, Pro. 24 6.

For his household both for piety and policy, I persume not to deliver ought of mine, as neither durst I in any of the rest, but shall content myself with what is delivered in the Psalm 10 1. Which presents all kings of the earth with a perfect draught of heavenly Government.

He but give the sc • le • ion, or Anatome, which will be found excellent to behold: but much more amiable, were it covered with flesh and skin. Yet if any in high place shall chance to look on it, that same God that gave life to dea • and d • y bones, that same God I say, breath upon these lineaments, that life may enter into them.

Here is in this 10 1. Psalm, a Prince taught of God.

For the manner of instruction,

1 In a third person, David, on whose heart was drawn this sacred plat-form, that no • e might conceive it to be some Platonicall Idea, and reject it as vna • taineable, nor any take it for some mean piece, unworthy a royal and brave spirit.

2 In a Psalm, that while it is sung, and the doctrine with warbling Notes, suits the heart through the ear, the spirit of government and of God, that was on David, might fall on him. A Psalm of David.

For the matter taught:

The graces Royal, mercy and judgment, which graces are caracteristicall to a King, the limits of his proceedings, the glory of government, the qualifiers of reformation:

The end and aim taken with a single eye, the glory of God, verse 1.

The rules for administration of royal power, whose

ORDER teacheth,

1 That the rise must be at his own person and spirit.

An evil man cannot be a good King.

That his sentence may be divine on the throne, Divinity must be engraven on the door posts of his soul, in the table of his heart,

2 That the next principal care must be for his house, lest from thence profaneness & wickedness go forth ou • r all the land.

3 Then soon shall he set and see Church and State happy.

Nature respecting,

Integrity, that it be whole, sincerity, that it be in truth.

HIMSELFE, that he

Keep piety, a perfect way.

Prudence in a wise behavior.

Uprightness, whose

Seat, the heart.

Nature, integrity that it be whole.

Sincerity, that it be in truth.

Use, walking in it.

Place of exercise, the house, and of entireness, at home, as well as in foreign dealing, in his house, as well as in God's house.

All which must be followed, with

Patience, never in ought hasting the Lord's decrees, or hasting to ill means.

With prayer, in a lowly dependence upon God for assistance.

With an eye ever to his death, and the time of reckoning, when account must be given of the stewardship, verse 2.

That he avoid

Presumption,

Idolatry, the thing of Belial, which hath nothing to do with Christ.

Apostasy, verse 3.

Frowardness of heart, wayward against God, and bitter towards man.

Acquaintance with lewd persons, and wicked things verse 4.

2 HIS COVRT.

Abandoning

The whispering Slaunderer, verse 5.

The ambi • ious proud man,

The deceitful,

The Liars, verse. 7.

Entertaining

The faithful, the plainehearted,

The godly, the upright-lived. Of these will he take

1 For counsel,

With great choice, his eye set to the work.

Looking to their fidelity and piety, else wisdom is but emptiness in heart.

Babling in word.

Folly in deed.

Taking of the Natiues, not strangers, who cannot tender so well the good of the State.

Men experienced in the aff • ires of that State.

Giving them liberty to sit with him in counsel, and to speak their consciences freely, verse 6.

2 For service, who is so fit as a man of a good conscience, that prefers uprightness in his ways, before all things in the world.

3 HIS KINGDOME, the civil state, the Church.

Punishing malefactors with diligence, dispatch, constancy, and impartiality.

The end of all is the good of the Church and State, being the Lord's rather then his, verse 8.

Hitherto of the supreme Magistrate: all others are Governors sent by him, the specialties of their duty are contained in these following rules.

1 They must know the power given into their hands, that accordingly they may execute their office. Some have a greater power, some a less, conferred upon them, some in peace, some in war, some Counsel • rs, some Senators and Judges, &c. Some law-keepers, as Justices; what ever the power entrusted to them be, that must they understand, that he a • rogate not what belongs not to him, and that he neglect not what he ought to see to.

2 They must remember they are to give account, as to God, so to the King: whose mouth, eyes, and hands they are.

3 Their characteristicall properties, and the virtues they should press unto, are these following.

1 Wisdom and understanding, Deut. 1. 13. Government is the feeding and leading of the people: He that is Governor, must be provided of the instruments of a Pastor, thou must be experienced in the affairs thou would • st manage, that thou mayest lead the people by the discretion of thy hands. This is the ability to apply the power that is in thy hands to the good of the State, as the matter shall require. Great is the good may come by such wise Magistrates: By a man of understanding and knowledge, the state of the land shall be prolonged, Pro. 28. 2.

2 Courage and zeal, able valiant men must they be, masters over their passions, and stout in their places, Exod. 18. 21. Masters over their passions, else rage will transport, favor will bow, and every other passion of the heart bear sway to the perverting of judgment, and blinding the eye of right reason.

Courage also needful here, if anywhere, for it is thy part to take the prey out of the Lions mouth, to rescue the innocent made a prey; to maintain the right of the fatherless, Job 29. 17. It is thy part, without fear of man's face; equally to impart justice to all: it is thy part to rise up against the monsters of the time, Drunkards, Blasphemers, Swearers, Fornicators, Idle persons, and the like. What heroic spirit hadst thou need of, to stand in the stream, and turn the current of the time? Is it a soft, timorous, sheepish spirit; is it not an undaunted heart that beseems you? Stir up thy spirit, contend for God, for thy Country, for thy King, for thy charges good. Would any stay the sweet streams of justice from running down in the streets? pray with Nehemiah, O God, strengthen my hands, Neh. 6. 9. 11. Doth any offender ask, is it peace? answer with that courageous, what peace so long as thy wickedness remains? and when thou findest the mistress of disorder, the mystery of the knot of wickedness in the place where thou art: if it scorn thy proceedings, cry who is on my side, who? Let not her painted face allure or entice, cry throw her down, and then trample her under feet, 2 King. 9. 22. Do great ones offend, contend even with Nobles, and let them feel the dinte of thy sword, Neb. 13. dost thou think of the trouble; Ease slays the foolish, and delicacy is not to be looked for in government, dost thou fear oppositions? Deale courageously, and the Lord shall be with the good, 2 Chr. 19. 11. So shall the wicked fear, the godly love, and all reverence thee, but if not, thou and thy authority will be contemned, and kicked-against by every worm.

3 The Fear of God, whose is the judgment, who sits with them in the judgment; 2 Chro. 9. 6. 7. Exod. 18. 21. What dost thou a Ruler in Israel, without religion? God sitteth in the assembly of God's, and fearest thou not him? Thou canst not do justice, that carest not for religion; well is the unjust Judge described by our Savior in the parable, he feared not God, neither regarded man, Luc. 18. 4. But who is the Magistrate that fears God?

He that feareth nothing but the offense of God, not the face of man.

He whose care is to promote religion, and to do good to the house of God, Neh. 13. 14.

He whose conscience leadeth him to the duty he oweth, without looking on what will follow: that he refers to God.

He that dares not justify the wicked, and condemn the righteous, Pro 24. 25.

He that dares not violate the band of his oath.

He that dares not use his power, or rather, abuse it, as an instrument to wreck his private revenge, nor despise the poorest under his rule, nor wry for affection, nor respect a poor man in his cause, nor follow a multitude to do evil, Exod. 23. 2, 3.

He that ruleth as one that must give account of his power.

He to whom that is as impossible which he may not do, as that which he cannot do.

He that thinks nothing impossible to do which his place requireth.

4 Lovers of truth they should be, men of truth, sifting out the truth, standing for the truth, hating tale bearers, prompters, and sycophants, the false pleadings of unconscionable Counselors, the juggling conueiances of Attorneys, and bringing judgment to the balance.

5 Justice which carrieth an equal hand in all causes and cases, it heareth causes speak, not persons, it knoweth not bribery against, nor for the innocent; it shaketh his hands from such gains, it hath both ears open, but never an ear to lies; it dares not say with Cain, Am I my brothers keeper? It casts out pity and favor, it hath a bended brow on the whisperings of a great neighbor; it fears to be accessory, by admitting needless suits, protracting just suits, and rash imposition of oaths; it scorns to look at displeasure, revenge, or recompense; in a word, as a just law is an hear • without affection, an eye without lust, a mind without passion, a treasurer which keepeth for every man what he hath, and distributeth to every man what he ought to have: so is a just Ruler.

6 Hatred of covetousness, as the root of all evil, as the canker of all the former virtues, a right hand full of bribes, hath a left hand full of mischief for his companion. And is it not abhominable, that a slave to Mammon should Lord it over men? to set your hearts against it, remember what Paul calls it, filthy lucre.

4 Remember the end of your ordination and mission, which is, for the punishment of evil doers, and for the praise of them that do well, 1 Pet. 2. 14. Thus ye carry not the sword in vain, Rom. 13. 4.

So far the Magistrates duty: now to the duty of the Subject.

The Subjects duty is contained in these.

1 Honor, Rom. 13. 7. For they are powers, the Sun and Stars shining in the firmament of the State; they are God's, both as God's deputies and Viceroys; and as they bear his image in authority and souer • ignty, speak not evil then of dignities; conserve their actions in the better part, fear and reverence them, and be thankful • or them, Eccles. 10. 20.

2 Obedience, Tit. 3. 1. knowing that God is the author of Magistracy, Rom. 13. 1. and Magistracy is ever good, even when the Magistrate is evil. Great also is the good by Magistracy received; public peace and perfection, that we might enjoy temporal things in safety, and follow our callings in quietness, and a receptacle for the C • urch, where she may lodge, as in an Inn; and if they be God's that are in power, they are the very nursing fathers, and nursing mothers of the Church.

3 Loyalty, whereby we resolve and endeavor to the utmost of our power, to preserve and uphold the persons, rights, perogatives, crown and dign • ties of Princes.

4 Maintenance, paying tribute, Rom. 13. 7. So did our Savior, giving to Caesar that which is Caesar's.

5 Subjection and submission, 2 Pet. 2 13. Rom. 13. 1.

To their laws, punishments, injuries, as David and Christ, and the Apostles, submitted to the injurious dealing of Saul, Pilate, and the Tyrants, when perhaps they could have made resistance.

6 Prayer, 2 Tim. 2. 1.

And all this.

To all sorts of Magistrates; to the King as supreme; to Governors sent by him, 1 Pet. 2. 13. 14.

To every of their ordinances, though human, if not contrary to God's word, for there we are to obey God rather then men, and be it his commands be in point of God's worship, so far as belongs to the circumstances, How and when, being in things indifferent in their own nature, and that he also profess to disclaim all opinion of holiness, worship, merit, and necessity, there must we be subject.

And all this

For the Lord's sake, and for conscience sake, Rom. 13. 1 Pet. 2. and notonely for fear, with cheerfulness.

Our bodies and goods at their disposing, not our souls and consciences.

Without suspicion of them, or evil thoughts.

And all this by all subjects: as,

Though we be Christians, and the Magistrates Pagans:

Though we be strangers while we are wi •• in their gates.

Though Church-men, Rom. 13. 1. even every soul.

And in all, be sure thou meddle not with th • se that are given to change, or the s • ditious Pro. 24. 22. But fear thou the Lord and the King, and put not forth thyself in the presence of the Princ • , nor stand in the place of great men, Pro. 25. 6. 7. But i • thou be a Courtier, some particular rules must be added.

1 Look after wisdom, without which, thou wilt▪ bring shame even upon the face of Majesty, Pro. 14. 35. This true wisdom is founded on the true fear of God, and is attained by meditation in God's statutes, Ps. 119. 13. This wisdom will do that which riches and diligence, or remove from his presence, will not, even pacify the wrath of a King, which is as messengers of death, Pro. 16. 14. Eccles. 8. 3.

2 Let righteousness and grace be in their lips, proceeding from the unfeigned love thou bearest to pureness of heart. These are the delight of Kings, these draw the love of Kings, Pro. 16. 13. & 22. 11.

3 Diligence in thy business will make room for thee in the Kings presence, Pro. 22. 29.

4 If thou have by ignorance, or against thy will offended thy Lord and master, rush not headily to what may enrage him, lest thou sin against thine own soul: but by long forbearance and soft answers, show thy patience: this hath eloquence to persuade, and a secret force to break the bones, Pro. 20. 2. & 25. 15. Beware how thou stand in an evil thing for he doth whatsoever pleaseth him, Eccles. 8. 3.

5 Improue thy power, though to hazard of place and life; if the matter so require, for the good of God's Church and religion, after the famous examples of Hoster, chap. 4. 16. and Nehemiah, chap. 1. 11. & 2. 1. 2. 3 4. 5.

If thou art an Ambassador, there is requisite,

1 Wisdom and prudence, to know thy place and employment, and how to apply it to the occasions, and this wisdom guided by piety, He that sendeth a message by the hand of a fool, cutteth off the feet, and drinketh damage, Pro. 26 6. Eleazar, Abraham's servant may be the pattern for them in this point, and those that follow, Gen. 24.

2 Faithfulness in the business committed to him, it is health, & re • reshing to the soul of him that sent him, Pro. 25. 13. & 13 17.

3 Expedition and speed, when the desire cometh, it is a tree of life, but hope deferred, maketh the heart sick, Pro. 13. 12 As vinegar to the teeth, and as • moake to the eyes, so is the sluggard to them that send him, Pro. 10. 26.

I • a Counselor of State, these special directions.

1 Let pie • y be at the right hand of policy, never give advice to strengthen the hands of thy sovereign, by enterprising any evil action, as did cursed Achitophel, 2 Sam. 16. 21. 22. Neither advise thou against the public good of the people, as if a King were not absolute, that tendered their grievances, as did R • hoboams green-headed Statesmen, 2 King. 12. 10. 11.

2 See thou give a right answer, and seasonable, everyone then will kiss thy lips, and thy word fitly spoken, will be like apples of gold with pictures of silver, Pro. 24. 26. & 25. 11.

3 Be acquainted well with the Histories of the Old Testament, and the menaces of the Prophets which threaten National plague • against National sins, that those sins and their spreadings may be wisely discerned and prevented: and account it the chiefest part of thy wisdom, not proudly or scornfully to observe those threatenings written in Scriptures, or pressed by God's Ministers: Solomon saith, scornful men bring a city into a snare, but wise men turn away wrath, Pro. 29. 8. Sure it is the Lord never brought a sweeping judgment on a people, that once he hath taken for his own by covenant, but the same might have been foreseen in the warrings of conscionable Ministers, that ambitiously seek not themselves, if their admonitions had been observed.

4 Seek the good of the op • ressed, and think not of excuses to withdraw thy helping hand. If thou forbear to deliver them that are drawn to death, and those that are ready to be sl • ine; if thou sai • st behold we know not; doth not he that pondereth the heart, consider it? and he that keepeth thy soul, doth not he know it? and shall not he render to every man his works? Pro. 24. 11. 12.

5 In all determinations, cast first for compassing the means, readily to bring them about: Prepare thy work without, and make it fit for thyself in the field, and afterwards build thine house, Pro. 24. 27.

These concern the Magistrate and Subject, the essential parts of a Common-wealth: we descend next to the family, and there first, form the Husband and Wife.

§. III. Of the Husband and Wife.

THe first couple in the family, in order of nature, and in the erection of a family, is the Husband and Wife: where duties of sour sorts concur to their well-being.

Fundamental.

Mutuall, in which both stand equally charged.

Particular, which both owe a part.

Such as arise of these.

1 The fundamental duties, concern their holy coming together, which ought primarily to be heeded, for matching together according to God's 〈1 page duplicate〉 〈1 page duplicate〉 ordinance, we may depend upon him, for a blessing on his own ordinance, whereas a godless entrance brings necesarily (unless God by an high hand direct it) misery and m • n • fold inconveniences, together with the wrath of God: what then are these duties?

1 One man must have but one woman at once, nor one woman more then one man, thus in the institution of marriage, Gen. 2. 24. Upon which the Prophet Malachi comments thus: Did he not make one; yet had he the residue of the spirit • and wherefor one? that he might seek a godly seed: therefore take heed to your spirit and let none deal treacherously against the wife of his youth. For the Lord the God of Israel saith that he hateth putting away. Mal. 2. 15. 16. and our Savior readeth it. They two shall be one flesh: and the Apostle Paul calls it the Law of the Husband or of the wise. Rom. 7. 2.

2 Theremust be observed a sufficient distance in blood, by those that enter this estate, that the marriage be not inc • stuous, so the degrees forbidden are set down in Lev. 18.

3 Equality in religion is on both • ands to be looked to, that we be not unequally yoked with unbelievers: and equality may be extended also to age, estate and dispositions, that to the being this latter to the wellbeing of marriage. 2 Cor. 6. 14.

4 Freedom from the law of another husband or wife, as that she be not the betrothed or unjustly divorced wife of another man.

5 The Consent of parties, that the match be not forced, and of the Parents or Guardions, that the match be not stoll • n,

6 The avoidance of persons infamous or foully dis • ased with the Leprosy, the French Poxe or the like:

These rules let all observe that would lay an happy foundation of a holy family, respecting their own or their posterities good: whereas he that dare over-leap these bounds, and break into holy wedlecke, may expect the curse of God, without repentance staying his hand lifted up.

2 The mutual duties of husband and wife are

1 Matrimoniall fidelity, that he play not the baggage with the wife of his youth, and that she forsake not the guide of her youth nor forget the Covenant of her God. Mal. 2. 15. Pro. 2. 17.

2 Matrimoniall love,

3 Due benevolence, the one not defrauding the other, unless it be with consent and that for a time, that they may give themselves to prayer, lest Satan tempt them for their incontinency, • Cor. 7. 3. 4. 5.

3 The particular duties: and so the duties of the Husband first, are these,

1 Cohabitation, dwelling with her as a man of knowledge: dwell with her, not dwell with drunkards, whores spend-thrifts gamesters, not spend thy days in tippling houses and taverns, no, nor ever or most an end in thy neighbors house. And dwell with her as a man of knowledge, for prudence beseems him to whom dominion and rule is given, neither is it permitted to them, but on condition, that they wisely govern them: for seest thou a man not able to rule himself, how shall he rule his wife? Where should knowledge reside but in the head? else may we say with the wolf in the fable o quale sine cerebrocaput? Know then, thy authority over thy wife is not tyrannical, knowledge is opposed to tyranny, passion, testinesse, which distempers of heart it easily suppresses: but that barbarous imprudency which knows how to define of nothing aright is the cause of arrogancy, tyranny and injurious dealing.

2 Honor to the wife as to the weaker vessel and as one that is or may be coheire of the grace of life with thee, as the help given thee of God, thy only like, and now as by creation, so by conjunction in Matrimony, thine own flesh: not trampling on her because the weaker, but therefore putting on her the more abundant honor: this is done.

1 By using her as thy companion, thy glory, with all signs of estimation according to her rank in the family, and her relation to thee, respecting her as the Lord gave her to be, thy help, thy like, thy companion in life. 1 Cor. 11. 7.

2 By covering her infirmities. in Giving soft Answers in her waiwardnesse, and showing her her fault afterwards. Forbearing to speak to her disgrace before others.

3 By pleasing her in what ever may be to her edification. I Cor. 7. 33.

4 By suffering thyself to be entreated, admonished and advised by her in cases reasonable and good, Gen. 21. 12. whose advise would be good, for God hath framed her fearful and thee stout, and resolute, her suspecting all dangers, and thee looking to thy attempts, not to light objections, which sometimes not regarded are the greatest over throws to weighty undertakings.

5 By entrusting her with such things as are meet and her gifts are fit for in the family and in thy estate, not commit • ing them to servants or others before her. Pro. 31. 11.

6 By yielding her freely all due praises Pro. 31. 28. 29.

And that both these may be performed, hear a third duty.

3 Love, the character of a good husband, chiefly required, wherein the man is ready soonest to err, that which maketh his authority sweet and amiable, and best framing the wife to a cheerful yielding of her reverend subjection to her husband. Herein fashion thy heart to all affectionateness, err thou in her love continually saith Solomon, Pro. 5. 19. Rejoice with her, all the days of thy vain life. Eccles. 9. 9. Be not bitter to her in words, quarrellous, testy, passionate, reproachful for her infirmities or deformities, nor in deeds in discourteous usage, unjust restraint, and blows. Col. 3. 19. but nourishing and cherishing her as thine own flesh: and tendering her souls good by counsel and comfort.

4 Providence in two things

1 In maritall protection, Ruth. 3. 9.

2 In procuring necessaries for the wi • e Esa. 28. 3. According to ability, so laboring in his calling that he may provide for her while he lives, and leave her somewhat when he dies.

5 Piety, going before her in all holiness and godliness; chiefly.

In prayer in the family, 1 Tim. 2. 8. by which our meats and labors are sanctified and without which the family is in danger of God's high displeasure, Ier. 10. 25. and he himself beareth the brand of a profane A theist Psal. 14. 4. of the lets and hindrances of this duty he must especially beware, 1 Pet. 3. 7.

In family instruction, Gen. 18. 19. Psal. 78. 2. 3. 4. Deut. 66. yet not intruding into the Ministers office, as taking upon him to expound further then the recital of what he hath learnt, and the application of plain texts, to the necessities of the family, the places before alleged tell wherein this duty lieth.

These are the duties of the Husband more especially, the duties of the wife are these.

1 Obedience in all things, subjection to her own husband I Pet. 3. 1. Tit. 2. 5. Ephe. 5. 22. This is the Character of a good wife; to be wise, prudent, chaste, rich, beautiful, loving, yea religious, without obedience is not pleasing to God, nor agreeable to nature. This subjection is due to him, be he poor or rich, if she were a Lady & he an Husbandman, Vashti the Empresse is not exempted in this point, Hest. 1. 12. 20. She must Submit to his directions, 2 King. 4. 22. Ephes. 5 23. and to his restraints about diet, apparel, and company, Gen. 3. 19. so subject that she desire to please him. 1 Cor. 7. 34.

2 Honor, as to her superior and head, 1 Cor. 11. 3.

In giving reverent titles, 1 Pet. 3. 6.

In being his image or his glory, bearing forth the amiable and praise-worthy qualities that are in him, and bearing her self according to his degree and place at home & abroad. 1 Cor. 11. 7. and representing his authority in the family in his absence.

In living without suspicion, making the best construction of his doubtful actions: Michal offended in misinter p • eting David's dancing before the Ark.

In leaving to him the secrets of his public employment, keeping her to her own measure for domestic affairs, especially if he be a Magistrate or Minister.

3 Fear: let the wife see that she fear her husband, Ephes. 5. vlt. this is shown,

By reverent behavior before him, not rude, bold, and audacious.

By avoiding what may provoke him to anger, dislike and grief.

By giving soft answers when he is angry, Pro. 15. 1.

By forbearing brawling, passion, or frowardness, even with others in his sight.

By making him her Couering when they are abroad, many women are intemperate and willful, Pro. 27. 15. 16. and like oil in the fist.

4 A chaste conversation coupled with the former fear, 2 Pet. 3. 1. rare was the severity of ancient times, when an heathen could by Isaac's sporting with Rebecca, know they were married.

5 Modesty and sobriety in apparel 1 Pet. 3. 2. 1 Tim. 2. 9. and here whateuer maketh for vain pomp or for enticement, are worthily reproved.

6 A meek and quiet spirit. 1 Pet. 3.

7 That she be an help to him, she must do him good and not evil all the days of her life. Pro. 31. 12. Gen. 2. 18. and so.

1 In the education of children both for nursing them, and for instructing them under her husband. Pro. 6. 20. and 31. 1. indeed her husbands authority excludes her from sole instruction in the family, but under him it rests chiefly on her in their infancy and childhood, then shall her children rise up and call her blessed, her husband also; and he praiseth her. Pro. 31. 28.

2 In his temporal estate and the commodities of this present life, and so there is required of her,

1 That she be diligent in labor, for him and the good of the family: shown three ways.

In Getting: laboring with her hands, Pro 31. 16. not eating the bread of Idleness, verse. 27 Sarah kneaded dow, Gen. 18 6: Rebecca skillful in Cookery, Gen. 27. 14. and Tamar David • daughter 2 Sam. 13. Much more then ought our Nobles and Gentlemen be some way Employed, when as the weaker sex is thus charged. And truly she is deeply charged what ever our dainty dames do ween, as

1 To seek employment and not tarry til employment find her, and some • thing fall out she cold find to do, verse. 13.

2 To take to any labor fit for her sex: as spinning, verse 13, 19.

3 To do it willingly verse. 13.

4 To rise ea • lie to it verse, 15. 18.

5 To be constant, not changing from work to work, but strengthening her arms.

6 To spend her time in profitable work, (not in fine work good for nothing, but to show skill) as Carpets, verse. 22. Sheets, verse. 24. The clothing of her family, husband, and children, verse. 21. 23. I know n • t which is better, the bread of Idleness, or the bread of Curiosity.

In guiding both what she hath got and her family: what she hath got, not locking it up in a chest, not laying it out on trifles, but in necessaries: she considers a field, and buys it, Pro. 31. verse 16. and guiding the family, giving their portion of meat to the whole household: of work to the Maides, verse 15. Ouerseeing the ways of her household, verse 27.

In preserving what her husband provides, so that his heart rests in her, he shall have no spoil by her, verse 11. She must not be wasteful: this is to pull down the house with her own hands: and ever the more closely done, the more sinfully, Pro. 14. 1. She must not spend without consent, much less entertainment of such as be suspected, or disliked by the Husband.

2 That she be careful to advance her Husbands reputation,

In adorning him in seemly and fit apparel, verse 23.

In seeing to his children and servants, eu • n to the meanest of the house, for their convenient clothing and handsomnesse, verse 21.

In keeping her feet within her own house, Pro. 7 11.

In covering his infirmities.

3 In his spiritual estate she must be an help, as being an heir with him of the grace of life, 1 Pet. 3. 7. By furthering all good duties, as Prayer, Thanksgiving, Repetition of Sermons, Conference, by being a comfort to him, in afflictions, in diseases: By admonishing him wisely and submissiuely, Gen. 21. 12. For she is not bound to conceal his drunkenness, whoredoomes, and the like.

Thus have you a draught of a Wife, and of an help meet for her Husband: here may all married women see their duties, and their fails.

These are the particular duties of man and wife.

4 The fourth sort are such as arise of these, and they are, the honor & love of one another's friends, mutually, which much uniteth affections, and preventeth causes of dissensions.

Thus of the first couple in a family: The second relation is that of Parents and Children.

§. IIII. Of Parents and Children.

THe duties of Parents and Children are of two sorts, Mutuaell, and Seuerall, and these either the duties of Parents, both together; and each apart. Or of Children.

The mutual duties of Parents and Children, which both owe one towards the other, are two.

1 Natural affection, called by the Greeks, 〈 in non-Latin alphabet 〉 , It is a love which none can feel, but they. It hath in it the yearning of the bowels over the party lo • ed; it is heathenish, and more then brutish, to be without natural affections, Rom. 1.

2 Prayer, for each other.

The duty of both Parents is,

1 Education both in religion and the true fear of God, Ephes. 6. 4. And in some honest trade of life: and for this cause must they observe the inclination of their children, and accordingly dispose of them, Prov. 20. 11. & 22. 6.

2 Prouision for their estates and marriage: for their estates, it is their parts to lay up for them as God shall bless them, 2 Cor. 12. 14. yet here remember, that thou with-hold not thy hand from works of charity, because thou hast many children; nay, for this very cause, let thy hand be more liberal, thou hast the m • re to entreat the Lord for, the more sins to be broken • ff, the more consciences to be purged, the more souls to he d • liuered: thus Job offered sacrifices for his children, and reckoned that as laid up: David saith, the righteous, is ever merciful, and le • d • th, and his seed is blessed, Psal. 37. 26. I • thou study more for an earth •• ▪ then an heavenly patrimony for them, saith Cyprian (which is to commend thy children to the Devil, rather then to Christ) thou art in a double fault, both that thou prouidest not the succor of God the Father for thy children, and that thou teachest thy children to love their patrimony more then Christ. Secondly, they must leave them what they have received of their Ancestors, Pro. 19 14. Thirdly, they must set their houses in order by Will, respecting therein the first borne, unless by some grievous crim • , he hath otherwise deserved, as did Reuben, Gen. 49. 3. 4. Deut. 21 17. 2 King. 20. 1. 1 Tim. 5 8. If he have and do deserve disinheritance, the Father or Mother, as I take it, may not do it in that state which descended from his Ancients; for God hath there made him heir, and to meddle with it for time after their life, is to put forth the hand to that which is not theirs, but his: and be it that he is like to be the ruin of the house and family, yet this none knoweth, and if God will ruin it thus, who shall let it? the way to uphold it, if any, is prayer, good instruction, reformation of our selves, and the maintenance of God's house and worship, that he may say, as he did of David, I will build thee an house, 2 Sam. 7. 11. In lands of our own purchase, and all other goods th •• a • e our own to dispose, as well as to enjoy, we ought to respect the deserving children. This for their estate • s, their marriage is also to be looked unto by the Parents, as they see their i • clination and necessity: the wa • t of care herein, is the cause of mi 〈…〉 of many youth.

3 M • d • rate & due correction by word, Pro. 13. 24 & by rod, Pro. 22. 25. & 19. S • . & 23 13. 14. & 29 25. In giving correction, this must be obs • ru • d for the manner, 1 We must admo •• sh 〈◊◊〉 of God's word, convincing them of their faults, without bitterness of spirit, Col. 3. 21. 2 We must not provoke them to wrath: which is two ways done: I By words, when we burden them with unjust things in the whole, or in p • rt, or lade them with unjust and unmeet, and vnbeseming precepts. True, this latter sort of Commandments ought to be obeyed by the children, yet through corruption it hath in it I know not what matter of provocation, and Parents should avoid them: or else when we pursue them with • epr • chfull words ever chiding and rating them. 2 By d • eds, in indiscreet and violent passion, while we • correct: in the kind • of corre •• ion, th • r • d is a • p • inted, and not such as may indang • r health, in the number of stripes, no • so long that thy brother should seem vile in t 〈…〉 eyes. This may at the be • t enforce, but never teach. And lastly, in partiality, immoderately loving one above the rest, which doth greatly exasperate and provoke, as we see in Ios • phs brethren: in this S. Ambrose blameth Jacob, who should wisely have concealed his affections, Gen. 37. 3. 4.

The duty of each apart is,

The duty of the Mother to nurse her children if she be able; the barren womb and dry breast is a heavy curse, Hos. 9. 14. Nature teacheth it to all women, which giveth with the fruitful womb, a moistened breast. There are only two cases wherein she is exempted from this duty: 1 In deficiency of nature, when she hath not milk: 2 In da • ger of life through weakness. But pride is usually that which causeth them to put off nature.

The duties of children to their Parents, are these five.

1 Honor, both inward in an holy esteem of them, tenderness of respect, and observance towards them. And

Outward in reverend behavior, in speech and gesture.

2 Obedience, in special at sometimes, as in the choice of their 〈…〉 lings.

In the election and disposing of their marriages. Thus did Isaac, Gen: 24. Thus even Ishmael, Gen. 21. 21. and Jacob, Gen. 27. 46. This power hath every Father over his Virgin, 1 Cor. 7. 36. 37.

More generally at all times, so they must obey for the matter, in all t • ings that are not si • full, Col. 3. 20. Ephes. 6. 1. And for the manner, 1 With readiness to hear and receive instruction, Pro. 1 8 2 With ind • auour to fulfill their desires by labor, or otherwise. 3 With submission to their rebukes, Pro. 13. 1. R • stra • nts in dy • t, apparel, and recreations, and to their corrections. 4 With all meekness, expressed by obeying w • th • ut inquiring, murmuring, or contendi • g. 5 Without respect of profit, else it is base and mercenary.

3 Fear to displease, Levite. 19. 3.

4 A covering of their i • firmit • es, • ulpable or miserable only, as of age, body, or mi • de. The contrary to this was Chams sin, Gen. 9. 21. 22. which first brought in the curse of servitude.

5 Thankful requital of their l • ue and care, which is three ways chi • fly performed.

1 By our good behavior, being a crown to our Pa • ents, and not sons that cause shame, Pro. 17. 6.

2 By aiding and rel • euing them, if they be in need, 1 Tim. 5. 4. after the example of Joseph, this is called in Greek, 〈 in non-Latin alphabet 〉 , to remunetate and requite a benefit received, derived of ••• , vicissim, again, and 〈 in non-Latin alphabet 〉 , which signifieth a Stork: for this instruction is read us in natures school; the Stork, when her damme is old, and labors of age that she cannot flee, she beareth her on her own wings into the meadowes and places where they feed, and when she hath fed, she carrieth her back to the nest again.

3 By care for their honor in life, in death, and after their death by celebration of their funerals, payment of their debts, as far as ability will reach, and fulfilling their will, in paying legacies or otherwise.

Here note, that the bond of relieving our Parents, pa • le • h upon the heirs of the children, or Executors, or Administrators: for this bur • en is joined with the goods of the child, and therefore is passed over with them, and • n • a • l • d to them.

All this thou owest,

Though thou be come to high place, or gifts, so did Joseph to Jacob, and Solomon to his mother 1 King. 2. 19. and our Savior to his parents, Luk. 1. 51.

Though they require things that may discredit thee in the world: Consider God's ordination, or be they disordered persons or foolish, pray for them, despise them not, God that knoweth what is best for thee, hath set thee in this condition, or be they thy step parents, Ruth obeyed Naomi. Yea be they but thy tutors or guardians with whom thou art left in trust, Hester obeyed Mordecai.

So far of Parents and Children.

§. V. Of the Master and Servant.

THe third relation in the family is that of Master and Servant, to form them: it pleaseth the Holy Ghost to be at much pains with, great plainness in the New testament, to show that the subjection of servants is a moral and perpetual ordinance; a servant may be Christ's freeman, as the freeman is Christ's servant, service of me • will stand with liberty of Christians: and to assure both Master and servant that God in special requires they make conscience of their dealing, as they desire to be no hypocrites in religion▪ and to have the family established, Psal. 101. 2. Pro. 14. 3.

The Masters duty is.

1 To do that which is just and equal to their servants. Col. 3. 1. justice is shown, when they require not unjust things of them, when they give just and due things to them, both in maintenance, giving them the portion of food convenient for them, Pro. 31. 15. and in wages, that it be proportionable to their work, in due time, and without defrauding them of any part of it, and if they continue with them long that they send them not out empty. Equality is shown, in not imposing more work on them then they have st • ength to do, in keeping them in their sickness, and in not despising their cause, but hearing their just defense. Job. 31. 13. 14. In giving them li ••• ty on the Lord's d • y for their s •• ules good, and in n • t giving care to every word that •• n say of them, or the 〈◊〉 . Eccle • 7. 27.

2 To give due correction, for it is an evil which the earth cannot bear, a Servant when he ruleth, Pro. 30. 21. 22. nor is it meet to bring up a servant delicately.

3 To know the ways of their household, not leaving their callings and the whole care of their business to their servants. Pro. 27. 23. Pro. 31.

4 To provide for their souls, by praying with them daily. Psal. 127. 1. 2. 1 Tim. 4. 4. 5. Ier. 10. 25. by training them up in God's fear in private instruction, by bringing them to the public means of grace, compelling them thereto Gen. 35 1. 2. 3. by choosing into the family faithful and casting out lewd servants, as the Haughty of looks, the proud of heart, liars, and deceivers, Psal. 101. 5. 6. 7. else by one such the whole family may be infected.

S • ruants owe,

1 An high account of their Masters, 1 Tim. 6. 1.

2 Obedience for the matter in all things, not simply evil, for the manner, so as to please them well, Tit. 2. 9. not only doing the work, but doing, it to their minds & likings, with fear to offend them, 1 Pet. 2. 18 Ephes. 6. 5. with fear and trembling, in singleness of heart & with heartiness, heartily with good will doing service Ephes. 6. 6. Col. 7. 23. out of conscience, as to the Lord Ephes. 6. 7. as fearing God, Col. 3. 22 which fear of God is opposed to eye-service and man pleasing 2 Sam. 12. 29. and commands that they look to God whose eye is on them, and will require an account of them how they have served their Masters, that they pray to God for their Masters, and the family and the good success of their labors after the example of Abraham's servant. Gen. 24. 12. that they show the graces of God in their calling as they are servants▪ which is the very touchstone of religion & that that adorns the doctrine of Christ our Savior, Tit. 2. 10.

3 All good fidelity, Tit. 2. 10. not purloining or filching: but thrifty, careful that nothing be spoiled, or lost, or miscarry by their default, after the example of Jacob, Gen. 31. 36. not discovering the secrets of the family, of their Masters, of their calling or trade, not eating the bread of Idleness, trusty in executing their Masters directions; & speedy in dispatch of business abroad, a slothful messenger is a provocation and irksome grief to them that send him.

4 Subjection, 1 Pet. 2. 18. to their corrections by words and blows, 1 Pet. 2. 19. 20. Pro. 29. 19. thoough unjust and above measure; so Hagar was commanded to submit to Sarah, Gen. 16. 8. 9. not answering again by way of contradiction, Tit. 2 9.

5 Moderation and contentation, in diet and apparel beseeming servants, in liberty; not gadding out of their place without leave, much less running abroad a nights, a sinful and wicked rioting, and in their company not offending their Master by bringing lewd company into the family, nor keeping such company abroad.

And this is charged on all servants, hired servants as strictly bound to it as bond-servants, old servants are tied to as much duty as those that come now to serve, religious servants as well as Pagans, men servants as well as women servants, not birth, office, gifts or means do privilege from the strict bond of these duties.

And this is due to all Masters without difference of sex, as to the Mistress, 1 Tim. 5. 14. Pro. 31 or of condition, as to the poor as well as the rich, or of disposition, be they froward or good and gentle, or of religion, be they unbelievers or believers, 1 Pet. 2. 18. 1 Tim 6. 1. 2.

Thus do, and thy service is accepted as obedience to God, Ephes. 6. 6. and the Lord will pay thee wages as well as thy Master. Ephes. 6. 8. and before God there is neither bond nor free, but all are one in Christ, Gal. 3. 28. Col. 31. 11.

Thus far of the several societies that constitute a family. We come now to the Church, and there see what God faith to the Ministers and the hearers, the Pastor and flock.

§. VI. Of the Pastor and the flock.

THe Pastor and flock are the integral parts of the body of Christ, both are fashiond for use and ornament to the body by distinct precepts, that it may not be justly spoken of them, who is blind as his messengers, who are froward as his people.

The Minister must be guided by these rules,

1 He must have a lawful calling both inward and outward, no man may take this honor to himself. The son of God glorified not himself to be an high-Priest, but God the father said, thou art my son, this day have I begotten thee. Heb. 5 4▪ that this may be understood, I beat it out distinctly. The calling of 〈1 page duplicate〉 〈1 page duplicate〉 the Minister is to be considered as it respects his calling to the Ministry or to the place where he is to exercise his Ministry. The first concerns his ordination by the Church, and his mission of God. The latter concerns his allotting by the Church to a place for the execution of his Office and performance of his duty. In a lawful calling to the Ministry is requisite, Election, trial and ordination. Election is either the Lord's taking and mission, or the Churches selecting.

1 The Lord's choice and sending is primary and chief in this calling, How can they preach except they be sent, Rom. 10. 14. God is the Author of this calling, Ephesians 4. 11. 12. he raiseth up shepherds, Micah 5. 5. Thrusts forth laborours Matth. 9. 37. sendeth workmen into his Vineyard, Matth. 20. 1. 1 Cor. 12. 28. I have set thee a watch man, saith God, Ezech. 33. 7. Which inward election or mission is known 1 By gifts wherewith the Lord endoweth, both of Christian sanctity and Ministerial abilities, that they be 〈 in non-Latin alphabet 〉 apt to teach 2 Tim. 2. 24. 2 By sincerity of heart whereby the Minister is conscious to him self, that neither Ambition, nor Coue • uousnesse, nor E • uy and the like corrupt affections but a sincere desire to Edify the Church, and the true fear of God moo • ed him to desire the Office of a Bishop: yet may he that Preacheth the Gospel look to live of the Gospel; yet this alone may not cause any to assume the work without the Churches election.

2 The Churches election, is the outward calling, which examining the gifts of the calling, which examining the gifts of the called, ratifieth and gratifieth the Lord's Election, and this is done by Trial and ordination.

3 Trial is either of life or abilities: of life, that they have a good report even of those that are without, and that there be no proceeding to imposition of hands, suddenly or rashly, 1 Tim. 3. 2. 7. & 5. 21. 22. Or by partiality. Of abilities also, el • e may not the key of knowledge be committed to an Idiot a dumb dog that cannot bark, the key of heaven cannot be used without knowledge.

4 Ordination, the rite hereof was 〈 in non-Latin alphabet 〉 , the imposition of hands this is the outward mission, done by the Ministry or presbytery alone, without the people,

The outward calling without the inward may be of force to the Office and work, but both requisite if the Minister▪ himself will have any comfort in the work, yet not the inward of the former force without the outward.

Concerning the Ministers calling to a place or charge, since there now are no Apostles (a charge I call a portion of people allotted for him to preach unto): besides all that forespoken there are requi • ed two things.

1 The allot • ing of such a man or men to such a portion of people by the Governors of the Church.

2 The consent of the people, whose voice is to • ee looked unto saith Saint Cyprian the people have chiefly the power either to choose worthy Ministers or refuse the unworthy, and the Lord saith in Ezech. 33. 2. If the people of the land take a man, this holdeth unless it be among infidels, where no church as yet is planted, there the first • lone is sufficient: as if one choice Minister were by our Church-Governors sent to the Americans, such a one deservedly bears the name of an Evangelist, as was Timothy, that such a thing may come into the heart of our governors, let us all pray.

He then hath a lawful calling inward and outward to speak to a particular congregation, whom God hath endowed with Christian graces of sanctity and Ministerial abilities, and an upright desire to glorify God and edify the people, and whom the visible Church and Governors there, have upon examination of abilities and on sufficient testimony of approved life set apart to that • unction, and ordained to execute the same: and because order is to be kept, and everyone know where he is to teach, this man so furnished inwardly and outwardly is the watch man to that congr • gation, to which both the Governors of the Church assign him to teach, & that people have testified their liking by consenting▪

After this, not every dislike, not any dislike without true cause can disannul that Ministers calling.

Let all Ministers look well to their entrance, that they may with comfort undergo the temptations, and troubles of their calling.

This is the first rule.

2 He must not neglect the gift given to him, but stire it up and blow the coals that they may live and glow▪ 1 Tim. 4. 14. 2 Tim. 1. 6.

3 He must bear a tender and fatherly affection towards them for their salvation, contented to profess himself, and indeed to be, their servant for Jesus sake: becoming all things to all men by compassion, that he may win the more, 2 Cor. 4. 5.

4 He must attend on reading privately to himself, 1 Tim. 4. 13.

Exhortation and doctrine among his people, and this in season, and out of season, publicly and from house to house, day and night, willingly, not by constraint, of a ready mind, not for filthy lucre, as an ensample to the flock, taking the oversight thereof, 1 Pet. 5. 2. 3. 4. 2 Tim 4. 1. 2. 3.

5 He must be an ensample to the believers in word, in conversation, in charity, in spirit, in faith, in purity, 1 Tim: 4. 12. in word▪ that is, in speech, in spirit, that is, in fervency and zeal for God and his glory in the saving of his hearers.

6 He must hold fast the form of sound words, that he may feed his flock with sincere milk, and may keep the commandment without spot, unrebukable, and may be able to convince the gain-sayer, 2 Tim. 1. 13. 1 Tim. 6. 14. Tit. 1. 9. For as the people must be fed, so must they be preserved from Wolves and Dogs. The mouths of false teachers must be stopped, Tit. 1. 11.

7 Ecclesiastical discipline must be used & maintained with the strictest bands of good order.

8 He must care for their good after his death, 2 Pet. 1. 15. And if it lie in his power, see them delivered to some faithful Pastor, as Augustine saw Eradius his successor, with joy, Tom. 2. ep. 110.

This is the duty of the Pastor.

The people owe to their Minister,

1 Love for their works sake, they must know them which labor among them, and are over them in the Lord, and admonish them, 1 Thes. 5. 12. 13. Their very feet should be beautiful, Rom. 10. 15. The Galatians bare such love to the Apostle Paul, that they could have pulled out their own eyes to have given them to him, Gal. 4. 14. 15.

2 Double honor, they should esteem them highly, as Ministers of the New Testament, not of the letter, but of the spirit, the Galatians received Paul as an Angel of God, as Christ Jesus. There is required also a special fear in us, when we receive the Ministers sent of God, as the Corinthians received Titus with fear and trembling, 2 Cor. 7. 15.

3 Maintenance convenient for his person and calling, remembering what the Scripture saith, Thou shalt not muzzle the Ox that treadeth out the corn, and the laborer is worthy of his reward, 1 Tim. 5. 18 Gal. 6. 6 To with-hold tithes, is to rob God, Mal. 3. 8 9. And to give no more then what we are bound to by law, testifieth an heart void of the fear of God: thou shouldest have thy first fruits and free will offerings, Deut. 14. 23. & 12. 17. 18. 19.

4 Obedience to the word taught by them, suffering the words of exhortation, and willing to embrace wholesome doctrine, Hebr. 13. 17. 22. 2 Tim. 4. 3. Love, honor, and maintenance, are nothing without obedience, nor do make thy godly Minister go on with joy in his labors if this be wanting. The greatest encouragement to thy Minister is submission, and professed subjection to the Gospel of Christ in all things. Now we live, saith the Apostle Paul, if ye stand fast in the Lord, 1 Thes. 3. 8. For what is our joy or hope, or crown of rejoicing. Are not even ye in the presence of our Lord Jesus Christ, at his coming? ye are our glory and joy. Oh happy thing, when the Minister coming before 〈◊〉 judgment seat of Christ, the great shepherd of the sheep, can say, Behold, here am I, and the children which thou hast given me. But shall not your countenance be dashed, when all the account he can make, is this, I have spoken unto them, and they would not hear. Lord, who hath believed our report? I have labored in vain, I have spent my strength for naught, and in vain, Esa. 49. 4. Read and peruse that one Text in Esa. 30. 8. 9. 10. 11. Now go, saith the Lord, write it before them in a Table and note it in a Book, that it may be for the time to come, forever and ever. That this is a rebellious people, lying children, children that will not hear the law of the Lord; which say to the seers, see not, and to the Prophets, prophecy not unto us right things speak unto us smooth things, prophecy deceits, get ye out of the way: turn aside out of the path: Cause the Holy one of Israel to cease from before us.

§. VII. Of Neighborhood.

THe most eminent relations wherein we stand obliged one to another in societies, have been bandled; those of more private state follow, and so first that of neighborhood. Here I take the word neighbor, strictly, as we do ordinarily in our common talk: and for our direction, I have selected some choice rules, which being taken up in practice, may make our neighbourhood religious and righteous. The rather should we attend to these rules, because it is an imputation cast upon religion and preaching, that it spoils all good neighbourhood: yet in very deed it shall appear, that this only forms us hereunto, and destroys nothing. but that bad▪ good-fellowship of rude, unmortified men, which is impious, vnciu • ll, and pernicious.

That thou mayest be a good neighbor, (besides the rules of duty to men before delivered in the nineteenth to the 27. Section of the second part.) Some things must in special be avoided, some things must be done by thee.

For the things to be avoided, they are these.

1 Thou mayest not remove the ancient Land-mark, nor dare to enter into the field of the fatherless: their Redeemer is mighty, he shall plead their cause with thee, Proverbs 23. 10. 11.

2 Thou must not think to lay house to house, and land to land, till thou hast depopulated the place where thou livest, that thou mayest be placed alone in the midst of the land. Nor be carried with the vanity of stately buildings, so that thy fair house should devour the timber of thy neighbors house that dwelleth by thee. Woe, woe to thee, thou couetest an evil covetousness to thy house. The stone shall cry out of the wall, and the beam out of the timber shall answer it. God shall smite thee with a curse in thine own kind: for of a truth, many houses shall be desolate; yea, great and fair without inhabitant; yea, ten acres of vineyard shall yield but one bathe, and the seed of an Homer shall yield an Epha. Barrenness and famine shall be the scourge of such wickedness, Esa. 5. 8. 9. 10. Heb. 2. 9. 10. 11.

3 Avoid the backbiting tongue, Pro. 25. 23. The talebearer, Pro. 26 10. The contentious man, Pro. 26. 21.

4 When thou comest into his Vineyard or Orchard, put not up into thy vessel, nor move a sickle to his standing corn, thou ma • est put forth thy hand and e • te for thy necessity, Deut. 23. 24 25.

5 Despise him not, nor hate him because he is poor, Pro. 14. 20. 21.

6 Envy him not for a right work, an usual sickness under the Sun, Eccles. 4 4

7 Smite not thy neighbor secretly, lest it be a curse to thee. Deceiue him not, and think to put it off by saying, Am I not in sport? Deut. 27. 24. Prov. 26. 18. 19.

8 Meddle not with the strife that belongs not to thee, so mayest thou take a dog by the ears, Pro. 26. 17.

9 Press not too much upon his kindness, lest thou shouldest seem burdensome, withdraw thy foot from his house, lest he be weary of thee, Pro. 25. 17.

10 Take not to pledge the instruments or tools of his calling and trade, the means whereby he must get his living: as the upper and nether millstone. If he be poor, thou mayest not sleep with his pledge all night, but deliver it to him before the sun go down, if it be anything that appertains to food, raiment, or lodging, Deut. 24. 6. 10. 11. 12 13.

11 Thou mayest not call him to the Alehouse or Taue • ne, to bibbe and drink, or play the glutton, thou must not put thy bottle to him, and make him drunk. Woe to thee if thou do it; this is cursed fellowship, which thou callest good fellowship. The Lord hath a cup for thee to drink of, the cup of his right hand, drink thou also, and let thy fore-skin be uncovered, and shameful spuing shall be on thy glory, Heb. 2. 15. 16.

For the things to be done, they are these.

1 Exhort and persuade, and call them to the Assemblies and holy duties: the prophecies foretell such things of Christian neighbors. The inhabitants of one City shall go to another, saying; Let us go speedily to pray before the Lord, and to seek the Lord of hosts. I will go also, Zach. 8. 21:

2 In your meetings, let there be the serious consideration of the works of God's hands, and the remembrance of the Lord's mercies instead of the Wine, and Harp, and Tabret, and Pipe, Esa. 5. 11. 12. Break off evil discourse, and prevent it, and divert it by imitating the example of Sampson, who proposed a riddle to the Philistines when they feasted together, Judge. 14. 12. 13.

3 Bring home his stray cattle, and all lost things, if thou find them, and with-hold not thy help if his beast be down under his burden, Deuteronomy 22. 1. 2. 3.

4 If there arise any matter of dislike; debate thy cause with thy neighbor himself, and reveal not thy secrets to another, Pro. 25. 8. 9. 10.

5 Observe the Apostles rule, speak everyone truth to his neighbor, Ephes. 4. 25.

These concern neighbourhood, the second relation of more private state, is that of friendship.

§. VIII. Of Friendship.

COncerning friendship, the Lord directs thee in two things.

The choice of thy friend.

The usage of thy friend.

For the choice of thy friend, he requireth,

1 That he be a religious man. What agreement can there be between righteousness and vnrighteouso • sse? thou m • jest not leave the path to blessedness set down in Psal. 1. 1. to walk in the way of friendship

2 That amongst them thou choose not thy friend by his wealth, Pro 19 4.

3 That thou make no friendship with an angry man that cannot rule his spirit, Prover. 22. 24 25.

4 That thou make him not thy friend that cannot conceal a secret.

5 That if it be possible, thou retain thy fathers friend to be thine, Pro. 27. 6.

When thou hast chosen thy friend, then let thy friendship be thus carried.

1 Learn to cover transgressions, and injuries or trespasses, this is to seek love, but the repetition of old matters separateth very friends, Pro. 17. 9.

2 Give hearty counsel, this is as oyn • meant and perfume, it sharpens a man's countenance, Pro. 27. 9. 17. 19. and maketh them mutually, the glass where in they may see one another's face.

3 Preferre a rebuke from thy friend, before a kiss from thine enemy. Pro. 27. 5. 6.

4 Use no flattery, as most abhorring to the laws of friendship, affect not the praising of thy friend study it not, seem not, to do it of set purpose. Pro. 27. 14.

5 Be true and entire to him, as was Jonathan to David, the prime pair in Scripture Commended for thy imitation.

6 V • e thy friend in the day of thy calamity, rather then thy brother, a friend loveth at all times, & the day of adversity is prope • lie the time for which he was made. Pro. 27. 10.

7 And though • it be the chief error in friendship to go far from thy friend in a straight and in his poverty: and to be wanting to him, when he pursueth thee with words, as is noted by Solomon, Pro. 19. 7. yet this one particular Solomon himself warns thee of as a note of a man void of, understanding, to strike, and become surty in the presence of his friend. Pro. 17 18. rash • ur • iship, in as much as it overthroweth thy estate, house and posterity, is exceedingly sinful, and may not be undertaken, no not for thy friend, He that hateth such suretyship is sure.

8 He that hath a friend must show himself friendly: there is a friend that sticketh closer then a brother, Pro. 18. 24.

Thus far also of friendship▪ there yet remains a third case contrary hereunto, that is Enmity, or how we should behave our selves to our enemies.

§ IX Of Enmity.

ABout this necessary point, first thou must be warned, that thou entertain nothing that may alienate thy heart from any man, if thou be angry, thou must be angry and not sin, and if a rash anger should take hold of thee, thou mayest not let the Sun go down, upon thy wrath, that were to give place to the Devil, Ephes. 4. There is an holy Hatred of God's enemies, but that must be a perfect hatred: an hatred of the vice, a loving of the man, not hating the man, as if he were the vice, nor loving of the vice, as if it were the man. Now be it that thou carry thyself thus fair and religiously, yet thou mayest have many an enemy:

In Case thou hast enemies, that are enemies to thee, (whether they be enemies to God or no, for that is not the question now in hand as being decided in the 26. Section of the second part) these are sound and profitable directions.

1 Presently look into thine own heart, espy all thy ways, to see if thou have in any fault willingly committed, broken thy peace with God, for this is usual, we cast off the thing that is good and then the enemy is let loose to pursue us, This is God's dealing whether it be with a nation, or with a man only. H • s. 8. 3. 4. We fall from God, and then man and creature fall from us. If upon search thou findest any such Achan troubler of thy peace, pursue him to death, let not thine eye spare, set all in order, that thy ways may please the Lord, for When a man's ways please the Lord, he maketh even his enemies to be at peace with him▪ Pro. 16. 7.

2 Love him, bless though he curse, pray for him; if he • unger, feed him; if he thirst, give him drink; for thou shalt heap coals of fire upon his head, and the Lord shall reward thee, Pro. 25. 21. 22. thou mayest in a glorious manner be conqueror, if thou hold the rule of the Apostle, overcome evil with goodness. Rom. 12. 21. but it is somewhat dishonorable for a Christian to be overcome of evil, to fashion thy heart hereunto remember the love of thy Lord Jesus who Died for thee when thou wast weak, ungodly and wicked, and an enemy, yea nothing but enmity: Rom. 5. 6. 8. 10.

3 Have not Glosing lips and a wicked heart, this is like a pot sheard Couered with silver dross. Seven abominations will quickly be in thy heart: and this is thy sentence from God, whose hatred is covered by deceit, his wickedness shall be shown before the whole congregation. Pro. 26. 23. 25. 26.

4 If he have wronged thee and do trespass thee, forgive him, till seven times; till seventy times, seven times. If the in • uries be such as ruin thy credit and state, or endanger thy life, seek the benefit of the Magistrate, not by way of reue •• e that is always unlawful, but by way of defense, heartily embracing ever the terms of peace, and readily performing when occasion is offered, the Offices of lo • e, in the midst of the neat of seeking redress.

5 Rejoice not at his fall, let not thine heart secretly be glad when he stumbleth: lest the Lord see it, and it displease him, and he turn away his wrath from him. Pro. 24. 18.

Hitherto of the Relations of more private state, the estates of mere priuacy do follow and there first, the aged.

§ X. Of the aged.

THe choice rules that respect the aged whether men or women we find gathered to our hands by the Apostle Paul to Titus Chap. 2. verse. 2. 3. 4. those in the second verse respect aged men, wherein every word is a rule.

The aged men must be sober, Grave, temperate, found in faith, in charity, in patience.

1 Whereas it is too common a fault to old age, to be bibbing, they are charged with sobriety, for aged men conscious of their infirmity, are ready to seek strength in a more free use of wine and strong drink, needful therefore is this watch word, and worthy to be set in the front.

2 Grauity is suitable to their age, an habit, gesture, speech and well composed manners fauoring thereof which may win them respect and keep authority over the youth; there should shine in old age a certain Maiesticall dignity, which should cause the youth to hide themselves and bring on them a kind of bashfulness.

3 Temperance, not testinesse, Dem • alike, nor hastiness, and pettish preuishnesse, not wantonness, which seen by youth maketh them more impudent in Lasciuiousnesse, and what more odious, then an old man playing the wanton, and expressing an incontinent heart, when coldness hath eneruated his body, nor rashness, but all prudence.

4 Soundnesse in faith, in charity, and patience, the boary head is a crown, if it be found in the way of righteousness: old age is a sickness and full of infirmities which cannot be cured, How should they then seek a sound heart and soul, & these three graces are the Sum of Christian perfection, saith to God in Christ, Charity to men, and patience to sustain both, and to be as salt to preserve and relish both.

The aged women must be in behavior as becometh holiness, not false accusers, nor given to much wine, teachers of good things, and examples to young women, verse. 3. 4.

1 Their behavior must be as becometh godliness, this sex in the whole habit of the body and outward carriage expresseth a great deal of levity and pride even to the grave, and scarce anything save religion and grace in the heart can persuade, even when it hath persuaded them to put it off▪ (well were it, if it could persuade, even when it hath persuaded them,) the Apostle therefore presseth this upon them, telling that godliness must be seen in the behavior, the gate, and countenance, the apparel and fashion of apparel, the speech, the silence of ancient Matrones, should carry in the face of them a certain dignity of sacred comeliness: the Grace in the heart and the godliness taught according to Christ in the Gospel, should be imprinted in the very speech, eye, face, gesture and garments.

2 They must not be false accusers, Loquacity and babbling is common with the aged of that sex, and some of them, never think they have been eloquent, but when they have told some tale to detract from others: hence it is that their meetings usually spiced with these discourses are the fountain of all discords and dissensions among neighbors howmuch then should all Matrons suspect themselves in this point.

3 They may not be given to much wine, which indeed sets the tongue a flote, makes them forget the former godly behavior, and give examples that lead from modesty and honesty, this very vice hath made many aged women turn bauds. See to it, I pray you, Wine is a mocker, strong drink is •• ging.

4 They must be teachers of good things, not full of old wives tales, dotages of superstitious observations, stories of miracles, love songs, wanton tales, which is a disease that most old women are sick of even to death, whereby they inf • ct the younger sort, and are the cause of most euisls found upon them, Were it not fit for them to teach the younger women to love their Husbands, to love their children, to be discree • and chaste and keeper at home with the like.

5 They must be examples to the young woman in all the following virtues which are required in them, as love, chastity, discretion, &c.

These concern the Aged, what concerns young men and women followeth.

§. XI. Of the Youth.

THe remarkable praise of young women and young men are delivered in the same place, Tit. 2. 4. 5. 6.

Upon young women should 〈…〉 e found.

I Sobriety and prudence and moderation which chiefly in women should be shown in their apparel, therein what is and is not • modest is taught in 1 Tim. 2. 9. 10. Art in hair, gold and pearls unlawful as against sobriety, modesty, piety and good works. Sobriety with faith sanctifies the pains of child bearing, verse. 15.

2 Love to their Husband, and children, which prevent and deliver from all unlawful love, and lust, as the preservative of the you • g man from • he bosom of a stranger, is to be ra •• sht with the love of his wife, and to be satisfied with her breasts always. Pro. 5.

3 Discretion, the beauty of their beauty: and chastity or conjugal purity, their chiefest glory, next to Christ and faith in him.

4 Keepers at hom • , not gadders from house to house: their own houses, their cloisters, and there the true Nuns, or rather g • dly Matrones serving God in their callings and conscionable discharge of them.

5 Good, i. meek of spirit, gentle, amiable, apt and tendable, not brawling, bitter, talkative, and imperious.

6 Obedient to their Husbands: these things adorn their profession, and are of a winning and alluring nature.

Yong men are especially to look to Temperance, that they be sober minded. This one virtue works a cure (together with piety and godliness) upon the hearts of young men: for it delivers from all excess, in recreations, in meat and drink, in apparel, in passions of the mind, and in those things that respect continency and chas • ity: and in these, young men are most faulty. Temperance in recreations, sees that we sport not our selves with things unlawful; as chambering and wantonness, nor of ill fame, as Cards and Dice. It moderates the affections, that the heart be not stolen away by them, and governs the passions of anger, joy, and the like, and requires a stint be put to them for the time, that recreation be not made a vocation.

Temperance in meat and drink, looks to the quantity, that it oppress not nature, and the quality, that it be not with excessive variety, and delicious fare every day, as it was with Dives, and the time, that we sit not at it, as those that spend their time in Alchouses, and at their meals can sit three hours oft times: and the company, that it be not with wine bibbers and riotous eaters of flesh, Proverbs 23. 20.

Temperance in apparel, looketh to comeliness, shamefastness, thriftiness, and godliness.

Temperance in passions of the mind, is when fear, joy, anger, sorrow, keep measure, guided by reason and religion, and directed to some good end.

Temperance in things appertaining to chastity, respects the purity of thoughts, affection, words, deeds, in the state of single li • e or marriage: for there is a threefold chastity.

Of the Virgin.

Of the married person.

Of the Widow.

These respect younger men and women. There followeth virginity and widdowhood.

§. XII. Of the Virgin and Widow.

COncerning Virgins of both sexes, we have received from the Lord, only these two directions.

1 That if any have the gift of continency, either from the womb, borne so, or by special grace and power over their own will for the kingdom of God's sake, he abstain from marriage, and use that estate, as freer from distractions and trouble in the flesh.

2 That they use the holy remedy of marriage if they have a calling thereto; that is, if they cannot contain; for it is better to marry, then to burn; 1 Cor. 7. 9. That ye may know what it is to burn, understand there are three degrees of rentations to lust. The first is, when the assaults of concupiscence prevail so, as to cast down the will, and carry it captive, so that the heart is on fire with concupiscence and unclean thoughts; this is the worst kind of burning. The second is, when the assaults of lust cannot win full consent of will, yet do strike so forcibly upon the soul, that they amaze it, and hurry it with a blind violence, and disquiet the heart, and set it so out of frame, that they are unfit for any holy dut • y. Both these are burnings which must be quenched by marriage, if they be found with us after the use of watchings, fastings, and prayer▪ The third is, when we feel the motions of lust, but can so valiantly resist, that the true love of chastity and shamefastness is not thrust out of our hearts, but we abhor all filthy and unclean motions. These have no calling yet to marry.

Concerning Widdowes, the Scripture speaketh expressly in one place, 1 Tim. 5. Where they are cast by the Apostle into two ranks.

1 Into such as were Widdowes indeed, truly destitute of house, husband, kindred, able to help them, or to be helped by them, or children, or means, who had not to trust to but God, and continued in supplications and prayers, day and night. Who were aged 60. years, the wife of one man, well reported for good works, even works of service; as lodging strangers, washing the Saints feet, visiting the sick, &c. These were to be aided and relieved out of the Churches treasury: and the ministers and Deacons were to have special care of them for their maintenance.

2 Into younger Widdowes, and such as had friends to maintain them, these might not be put to the Church to maintain, lest she should be burdened, and not have where with to maintain and relieve Widdowes indeed.

And for the young Widdowes, the rule is given in verse 14. and the reason of it in verse 15.

The rule is, that they marry, bring up children, guide the house, and give no occasion to the adversary to speak reproachfully.

The reason is, for some are already turned aside after Satan.

Here let the Church see on whom to bestow her revenues and relief, and let Papists forever be confounded, while they look on their Monasteries and Nunneries, which feed upon that which belongs not to them.

Thus have I endeavored to lay before all sorts the path which is called Holy. Let no sluggish Christian say, A Lyon is in the way, a fell Lyon is in the path; for, no Lyon shall be there, nor any ravenous beast shall go up thereon, it shall not be found there: but the redeemed shall walk there, and the ransomed of the Lord shall return and come (in this way) to Zyon with songs, and ever lasting joy upon their heads: they shall obtain joy and gladness, and sorrow and sighing shalt flee away. Even so Amen Lord Jesus. So be it.

Thou meetest him that rejoiceth and worketh righteousness, To thee be glory forever.