The Christians daily walke in holy securitie and peace Being an answer to these questions, 1. How a man may doe each present dayes worke, with Christian chearefulnesse? 2. How to beare each present dayes crosse with Christian patience? Containing familiar directions; shewing 1. How to walke with God in the whole course of a mans life. 2. How to be upright in the said walking. 3. How to liue without taking care or thought any thing. 4. How to get and keepe true peace with God; wherein are manifold helpes to prevent and remove damnable presumption: also to quiet and to ease distressed consciences. First intended for private use; now (through importunity) published for the common good. By Henry Scudder, preacher of the word. Scudder, Henry, d. 1659? 1631 Approx. 931 KB of XML-encoded text transcribed from 422 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2006-02 (EEBO-TCP Phase 1). A11818 STC 22117 ESTC S106698 99842411 99842411 7061 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A11818) Transcribed from: (Early English Books Online ; image set 7061) Images scanned from microfilm: (Early English books, 1475-1640 ; 668:14) The Christians daily walke in holy securitie and peace Being an answer to these questions, 1. How a man may doe each present dayes worke, with Christian chearefulnesse? 2. How to beare each present dayes crosse with Christian patience? Containing familiar directions; shewing 1. How to walke with God in the whole course of a mans life. 2. How to be upright in the said walking. 3. How to liue without taking care or thought any thing. 4. How to get and keepe true peace with God; wherein are manifold helpes to prevent and remove damnable presumption: also to quiet and to ease distressed consciences. First intended for private use; now (through importunity) published for the common good. By Henry Scudder, preacher of the word. Scudder, Henry, d. 1659? Davenport, John, 1597-1670. The fourth edition, corrected and amended by the author. [24], 790, [24] p. Printed by I. B[eale] for Henry Overton, and are to be sold at his shop, at the entring in of Popes-head Alley, out of Lumbard-street, London : 1631. Printer's name from STC. With prefatory epistle by John Davenport. Qith a final errata leaf. Pages 160, 475, 537 and 613 misnumbered 190, 425, 137 and 913. Imperfect; pages 731-34 lacking. Reproduction of original in the Folger Shakespeare Library. 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Christian life -- Early works to 1800. 2005-07 TCP Assigned for keying and markup 2005-09 Apex CoVantage Keyed and coded from ProQuest page images 2005-12 John Latta Sampled and proofread 2005-12 John Latta Text and markup reviewed and edited 2006-01 pfs Batch review (QC) and XML conversion THE CHRISTIANS DAILY WALKE in holy SECVRITIE and PEACE . Being an Answer to these Questions , 1. How a man may doe each present dayes work , with Christian Chearefulnesse ? 2. How to beare each present dayes crosse with Christian Patience ? Containing familiar Directions ; Shewing 1. How to walke with God in the whole course of a mans life . 2. How to be upright in the said walking . 3. How to live without taking care or thought any thing . 4. How to get and keepe true peace with GOD ; wherein are manifold helpes to prevent and remove damnable Presumption ; also to quiet and to ease distressed Consciences . First intended for private use ; now ( though importunity ) published for the common good . By HENRY SCVDDER , Preacher of the Word . The fourth Edition , corrected and amended by the Author . Thine eares shall heare a voyce behind thee , saying ; This is the way , walke ye in it , Isa . 30. 31. LONDON : Printed by I. B. for Henry Overton , and are to be sold at his Shop , at the entring in of Popes-head Alley out of Lumbard-street . 1631. The Epistle to the READER . THE searching out of Mans true happinesse hath exercised the wits , and Pens of many Philosophers and Divines with a different successe . 1. Some , by a mistake of the end , ●ave erred about the meanes . All their enterprises have ended in Va●itie , and Vexation , whilest they have caught at the shadow of fruit 〈…〉 a hedge of thornes , and have neglected the tr●e it selfe , whence the ●uit might have bin gathered with ●re certaintie , and lesse trouble . I maruaile not at Varroes report of 288. severall opinions about this subiect , when I consider Mans naturall corruption , whose understanding is so darkned , that ( as those Sodomites were weary in seeking the doore of L●ts house ) so in vaine have the wisest Heathen sought the happinesse , which ( though , like blind men , they groped after it ) they could never find . And his spirituall appetite , and taste is so distempered that hee car ▪ iuage of the chiefe good , no better then a sick-man can doe of the 〈…〉 meates . 2. Others , having the eyes o● their understanding lightned and their senses exercised to discerne both good and evill , have concluded that mans true happiness consists in the soules enioyment 〈…〉 God , by an holy conformity , and 〈…〉 communion with him . For , What else is true happinesse then the enioyment of 〈…〉 chiefe good ? And that God the chiefe good , appeares in this , that all the properties , which raise up goodnesse to the highest top of perfections , are in God onely . For he is the most pure , perfect , uniuersall , primary , unchangeable , communicative , desirable , and delightfull good : the efficient , patterne , and utmost end of all good ; without whom there is neither naturall , morall , nor spirituall good in any creature . Our conformitie to him the Apostle Peter expresseth , when hee saith , that the Saints are made partakers of the Divine nature ; That is , they are renewed in the Spirit of their minde , and have put on the new man , which after God is created ●n righteousnesse , and true holinesse . So that they have ▪ 1. A new 〈…〉 in their understanding facul●e , that they know God , not one● as Creatour , but as Redeemer 〈…〉 of the world , and whilest they be●●ld , as in a mirrour , the glory 〈…〉 the Lord , with open face , they are changed into the same image from glory to glory , as by the spirit of the Lord. This knowledge is begun in this life , in the knowledge of Faith , and shall be perfected in the life to come , in the knowledge of sense : this is in a glasse ; that shall be face to face . Secondly , they have a new life in their will and affections , that is , they have disposition and inclinations , in their hearts , sutable , and conformable to the directions of the Word . This the Apostle Paul intended , when he said of the Romans , that they had obeyed from the heart , the forme of doctrine , whereunto they were delivered . He saith not , which was delivered unto you , but whereunto you were delivered , that is , the Word is as a mould whereinto being cast , you are fashioned according to it . Hence it is that the Saints are said to be Sealed with the holy Spirit , because as the Seale leaves its print upon the Waxe , so the Spirit makes holy impressions in the soule : this is called the writing of the Law in our hearts ; in allusion whereunto the Apostle compares the hearts of beleevers to Tables , the Ministers to Pennes , the Spirit to Inke ( without which the Penne can write nothing ) and the affections or Conversation of these beleevers to an Epistle , and this is said to be read and understood of all men , when they walke as examples of the Rule , 2 Cor. 3. 2. 3. Hence it is that godlinesse hath a selfe-sufficiency ioyned with it , 1 Tim 6. 6. Because a man is now in Communion with GOD , whose face when a man beholds in righteousnesse , hee shall be satisfied with his image . Ps . 17. 15. Hence comes that peace of Conscience , joy unspeakeable and glorious , and that holy triumph and exultation of Spirit , which you may obserue in the Apostle Paul. Having briefly shewed what this conformitie , and communion with God is . I will adde one , or two words more to make it manifest , that onely those are truely happy which are in this estate . I may spare quotations of Writers , who concurre in this opinion . None of sound iudgement have denyed it , the best Schoole-men have determined , and concluded it , and there is good reason for it . For , 1. mans utmost end is that it may be perfectly well with him , which hee can never attaine unto without communion with God , who is the chiefe of Spirits , and the best of goods . Other things are desired , as subordinate to this . The body is for the Soule , as the matter for its forme , or the instrument for its agent . Humane wisedome and morall vertues are desired , not for themselues , but for the fruite that is expected by them , as glory , pleasure , and riches . Fame , or glory is desired not so much for it selfe as for the opinion of others , whence it s called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Wordly and bodily pleasures are excessively desired , as drinke in a Feaver , or Dropsie , better it is to be without the malady then to enioy that remedie . Riches are desired not for themselves , but for the sustenance of life . Life is not so much desired for it selfe as for the enioyment of happinesse , which when a man hath sought in the labyrinth of earthly vanities , after much vexation , and disquietment of spirit , hee must conclude , that it is onely in that truest and chiefest good , which is the fountaine , whence true delight first floweth , and the obiect , wherein at last it resteth . Secondly , That is mans happinesse , in the possession and enioyment whereof his heart resteth best satisfied . So farre a man is from true happinesse as hee is from full contentment in that which hee enioyes . The Bee would not sit upon so manyflowers , if shee could gather hony enough from any one , neither would Salomon have tryed so many conclusions , if the enioyment of anie creature could have made him happy . Would you know the cause why so many ( like Ixion ) make love to shadowes and leave the substance , or ( that I may speake in a better phrase ) forsake the fountaine of living water , and dig to themselves broken Cisternes that will hold no water ? Briefly , it is because man , who in his pride would have seene as much as God , is now become so blinde , that hee seeth not himselfe . For if men knew either the disposition of their soules by Creation , or the distemper of their soules by corruption , they would easily escape this delusion . 1. The soule is a spirituall substance , whose originall is from God , and therefore its rest must be in God ; as the Rivers runne into the Sea , and as every body rests in its center . The noblest faculties are abased , not improved , abused , not imployed , vexed not satisfied , when they are yoaked and subiected to these in eriour obiects , as when Nebuchadnezzar fedde amongst beasts . Or when as they that were brought up in Scarlet , embraced the dung . Or as when Servants rode on horse-backe , and Masters walked like Servants on the ground . Or as when 70. Kings like dogges did eate bread under Adoni-bezeks table : Or as when Sampson made the Philistims merry with his eyes put out . 2. Consider the soule as it is now in this state of corruption , nothing can now content it , but that which can cure it . The soule is full of sinne , which is the most painefull sicknesse ; hence the Prophet compares wicked men to the raging waves of the Sea , that is never at rest , whose waters cast up mire and dirt ; what will you doe to comfort him that is heart-sicke ? Bring him the choisest delicates ; Hee cannot relish them ; Compasse him about with merry company , and musicke , It 's tedious and troublesome to him : bring him to a better Chamber , lay him in an easier bed ; all will not satisfie him . Bring the Physician to him ; then he conceives hope ; let the Physician cure him of his distemper , and then hee will eat courser meat , with a better stomacke , and sleepe on a harder bed , in a worse chamber , with a more quiet and contented heart . Iust so it is with a guilty Conscience , though hee is not alwayes sensible of it . What comfort can his friends give him when God is his enemie ? What delight can hee take in his stately buildings , or frequent visits , who may expect , even this night , to have his soule fetcht away from him , and to be cast into hell amongst Devils ? What is a golden chaine about a Leprous person , or the richest apparell upon a dead carkasse ? Or , what comfort will a costly banquet yeeld to a condemned malefactor , who is now going to execution ? Surely no more than Adam found , when hee had sinned in the Garden , or then Hamon had , when Assuerus frowned on him , in the banquet . On the other side , Let a man bee in peace with God , and in a sweet communion , enioy the influence of heavenly graces , and comforts in his soule , he can rejoyce in tribulation , sing in prison , solace himselfe in death , and comfort his soule against principalities , and powers , tribulation , and anguish , height , and depth , things present , and things to come . This true happinesse which all men desire , ( but most misse it , by mistaking the readie way conducing to it , ) is the subiect matter of this Booke . Here you shall learne the right way of peace . How a man may doe every dayes duty , conscionably , and beare every dayes crosse comfortably ; receive it thankefully , and read it carefully . But this course is too strict . In bodily distempers we account that Physician the wisest and best , who regards more the health than the will of his patient . The ●●rpenter squares his worke by the Rule , not the Rule by his worke . Oh miserable man , what an Antipathy against truth is in this cursed corrupted nature , which had rather perish by false principles , then be saved by receiving and obeying the truth ! But secondly , as it 's strict so it 's necessary , and in that case , strictnesse doth not blunt , but sharpen the edge of industry to dutie . Therefore saith our Saviour , strive to enter in at the straight gate , ▪ that is , therefore strive to enter , because the gate is straight . Bradford well compared the way of Religion to a narrow Bridge , over a large and deepe River , from which the least turning awry is dangerous . Wee see into what a Gulfe of miserie Adam plunged himselfe , and his posterity by stepping aside from Gods way . Therefore forget not these Rules of the Apostle ; Walke circumspectly , and make straight steppes to your feet , lest that which is halting be turned out of the way . But many of Gods children attaine not to this strictnesse , yet are saved . It 's true ; though all Gods children travell to one Countrey , yet not with equall agility and speed , they all shoote at one marke , yet not with the same dexterity & strength . Some difference there is in the outward action , none in their inward intention , some inequality there is in the event , none in the affection : in degrees there is some disparity , none in truth and uprightnesse . All that are regenerate are alike strict in these five things , at least . First , they have but one path , one way wherein they all walke . Secondly , they have but one rule to guide them in that way , which they all follow . Thirdly , All their eyes are upon this rule , so as they are not willingly ignorant of any truth . Nor doe they suppresse , or detaine any knowne truth in unrighteousnesse , but they stand in the waies and aske for the old way , which is the good way . Fourthly ; They all desire , and endevour to obey every truth ; not onely to walke in all the Commandements of God without reproofe , before men , but also , in all things to live honestly and uprightly before God. Fi●tly ; If they fall , by occasion ( as a member may , by accident , bee disioynted ) yet they are in paine t●● they be set right againe ; if they stumble , through infirmity ( as sheepe may slip into a puddle ) yet they will not lye downe and wallow in the mire , which is the property of Swine : if they are sometimes drawne aside , by violent temptations , or step aside , by mistake , yet they will not walke on in the Counsaile of the wicked , nor shall any way of wickednesse , ( that is , a constant , or daily course in any one sinne ) bee found in them . They are so far from perverting the straight wayes of God ( that is ; Speaking evill of that is good ) that they will iustifie God in condemning themselves , and subscribe to the righteousnesse of his Word , praying , that their wayes might be directed to keepe his statutes . To conclude . Laying aside all cavils , beg of God a teacheable d●sposition , and make thy best profit of the labours of this faithfull servant of Iesus Christ , a painefull , and profitable Minister of the Gospell . For the matter of the booke , use it as thy daily Counsellour . For the manner , and occasion of penning it , use it , and learn to write by this coppy . I meane ; stirre up the gifts of God that are in thee , to become more profitable to others , both in presence , by discourse , and in absence , by writing . How are wee bound to blesse God for those Epistles , which the Apostles wrote , not onely to whole Churches , but also to private persons ? Nor was this course extraordinary and proper onely to those persons and times . In succeeding ages , to this day , the beleevers have beene much edified by this course . In the Greeke Church , Chrysostome wrote divers Epistles , amongst the rest , in the last of them , hee takes occasion to commend Olympia , to whom hee wrote that Epistle , for her delighting to employ him in answering questions , and resolving doubts . Athanasius , besides divers Epistles to others , wrote a little booke to Antiochus , containing answers to 162. questions . Basil wrote about 180. Epistles , amongst which in his 81. Epistle , exhorting Eus●●●hius to more frequency in writing , he gives this reason , because they say , ( saith he ) that Wells are bettered by being drained out . Amongst the Latine Fathers , Hierome wrote divers Epistles , there is one , which Erasmus fathers upon Paulinus Nolanus , written to Celantia , wherein are many pithy and remarkeable directions about walking with God in a holy course , ( which is the Argument of this Booke ) it is a large Epistle , and worthy to be often read . In S. Ambrose his works are ten bookes of Epistles , amongst which , in his 41. and 45. Epistle to S●binus , hee commends this course of instructing one another by writing . In S. Augustins workes are to bee found 242. Epistles ; in the first of which , hee exhorts Volusianus , to whom hee wrote , to reade the Scriptures , and bids him , if hee doubt , to write , promising that he will answer him : he addes also two reasons of his Counsell , the second whereof is , because a writing is ever ready when a man is fit to reade , nor is that any burden , ( saith he ) which a man may take up or lay downe at his pleasure . Hee that reades his Epistles at leasure , advisedly , shall finde many errours confuted , many doubts answered , many truths cleared , many usefull directions for a holy life , recorded , and layd up , in those Epistles ( as , so many lewels in a rich Cabinet ) for the good of posteritie , for ever . If thence we come to these latter times , and see what large , and elaborate , and learned Epistles , Calvin , Beza , Drusius , and others have written , in other Countreyes . Or looke into those holy Letters of Bradford , and other blessed Martyrs in our owne language , besides many since , wee shall conclude , that this course hath beene of no small use for the direction . and comfort of Gods people in all ages . I 'le adde one thing more concerning our owne Nation , and times . It 's pittie , and to be lamented , that so many worthy Letters as are written upon speciall occasins , for resolution of spirituall doubts , from day today , by one or other , are imp●isoned in secret Closets and Cabinets , which ( if they were brought to light and published , I am perswadea ) would not onely exceede all that ever hath beene done in this course , since the Apostles time , but also be the best helpe for resolution of many hundred cases and doubts ( which disquiet Christians ) that ever hath beene , or , except some such course be taken , ever will be in the world . I will briefly touch one or two obiections more , which some may interpose against this worke , and so conclude . Many have already written on these subiects , and therefore this is superfluous . True it is ; Many have written on this subiect largely , and worthily , as , Master Rogers in seaven Treatises , abridged by Master Stephen Egerton , and Master Iohn Downam in a large and usefull worke , and ( that I may not forget him , whom , in some respects , I should first have mentioned ) the Reverend Deane of Worcester Doctor Hall , that true Christian English Seneca . Also Master Bolton , whose generall directions for comfortable walking with God are deservedly approved of the most iudicious . Yet I answer , first , That is never too often taught , that is never sufficiently learned . Secondly , In the mouth of two or three witnesses the truth is confirmed . Thirdly , As God is much glorified , so the Church is much edified by varietie of gifts ; Paul , Apollos , and Cephas are yours , and you Christs . Fourthly ; The Christian and intelligent Reader shall find in this some things new , other things expressed in a new manner , all digested in such a Method , with such brevity and perspicuity , as was necessary to make the Booke a v●de mecum , easily portable , and profitable to the poore , and ●●iterate . But it exceeds the limits and proportion of a Letter . The first Coppy was more briefe , upon occasion of a second Letter , wherein some other cases were propounded , the iudicious Author not onely handled these Arguments largely in his publicke Ministery , but also added more particulars for his friends full satisfaction in a second coppy , hence it came to this ●antitie . But lest whilest I plead for him , I should seeme to be guiltie of the same fault my selfe , I will here stop , wishing thee ( Gentle and honest hearted Reader ) to consider that account must be given of what thou readest , as well as of what thou hearest , and therefore , to ioyne prayer with thy reading , that spirituall wisedome and strength may bee increased in thee for the practice of what thou learnest . So I commend the booke to thy reading , and thee , and it , to Gods blessing . From my study in Coleman-street , London , this 25. of April . 1627. Thine in the Lord Iesus , IOHN DAVENPORT . THE CHRISTIANS DAILY WALKE . CHAP. I. Of walking with GOD in generall . BEloved Friend , observing your forwardnesse and zeale in seeking to know how ●●u might please God , and saue ●●ur soule : I thought it would acceptable and profitable to ●●u , if I should by the infalli●●e Rule of GODS Word , di●●ct you how with most certainty , ipeed , and ease , you might attaine to this your holy ayme . Wherefore ( considering that most of Gods children do make their lives unprofitable and uncōfortable , by troubling themselves about a many thing and that too much in things les●… needfull ; by caring and fearing what shal betide them & their hereafter in things concerning this present life ) that you might compasse that one thing needfu●… and containe your selfe within your owne line , and calling ; amongst other things , I exhort ted you heedfully to apply your selfe to doe each present day● work with Christian cheerfulnesse and to beare each present dayes ●…vil with Christian patiēce . When upon , in your ●…t Letters , yo●… earnestly intre●●ed mee to giv● you directions to that purpose ▪ What my meditations th●… afforded , I wrote to you . Since that time , I have preached 〈…〉 walking with God in vprightnesse , ●ut of Gen. 17. 1. Also of freedome from carefulnesse ; and of the excellency , and means of peace with God , out of Phil. 4 5. Now , out of those Sermons , and from fresh meditations and collections , I have compiled into a short sum , so much as I thinke may be sufficient to satisfie your desire touching these demands . The best way to please God , and the nearest & readiest way to heaven , also to get a chearefull and quiet heart in the mean time till you come thither , is , To walke with God in vprightnes , being carefull in nothing : but in every thing , by prayers and supplications , with thankesgiving , to make your requests knowne unto God. Whi●● if you doe , The peace of God ●●ich passeth all understanding , shall so establish and guard your heart and mind , in and through Christ Iesus , that you may live in an Heaven upon earth , and may bee ioyous and comfortable in all estates and conditions of life whatsoeuer . That you should walke with God in vprightnes , is commended to you in the cloud of Examples of b Enoch , c Noah , d Iob , e David , f Zacharias and Elizabeth , with many other renowned in Scripture . And is commanded to Abraham , and in him to all the faithfull , Gen. 17. 1. To live by faith ( which is , to frame your life according to the will of GOD revealed in his Word , the obiect of faith ) and to walke with God , are all one . g Enoch was said to have walked with GOD , what was this else but to h beleeve and rest on God , whereby he pleased him ? For , according to what we i live , according to that we are said to walke . The morall actions of mans life are aptly resembled by the Metaphor of Walking , which is a moving from one place to another . No man while ●e liveth here , is at k home in the ●lace where he shall be . There ●●e two cōtrary homes to which every man is alwaies going , either to Heaven or to Hell. Every ●…ction of man is one pace or step whereby he goeth to the one place or the other . The holinesse or wickednesse of the action is the ●everal way to the place of happinesse , or place of Torment . So that Gods owne children , while they live in this world as pilgrims and strangers , are but in the way , not in the Countrey which they seeke , which is heavenly . This life of saith and holinesse , what is it , but a going out of a mans selfe , and a continuall returning to God from the way of ●in and death , and a setled going forward in all those acts of obedience which God hath ordained to be the way for al his children to walk in vnto eternal life ? A godly life is said to be a walking with God in respect of foure things that concur thereunto . First , whereas by sinne we naturally are l departed from God , and have gone m away from his waies which he hath appointed for us , we by the n new and living way of Christs death and resurrection , and by the new and living work● of Christs spirit , are brought neare to God , and are set in the wayes of God by Repentance from dead works , and by faith towards God in Christ Iesus ; which are the first o principles of true Religion , necessarily to be presupposed to be the first steps in this walking with God. Now to beleeue & to continue in the faith , is , to p walke in Christ ; therefore to walke with God. Secondly , the revealed will of God is called Gods way , because in it God doth as it were come forth of the secret of his holy Maiesty , to shew his people their 〈…〉 to him , & so takes them a●… to himselfe ; according to ●…t in the Ps . Righteousnes shall before him , and shall set us in the 〈…〉 of his steps . Now this way of righteousnesse revealed in the ●…ord , is the rule of a godly life ; ●ee which walketh according ●● God 's law , is said to walk be●●re God , ( compare 1 King. 8. 25. with 2 Chr. 6. 16. ) So that he which walketh according to Gods wil in the passages & tur●ings of his life , keeping himselfe to this rule , walketh with God. Thirdly , he that liveth a godly life , walketh after the Spirit , not after the flesh . Hee is led by the Spirit of God , having him for his guide ; wherfore in this respect ●he is said to walke with God. Fourthly , that a man may live godly , it is requisite that by the eye of saith he see God present before him in all his actions ; thinking of him oft vpon al occasions , q remembring him in his wayes . r Setting the Lord alwayes before him , as David did . ſ Seeing him that is invisible , as Moses did . Doing all things as S. Paul did preach , t as of God , in the sight of God. Now hee that so walketh that hee alwayes observeth Gods presence , and keepeth him stil in his eye in the course of his life , and that not only with a generall & habitual , but , as much as he can , with an actual intētion to please and glorifie God , this man must needs be said to walke with God. Would you ( in a word ) know when you walke with GOD ? ( 1 ) When you daily goe on to repent of sinnes past , beleeve in Christ Iesus for pardon , and beleeve his Word for direction . ( 2 ) When you walk not according to the will of man , but of God. ( 3 ) When you walke not after the flesh , but after the spirit . ( 4 ) When you set God before you , & walk as in his sight , ●…en you walke with , before , af●●r , and according to God. That ●ou may walke with God ; con●●der these arguments farther convince and induce you . First , you are commanded to ●alke as Christ walked ; and it concernes you so to doe , if you would approve your selfe to be member of his body : for it is nonstrous , nay , impossible , that ●he head should go one way , and ●he body another . Now our Savior observed al the three later ●●quisi●es of walking with God , The former , namely , justifying ●aith and repentance belonging ●ot to him , because hee was without Sinne. Secondly , it is all which the ●ord requireth of you for al his ●ove & goodnesse shewed unto ●on , in creating , preserving , re●eeming , and sa●ing you . For what doth the Lord require of ●ou but to doe iustly , and to love ●ercy , and to walke humbly with our God ? Thirdly , if you walke with God , and keepe close to him , you shall bee sure to goe in the right way , in that u good old way which is called the x way of holinesse : in a most y streight , most neere , and ( to a spirituall man ) most pleasant way , whose paths are peace , which endeth in the z rest of your soule . For , God teacheth his children to a chuse this way : And if they happen to erre or to doubt of their way , they shall heare the voyce of Gods Spirit behinde them , saying ; b This is the way , walke in it . Fourthly , if you walke with God , you shall c walke safely ; you shall not need d to feare , though ten thousands set themselves against you . For his presence is with you , and for you . His holy e Angels encampe about you . And while you walke in his wa●es , they are charged to f support you , lest you should receive any harme . Fifthly , When you walk● with ●od , ( though you be alone and ●ithout all other companions ) ●u doe walke with the best compa●y , even such whereof there is ●ost need , and best use . While God and you walke together , ●ou have an advantage above ●ll that walk not with him . For ●ou have a blessed opportunity of that holy acquaintance with God , which is required in Iob. You have opportunity to speak unto him , to aske him his advice in every thing , praying with assurāce of a gracious hearing . Abraham and his faithfull servant made use of their walking with God for these purposes . Is it not a rare favor that the most high God shall vouchs●●● to come downe from Heaven and walke on earth with base man , nay , rather to call up man from earth to Heaven to walke with him ? It would be therfore shameful & hatefull ingratitude not to accept this offer , and not to obey this charge . Sixtly ●o set the Lord alwaies in your sight , is an excellent preservative and restraint from sinne . With this shield chaste g Ioseph did repell and quench the fiery darts of the temptations of his lewd Mistris . For who is so foolish , & shameles , as to transgresse wittingly the just lawes of a Father , King , and Iudge , knowing that he is present , and doth observe him with detestation , if he so doe ? Seventhly , to have the Lord alwayes in your eye and thought , is an excellent remedie against spirituall stoth and negligence in good duties , and it is a sharpe spurre to quicken you , and make you diligent and abundant in the worke of the Lord. What servāt can be slothfull & false in his Masters sight ? And what Master will keepe a servāt that wil not observe him and do his commands while ●e himselfe looketh on ? Eightly , Walking with God in ●anner abovesaid , doth excee●ingly h please God , please Gods ●oly i Angels , please Gods faith●●ll k Ministers , and doth please ●d strengthen l all those good peo●●e of God with whom you doe ●●nverse . It is to walk worthy ●● Godin m all well pleasing . Ninthly , Thus walking with God , you shal be assured of Gods ●ercy and gracious favour . Hee ●●epeth covenant and mercy with ●ll his servants that walke before ●im with all their heart . When ●ou doe thus walk in the light , ●ou have a gracious fellowship with God , and the blood of Iesus Christ cleanseth you from all sinne . There is no condemnation to you which thus walke . Your flesh , when you die , shal rest in hope . ●or to them that set God before ●hē , he doth shew the path of life , which wil bring them into his ●●orious presēce , where are ful●esse of ioyes , and pleasures for e●ermore . Any one of these motives , advisedly thought upon by a willing , an humble , and prayerfull person , were enough to perswade to this holy walking with God. Notwithstanding , it is woefull to consider , how few there be which walke thus . For most men n seeke not after God , God is not in all their thoughts ; they walke in the o vanity of their mindes p , After their owne lusts , the q lust of the flesh , the lust of the eye , and the pride of life : walking according to the course of this world , according to the will of Satan , the r Prince of the Power of the ayre ; the spirit that now worketh in the children of disobedience . Who refuse to return , orto cal themselves into question , though God doc wait and hearken for it , no , not so much as to say , What have wee done ? But every one runneth to his course , as the horse rusheth into the battell . Now touching all that walke ●…us contrary unto God , God hath ●…id that hee will set his face a●●inst them , and punish them seven ●…es , even with many and sore ●…agues . And if yet they will ●alke contrary to him , he will ●alke contrary to them in fury , and ●…nish them seven times , and seven ●…mes more for their sinnes . And if yet they will walke in impeni●ency , notwithstanding Gods off●r of mercy to them in Christ , Saint Paul could not speake of such with dry eies , but peremptorily pronounceth that their end is destruction . As for your selfe , I will say no more but this , Weigh well the premises ; Compare the way , wherein you walke with God , with all other wayes , compare company with all other company , compare guide with guides , and compare the issues and end of this way with the issues and end of all other wayes : and the choyce of your walke will easily and quickly be made . Thus much be said in generall of walking with God. CHAP. II. How to walke with God in all things , at all times . THE Commandement to walke with God , is indefinite , without limitation , therefore must be understood to be a walking with him in all things , and that , at all times , in all companies , and in all changes , conditions , and estates of your life whatsoever . To walke with God in grosse , is not sufficient . You are not dispensed with for any momēt of your life : but all the daies of your life , and each day of your life , and each houre of that day , and each minute of that houre ; you must passe the time , the whole time of your ●welling here in feare ; even t all s ●he day long , saith Salomon . You must indevor to have a consci●nce voyd of offence u alwaies , ●s saith the Apostle . You must ●ive the rest of your life , not to the lusts of men , but to the will of God ; taking heed lest at any time there bee in you an evill heart of unbeliefe , in departing from the living God. 1. For this end Christ did redeeme you from the hands of your enemies , that you might serve him in holinesse & righteousnes ( which is the same with walking with God ) x al the daies of your life without feare . 2. The end of the instructions of the Word , which is the light to your feet in this walking , is , that it be bound upon your hart 〈…〉 continually to lead , keepe , and y ●alke with you at all times . 3. The lusts of your owne ●eart , and your z Adversary the devill lye alwayes upon the advantage to stay you , or to divert you out of your godly course ; so that , upon every intermission of your holy care to please GOD , they take their opportunity to surprise you . 4. You are accountable unto God for losing & mis-spending all that precious time wherin you doe not walke in his wayes . 5. Besides , he that hath much worke to do , or that is in a long journey , or is running a race for a wager , hath no need to lose any time . If you be cast behinde in your work and race , you will hardly recover your losse but with much sorrow , with renued ●aith , and with more than ordinary repentance . Wherfore , when you do awake in the night , or in the morning , and while you are awake in the day , and when you betake your selfe to sleep at night , you must as Christ ( foreshadowed David ) did , have thoughts on ●…d , and a set him alwayes before 〈…〉 . b When I awake , I am still with 〈…〉 , saith David , & in the c night remembred God , and his hope 〈…〉 d meditation was on Gods word . ●…iah ( in the person of all the ●…hful ) saith , With my soule have ●…sired thee in the night , yea , with 〈…〉 spirit within me will I seeke ●…e early . 〈…〉 . In the Instant of awaking let our hart be lift up to God with ● thankfull acknowledgement ●f his mercy to you . For it is he ●…at giveth his e beloved sleepe ●ho keepeth you both in soule and body f while you sleepe : Who ●…enueth his mercies every g morning : for , while you sleepe , you ●…e as it were out of actuall pos●●ssion of your selfe , & all things ●…se . Now , it was God that kept ●ou , and all that you had , resto●ing them againe with many ●ew mercies when you wake . 2. Arise early in the morning , ( if you be not necessarily hindred ) following the example of our Savior Christ ; and of the good housewife in the Proverbs . For this , ordinarily , wil make much for the health of your body , and for the thrift , both of your temporall , and spirituall state ; for hereby you shall have the day before you , and shall gaine the most , and the fittest times for exercises of Religion , and for the workes of your calling . 3. In the time betwixt your awaking and arising ( if other pertinent & profitable thoughts offer not thēselves ) it will be useful to think upon some of these , I must h awake from the sleepe of Sinne to Righteousnesse , as well as out of bodily sleepe unto labour in my calling . The i night is far spent , the day is at hand , I must therefore east off the works of darknesse , and put on the armour of light . I must walke honestly as in the day , I am by the light of grace and kowledge , to arise and walke in it , 〈…〉 well as by the light of the Sun 〈…〉 walke by it . Think also of your waking out of the sleepe of death , ●…d out of the k graue at the ●…und of the l last Trumpet ; even 〈…〉 your blessed resurrection unto ●…ory at the last day . It was one 〈…〉 Davids sweet thoughts ( spea●…ing to God ) m When I awake , I ●…ll be satisfied with thy likenesse . When you arise , and apparell ●our selfe , lose not that prime ●ime ( when your wit is freshest ) with uncertaine , imperti●ent , boundlesse and fruitlesse ●houghts , as it is the fashion of most men and women for to ●oe . This is a fit time to thinke upon the cause why you have need of apparell ; namely , the fall and sinne of your first Pa●ents , which from them is derived to you . For before their fall , their nakednesse was their n comelinesse ; and seeing it , they o were not ashamed . It will likewise be to good purpose to consider what base stuffe th● wise providence of God hath appointed to bee the matter o● apparell . The ri●ds of plants , th● skinnes , haire , or wooll of brui● beasts , and the Spittle of th● Silkworm ; very excrements and cast apparell of vnreasonable creatures . Which , as it doth magnifie the wisdome , power , and goodnes of God in chusing , and turning such meane things to such excellent use : so it should humble and keepe downe the pride of man. For what man , who is in his wits , will bee proud of the badge of his shame even of that arparell , for which ( under God ) he is beholding to very plants and beasts ? Now also is a good time to cal to mind what rules ●reto be observed , that you may apparell your selfe so as becommeth one that professeth godlines : namely , That your apparell for matter and fashion doc suite with your enerall and speciall calling , and ●ith your ●sstate , p sex , and age . That your wearing your appa●ell be for health , honostic , and ●comelinesse . 3 That you rather goe with 〈…〉 lowest , than with the highest of your state and place . 4. That the fashion be neither strange , immodest , singular , or ●idiculous . 5. That you be not over curions , or overlong , taking up too much time , in putting it on . 6 Neither the making nor wearing of your apparell must savour of pride , lightnes , curiositie , lasci●iousnesse , prodigaliti● , or base covetousnesse : But it must be such as becommeth holinesse , wisedome , thrift , and honesty , and such as is well reported of . 7 Follow the example of those of your ranke and meanes , which are most so●er , most frugall , and most discreet . While you apparel your selfe , it wil be seasonable and profitable also , by this occasion , to raise your thoughts , and to fixe them upon that your apparell which doth cloath and adorne ſ your inward man , which is spirituall , and of a divine matter , which never is cut of fashion , which never weareth out , but is alwaies better for the wearing . Thinke thus , If I goe naked without bodily apparell , it will be to the shame of my person , and to the hazard of my health and life : But how much more will the filthy t nakednesse of my soule appeare to the eyes of men , of Angels , and of God himselfe , whose * pure eyes cannot abide filthinesse ; whereby my soule will be exposed to most deadly temptations , and my selfe to Gods most severe Iudgements ; except I have put on , and doe keepe on mee the u white linnen of Christs Spouse , the righteousnesses of the Saints , that is , Iustification by faith in ●…st , and sanctification of every 〈…〉 by the Spirit of Christ ? ●…nd because every day you ●…be assaulted with the world , ●…esh , and the devill , you shall ●…veli to consider whether you ●…e put on , and doe improve 〈…〉 coat of male , that complete ar●… , prescribed * . ●…hen it shall happen that you 〈…〉 use your looking-glasse , and ●xperience find that it serveth ●iscover , and to direct you ●…w to reforme whatsoever is ●…omely , and out of order in ●…r body : you may hereby re●…mber your selfe of the necessi●… and admirable use of the mir●…r and glasse of Gods Word , and ●…spell of Christ , both read and ●…ached , for the good of your ●…le . For , this being understood , 〈…〉 beleeved , doth not onely ●…w what is amisle in the soule , 〈…〉 how it may bee amended ; 〈…〉 insome measure will enable you to amend ; for , it doth no● onely shew you your owne face but the very face and glory 〈…〉 God in Christ ●esus , which b● reflexe upon you , will through the Spirit worke on you a mo●● excellent effect than on Mos face in the Mount ; which yet w●… so glorious , that the people cou●… not endure to behold it . For 〈…〉 this Gods glory , which by fait● you behold in the Word , yo● shall be changed into the same 〈…〉 mage , from glory to glory , even 〈…〉 by the Spirit of the Lord. Touching these things whic● I have prescribed to be though upon , when you arise , and p●… on your apparell in the morning and those other which I sh●… prescribe when you put off yo●… apparel at going to bed at nigh● my meaning is not to urge th●… as necessary , as if it were sinne● omit any of these particulars : b●… except better come in place , 〈…〉 most cōvenient . Wherfore ta●… these Cautions . First , ( as I said ) if other perti●ent & more profitable thoughts ●ffer not themselves , or if you be ●…rren of other holy meditati●ns , use these . Secondly , the bare similitudes , ●nd allusions , with all such re●emblances which are free ( not ●ommanded by God , but in our ●…oyce to take up from things ●atural & artificiall , to put vs in ●…ind of spirituall things , and to ●…eare our judgements therein ) ●ust beused with puttinga wide ●ifference betweene them , and ●hofe which are Sacramentall . ●or the Sacramēts , besides their ●aturall aptnesse to signifie what ●hey doe represent , they have di●ine institution from GOD , whereby to the beleever , they ●re through Gods Spirit effectu●ll , not onely outwardly to signi●ie , exhibit , & seale ; but inward●y to apply and confer the thing signified ; these not so , yet as ●elps to your memory and understanding these are of singular use . For our Saviour in his speeches while hee lived upon the earth , and in his writings in the holy Scripture , is frequent in the use of them , as you may observe in the manifold parables and similitudes in the Gospell . CHAP. III. Of beginning the day well , walking with God. SECTION I. VVHen you are thus awake , and are risen out of your bed , that you may walke with GOD the remainder of the day : It will be needfull that you first renew your peace with God , and then keepe it , by doing those workes of pietie , equitie , mercy , and sobrietie , which any way may concerne you that day . For a how can two walke together safe●y ( especially a weake one with him that is strong ) except they be agreed ? And how can any walke with God , if hee be not holy in ●ll his conversation ? You have as much cause to beware of him , and to obey his voice and not provoke him who goeth before you in the wildernesse of this world , to guide and bring you to his heavenly kingdome ; as the Israelites had , to beware of him who went before them to keepe them in the way , and to conduct them unto the earthly Canaan , the place which he had promised and prepared for them . It was for this , that Iosuah told the people , that except they would feare the Lord and serve him in sincerity , and put away their strange gods , they could net serve God , they could not walke with him . For he is ( saith he ) a holy God : he is a iealous God : hee will not forgive your transgressions , nor your sinnes . For this cause ( if unavoydable necessity hinder not ) Begin the day with solemne b prayer and thanksgiving . Before which ( that these duties may bee the better performed ) it wil be convenient , if you have time , that you c prepare your selfe by meditation ▪ the matter whereof should be an enquiry into your present estate , how all things stand betweene God and you . How you have carried your selfe since you last prayed and renewed your peace with God , what sinnes you have committed , what graces & benefits you want , what fresh favours God hath bestowed on you since last you gave him his Tribute of thankes , and how much prayse and thanks you doe owe to him also for continuance of the old . Thinke also what imployments you shall have that day ; Consider likewise what ground and warrant you have to approach to the Throne of Grace , to aske ●ardon , and to aske , and expect ●avour and helpe of God. Vpon ●hese considerations rightly pro●ecuted , you must worke your ●eart to a resolution through Gods grace , to reforme whatsoever you find to be amisse : And that you will flie unto , and only relie upon Gods mercy in Christ ; that you will acknowledge him in all things ; and that you will now seeke grace and helpe of him , whereby you may walke as in his sight in all well-pleasing , all that day . To further you herein , doe thus : First , lay a peremptory charge upon your conscience to deale unpartially , plainely , and fully in this examination and judging of your selfe . Secondly , you should be so well acquainted with the summe and meaning of the Law , that you may bee able to carry in your head a Catalogue or Table of the principal duties , and vices , required , and forbidden in each Commandement : whereby you may try your obedience past , and may set before you a rule of your life for time to come . Thirdly , ( lest the calling to minde the multitude and greatnesse of your sinnes by the Law , should make you despaire of Gods favour ) you should be so well exercised in the Articles of the Christian faith , and in the principall promises and precepts of the Gospell , that you may be able also quickly to cal them to mind for the strengthening of your faith and hope in God. The patterne of wholesome words should be familiar unto you for these purposes . All this need not take up much time : you will finde it to bee time well redeemed . For , first , by such preparation you shall keepe your selfe from that rude and rash thrusting yourselfe into Gods holy presence , whereof ●ou are warned in the Scrip●ures , Eccles . 5. 1 , 2. Secondly , when by this meanes ●ou have well humbled , softe●ed , seasoned , and set streight your heart to God-ward , so that you can say , you * regard no iniquity in your heart : and when hereby you have called your thoughts in from stragling , and have gotten composednesse of minde , and inward strength of soule , without which the arrow of prayer can never flye home to the marke ; then you may approach unto Gods speciall presence with more faith and boldnesse ; you shall be more able to utter before him apt confessions , lawfull requests , and due thankesgivings , more understandingly , more distinctly , more humbly , more devoutly , more feelingly , more fervently , and with more assurance of a gracious hearing ▪ ( all which are requisite in prayer ) then possibly you could ever be able to doe without such preparation . Thirdly , this due preparation to prayer doth not only fit you to pray ▪ but is an excellent furtherer of a godly life . For it maketh the conscience tender and watchfull over you , by the daily exercise of the knowledge of the precepts and threats of the Law , and of the precepts and promises of the Gospell : And it being enforced to examine , accuse , judge , and passe sentence , yea , to doe a kind of execution upon you for your sinne , smiting your heart , and wounding it selfe with godly feare , griefe , and shame ( a worke to which the cōscience is loth to come , till it must needs : ) wherefore to prevent all this trouble , vexation , and smart , it will rather give all diligence in other acts which are more pleasing , namely , it will direct you in the wayes of God , check and warne ●ou before-hand , lest you should sinne ; to the end that when you come to examine your selfe againe , it might finde matter , not of grieving and tormenting , but of reioycing & comforting your heart , which is the most proper , and most pleasing worke of a sanctified conscience . He that knoweth that he himselfe must ( and none for him ) be at much paines to make himselfe whole and cleane when hee is wounded and defiled , will take the more heed lest he wound and defile himselfe . Fourthly , this due preparation to prayer , taken up in good part with examining , judging and reforming your selfe , doth prevent Gods iudging of you ; for when you iudge your selfe , you shall not be iudged of the Lord , saith the Apostle . Being rightly prepared , you must draw neare into Gods speciall presence , d falling low at his footstoole , representing him to your thoughts in the apprehension of one who is in himselfe , and of himselfe , the onely heavenly , all-knowing , and All-mighty Maiesty and Deity : now become your loving and mercifull Father through Christ his Sonne , your Lord. Then you must c powre out your soule before him in confessing your sinnes , and in making f your desires ( through the spirit ) knowne unto him in the name of Christ , for your selfe and others in all lawfull petitions , and supplications , with thankesgiving ; And all this with p understanding , with the intention and full bent of the soule h with servor , and i expectation of being heard , in due time and measure , and in the best manner . The rule and boundary to you for all things required in prayer , is the Lords Prayer . If you would have reasons to perswade you to this dutie of prayer , and would have further information , touching the fore-pointed-at particular requisites in prayer , I refer you to that which I have already * published upon the Lords Prayer . And touching the chiefe impedients to prayer , with their removals , I referre you to the Epistle of my loving and reverend friend , Master D r. Sibbs , written before the said Treatise . SECTION 2. Cautions and advertisements about Prayer . UNto the Directions both for preparation to prayer , and concerning prayer it selfe , take these Cautions : First ( if it may be ) Omit neither the one , nor the other , and let them be the k first worke after you are up . But if that cannot be , because of some necessary let , yet performe them so soone as you can , and as well as you can : though you can doe neither , either so soone , or so well as you would , yet omit them not altogether . Breake thorow all seeming necessities , which will daily cast in themselves to hinder and thrust out these duties . The Devill , knowing that nothing doth undermine & overthrow his kingdome more than these duly performed ; knowing also that this spiritual performance of them is tedious to corrupt nature , hee will thrust upon you seeming necessities , so many , and so oft , that if you bee not watchfull to gaine , and to take time , breaking thorow all such lets as are not truly necessary ; you shall oft-times by the circumvention of the flesh , and of the Devill , be brought to an omission of Preparation , or Prayer , or both . Vpon which will follow like occasions , together with a pronenesse to the like neglect , and a greater indisposition to these duties afterward . Secondly , lay not too great a taske upon your selfe in this preparation to prayer , I meane , so much as will take up more time than the workes of your calling , and other needfull affaires will permit : but contrive and husband your time so , that every lawfull busines may have his l owne time . God hath subordinated the works of your generall and particular calling in such sort , that , ordinarily , the one shall not drive out the other . If through taking too much time in preparation to prayer , and in prayer , either of them grow necessarily tedious & burthensome ; Satan will circumvent you by this meanes , causing you out of a true wearinesse of too much ( even before you are aware ) to omit them altogether . Thirdly , ( whereas when you prepare your selfe to pray , and when you doe pray , it is lawfull to thinke of your worldly businesse , to the end that you might pray for direction and for good successe therein ; for you may aske your m daily bread ) you must take heede when you thinke on these things , that your thoughts be not worldly through n distempers and distractions about the same . For these will abate your spiritualnes and strength in praier , and will shut the eares of God against your prayer . I remember you desired mee to shew you the signes and remedies of distempers and distractions about worldly things in your preparations to prayer . By distempers , I meane inordinate trouble about the meanes , and by distractions , I meane a vexing trouble about successe . You may know that your mind is distēpered with world linesse ( euen in thinking on ●wfull businesse ) when you pre●re your selfe to praier , by these ●●rkes . First , when ( except in case of ●●cessitie in their apparent dan●r ) your worldly affaires are ●st in your thoughts to bee the ●atter of your meditation . For ●oughts how to hallow Gods ●me , and how his kingdome may ●●e , and how you may doe his ●ll , should ordinarily be in your ●inde , before those that con●rne your daily bread . 2. When they interpose themslves , interrupt and iustle out ●ose good thoughts whereon you ●ere thinking before , before ●at you have thought of them ●fficiently . 3. When your thoughts of ●orldly businesse are with grea●r intention of minde , than the ●oughts of things spirituall and ●eavenly . 4. When they last longer than ●ch as immediately concern the glory of God , and the good of your soule ; or hold you too long upon them . 5. You shall know it by the ends which you propound to your selfe in your thoughts of worldly businesse ; Are the ends you propound , onely , or chiefly that you may prevent povertie , or that you may have wherewith to satisfie your naturall desires ? If you propound not other , and more spirituall ends , your thoughts of them at that time , are worldly : but if your thoghts of your worldly businesse , be to the end that you may lay them to the rule of Gods Word , that you may not offend him in your labour and care about them ; or that you might crave Gods direction and blessing upon your said care and labour , you being spiritual in thoughts of worldly businesse , then your thoughts of lawfull businesse are not distempered with worldlinesse . To remedie these distempered thoughts ; First , get a sound and cleare iudgement to discerne of what is good , what is bad , also what is best , and what is least good ; preferring things spirituall , heavenly , and eternal , incomparably before those which are corporall , earthly , and temporary . Make those best things o your Treasure , then your heart will bee chiefly set , and your thoughts will chiefly run on them : and will be moderate in thinking of those things which are lesse needfull . 2. Doe as a wise Counsellor at Law , and as a Master of Requests , who must heare many Clients , and receive and speed many Petitions . Consider whose turne it is , and what is the most important sute , and dispatch them first . Let thoughts of worldly busines be shut out , and made stand at doore , till their turne be to be thought upon , and till the more excellent , and more needfull be dispatched . 3. If thoughts of the world will impudently intrude themselves , and will not be kept out ; rebuke them sharply , give them no hearing , but dishearten them , and rebuke the porter and keeper of the doore of your heart , smite , wound , and checke your conscience , because it did not checke and restraine them . 4. In all lawfull businesse , inure yourselfe hoc agere , p fully and sufficiently to intend that one thing which you have in hand for the present ; and at all times restraine wandring thoughts as much as may be . Let your Reason get such power over Phantasie , that you may bee able to thinke of what you please , when you please You will say , to a sickle brain this is hard , if not impossible . To this I answer , If you wold not nourish and entertaine evill flying , & unseasonable thoughts when they arise ; and would ( as oft as they offer themselves ) be much displeased with them , and with your selfe for them ; then in time you shall finde it possible , and not exceeding hard to think of what good things you would , and not of what evill things you would not . 5. Lastly , when the time and turne of thinking and doing of your worldly businessesis come , then thinke thereof sufficiently , and to good purpose ▪ for then they will be the l●sse troublesome in thrusting themselves in out of place , because it is known that in their place , they shall be fully regarded . Idlenesse and improvidence about these things , puts a man into streights many times , and into distempers about his worldly businesse , more then , cls , needs , or would be . * You would also know when your thoughts of successe in your worldly affaires are distractions in your preparation to prayer together with a remedy against them . To thinke , that , if you be not provident and diligent in your calling , and ▪ that if God doe not blesse your diligence , you may doe the works of your calling in vaine , and that you may looke for ill successe ; thus to thinke is lawfull and usefull . For it will raise up in you a resolution to be provident & diligent ; and when you haue done all you can , these thoughts also will quicken you to prayer unto God for successe . But if your thoughts of thriving , or not thriving , be other then these , and doe bring forth other effects ; namely , if desire of successe drive you to thinke of using unlawful meanes , from doubting that you cannot so soon , or so certainly , or not at all , speed by the onely use of lawfull : if it make you full of anxietie and feare , that though you use what good meanes you can , all will be in vaine : if you be yet doubtfull and q take thought about what you shall eate , what you shall drink , and what you shall put on , or how you & yours shall live another day , then your thoughts about successe in worldly busines , are worldly , and distractfull . I shall let this sinne with its remedy appeare morefully when I shall write against taking care in any thing , cap. 13. Yet for the present , know : All the fruit you shall reape through eating up your heart with feare and distrust , doubting of successe , will be nothing else , but a farther degree of vexation of heart . For all the carking in the world cannot bring good successe . Besides , nothing provoketh the Lord to give ill successe sooner , then when you shall nourish distrustfull care . Secondly , consider the ability and faithfulnesse of GOD , who hath taken care of the successe of your labour upon him : commanding you not to care , but to r cast all the care on him . If you would rest upon this , you might be secure of good successe in ●our outward state , even according to your desire ; or else God will more then recompence the want thereof , by causing you to thrive , and to haue good successe in spirituall things , which is much better , & which you should desire much more . 4. A fourth caution to be observed in your preparation to prayer , and in prayer , is , Be not sleight and formall herein , which is , when cursorily , and out of an overt custome , you only cal your sins , your duties , Gods favours and his promises unto a bare and fruitlesse remembrance . For if the heart be not withall affected with anger , feare , griefe , and shame for sinne . And if it be not affected with ioy , and with an acknowledgement of being beholding to God for his favours . Moreover , if it be not affected with hope and confidence in God at the remembrance of his blessed promises . And if withall , the heart be not gained to a renowed resolution for to reforme what is faulty , and to cry earnestly to God for grace and mercy , and for the time to come to endevour to live a godly life ; all your preparation is nothing ▪ Nay , this slight and fruitlesse eal●ing of vice and vertue to remem●rance , and no more , is a great ●…holdner and strengthner of sinne ; ●nd a great weakner and quencher ●f the Spirit . For sinnes are like to ●dle vagrants , and lawlesse sub●ects ; If Officers call such before ●hem , and , either say nothing to ●hem , or onely give them threat●ing words , but doe not make ●hem smart , they grow ten times ●ore bold , more insolent , and ●wlesse . Good thoughts are like ●● dutifull servants and loyall ●●bjects , such as are ready to ●ome at every cal , & offer them●●lves to be imployed in all good services : now if such be not cherished in their readinesse , they ( ſ like Davids people ) returne dis-heartned , and their edge to future readinesse is taken off . Besides , this cursorie performing of holy duties , is the high way to an habit of hypocrisie , that cursed Marre-good . 5. My last caution is ▪ that if in your meditations , and in your prayers you finde a dulnesse and want of spiritualnesse , I would haue you to be humbled in the sense of your impotency and infirmity ; yet , Be not discouraged ▪ nor yet give them over : but rather betake your selfe to these duties with more diligence ▪ & earnestnesse . When you want water , ( your Plumpe being dry ) you , by powring in a little water , and by much labour in plumping , can fetch water ; so , by much labouring the heart in preparation , and by t prayer , you may recover the gift of prayer . And as when your fire is out , you , by laying on fuell , and by blowing the sparke remaining , doe kindle it : so by meditation whereby you must u stirre up the grace that is in you , and by the breath of prayer , you may revive and inflame the spirit of grace and prayer in you . Yet , if you finde that you have not time to prepare by meditation , or hauing time , if you finde a confusion & distraction in your meditation , then it wil be best to breake through all lets , & without further preparation fal upon the duty of prayer , onely with premeditation of God to whom , and of Christ by whom through the Spirit you must pray . If for all this you doe not satisfie your selfe in these holy exercises , yet give them not over : for God is many times best pleased with your services , when , through an humble sense of your failings , you are displeased with your selfe for them . Yea , if when you have wrastled and contended with God in praier , you are forced to x goe halting and limping away with Iacob , in the sense of your infirmities ; yet be not dismaied , for it is a good signe that you haue prevailed with God , as y Iacob did . God useth , when hee is overcome by praier , to work in them that do overcome some sense of weakenesse , to let them know , that they prevaile with him in prayer , not by any strength of their own , or by any worthines of their prayer ( when they have praied best ) but from the goodnesse of Gods free grace , from the worthinesse of Christs intercession , by whom they tender their praiers , and from the truth of his promise made unto them that pray . If it were not thus , many , whē they haue their harts desire in prayer , would ascribe all to the goodnes of their praiers , and not to the free grace of God ; and would be proud of their owne strength , which in truth is none at all . CHAP. IV. How to walke with God , the whole day , after it is well begunne . SECTION 1. VVHen you haue thus begun the day by prayer by your selfe , thus making your peace with God , & craving his gracious presence to goe along with you , and for you , that day : you must then conscionably , according to the nature of the day ( be it one of the sixe dayes , or the Sabbath and Lords day ) apply your selfe to the businesse of that day , whether it be in acts of Religion , or of your personall calling , or in any other workes belonging unto you , as you are superiour or inferiour in Family , Church , or Common-wealth ; whether it be also in acts of bodily repasts , recreation , or sports , doing all as in Gods sight . And because all lawfull businesse is a sanctified by the Word and Prayer , and for that it is part of your calling ( as you are Master of a Family ) to gouerne your people in the feare of GOD , and to teach them to live godly , therefore it is your part to take the fittest time in the morning to call them together and pray with them , before which prayer , it will be profitable to read the Scripture in order , with due reverence , taking also opportunities in al fit times to instruct them in the principles of Religion , oft b whetting the Word upon them . If it be a working day , Betake your selfe ordinarily to the worke of your particular calling . For whosoever hath no calling wherby hee may be profitable to the society of man in Family , Church or Common-wealth : or having a lawfull calling doth not follow it , he liveth c inordinately . God never made any man for play , or to doe nothing . And whatsoever a man doth , he must doe it by vertue of his calling , receiving warrant from it , else hee cannot doe it in faith ; d without which no man can please GOD. Besides , whosoever is called to Christianitie , hath no way to heaven , but by walking with GOD in his e personall and particular calling , as well as in his generall calling . 1. That you may doe this , first , be sure that the thing wherabout you labour , either with head , or hand , be lawfull and f good . 2. Be g diligent and industrious , for the * sluggard and idle person desireth , but hath nothing : but the o diligent hand maketh rich . 3. Let there be truth , plainenesse , and equity in all your dealings with men . h Circumvent and defraud no man. Make not your own gaine the waights and measures to trade by . I will propound unto you sealed waights and rules , according to which , you must converse with all men . ( 1 ) Consider your neighbours good as well as your owne . Weigh unpartially with your selfe what proportionable commoditie ( in common estimation according to the times ) your neighbour is like to have for that which you receive of him . For you must i love your neighbour as your selfe . In whatsoever you have to doe with men , you must not looke onely to your owne advantage , but to the benefit also of k your neighbour . ( 2 ) Observe the Royall Law , the Standard of all equitie in this kinde : l Whatsoever you ( with a rectified judgement and honest heart ) would that men should doe unto you , doe you even so unto them : for this is the Law and the Prophets . 4. Be provident that you let not slip your opportunities : and take heed lest in these evill times you be circumvented by fraud , and falshood , and be insnared by unnecessary m Suretiship . 5. Whereas in every calling there is a mysterie , and , for the most part , each calling and condition of life hath its speciall sin or sinnes , which the Devill and custome for gaine or credit sake amongst wicked men , hath made to seeme lawfull ; yea , hath put a kinde of necessitie thereupon , which cannot bee shunned but with exposing a mans selfe to losse , or censure : Looke you narrowly by the light of the Word , and by experience to finde out that or those sinnes , then be as carefull to avoid them . SECTION 2. Concerning Superiours and Inferiours . THere are other works also , such as concerne you as you are a superiour , and in authoritie , or as you are inferiour and subject , either in Familie , Church , or Common-wealth , in doing whereof you must take GOD along with you , following the directions of his Word and Spirit . 1. As you are a Superiour , first , walke worthy of all honour and due respect , carrying your selfe in your place with such holines , wisedome , gravitie , justice and mercy , keeping such a meane betweene too much rigour and remisnesse , betweene straining your authoritie a too farre , and loosening it too much , that those under your charge may have cause both to feare and love you . 2. Wait on your office , and be watchfull over your charge with all diligence and faithfulnesse , using all good meanes to containe them in their duties of b Godlinesse and honesty ; which is the onely end why God hath set you over them . The meanes are : ( 1 ) Goe before them in good example . Examples of Superiours have a kind of constraining power working powerfully and insensibly upon inferiors . ( 2 ) c Pray with , and for them . ( 3 ) Command onely things lawfull , possible , and convenient , and onely those to which the extent of your authority from God and man doth allow you . ( 4 ) As much as in you is , procure for them the meanes , and put them upon the d opportunities of being , and of doing good . ( 5 ) Prevent likewise and remove all occasions of their being , and of doing evill . ( 6 ) Protect and defend them , as much as lyeth in you , from all wrongs and injuries . ( 7 ) When they doe well , e incourage them , by letting them see that you take notice as readily of their well doing , as of their faults ; and so farre as shall be fit , let them have the f praise and fruit of their well-doing . ( 8 ) When they doe evill , rebuke them with more or lesse heat of anger , according to the greatnesse of their fault : but never with g bitternes , in rating , and reviling them by tearmes of disdaine , and base contempt . There should bee alwayes more strength of reason in your words to convince them of their sinne , and to make them see their danger , and to know how to be reformed ; then heat of anger , in uttering your owne displeasure . ( 1 ) If admonitions and words will reclaime them , then , proceed not to corrections and blowes : but if they regard not your reproofes , h then according to the nature of the fault , and condition of the person , and the limits of your authoritie , you must , in mercie to their soule , give them sufficient , but not excessive punishment . ( 10 ) When you have done thus , and have waited a convenient time for their amendment , but finde none , then , when they declare themselves to bee rebellious , you must i crave the helpe of higher authority . That you may governe according to these directions : Consider well and oft , first , that those whom you governe , are such whom you must not oppresse , neither may you rule over them with k rigour ; because they now are , or may be l heires of the same grace together with you . Secondly , Remember oft that you have a m Superiour in heaven , that you are his servant and deputie , governing under him ; that all your authority is from him , and that all you doe , in governing , must be for him , and how at last a time will come when you must give account to him of your Government . As you are n under Authoritie , ( 1 ) You must honour and reverence all whom God hath set over you . ( 2 ) You must o obey them in all such their lawfull commands as are within the compasse of their Authoritie and commission , and that with fidelitie , and singlenesse of heart , for the p Lords sake . ( 3 ) You must submit to their reproofes , corrections and just restraints with patience , without murmuring , muttering , and q answering againe , or resisting ; For if you doe not submit to the powers that be ordained of God , or if you r resist them , you rebell against God , and doe resist the ordinance of God : which who so doth , shall receive to himselfe damnation . But if you not onely for wrath , but chiefly for ſ Conscience to God doe submit your selves to every t ordinance of man , doing therein the u will of God from the heart ; then , whether men requite you , or not , you shall be sure of the x Lord to receive the reward of inheritance : for thus obeying men , you serve the Lord Christ . SECTION 3. Touching Repasts and Recreations . THe constitution of mans soule and body is such , that they cannot long endure to bee imployed , and stand bent with earnestnesse upon any thing , wherefore refreshing is needful . First , the whole man is refreshed by eating and drinking : In which you must be first holy : secondly , iust ; thirdly , temperate . 1. It was their sin , which fed themselves without all a feare of God. Meats and drinkes are not good to a man , if he be not b pure and holy , and if they be not received with prayer and thankesgiving . 2. You must not eat bread c of deceit , or ill gotten food : every man must eat his owne bread , God would have no man to eat the * bread of wickednesse , nor yet drinke the wine of violence . 3. Moreover , you must not eat for gluttony , and d drunkennesse , to please the pallate , and to glut the appetite ; but for * health and strength . 2. A man when he is wearie , may bee refreshed likewise by varietie and interchange of the duties of his particular , and generall calling . And the best Recreation to a spiritual mind , when it is wearie of worldly imployments , is to walke into e Christs garden , and there , by reading and f meditating , singing of Psalmes , g and holy conference , you may solace your selfe with the sweet comforts of the holy Spirit , and may worke your heart to joy in God , even to ioy in the holy Ghost , and to a h delight in the Commandements and Word of God. This is the most profitable , most ravishing , and most lasting delight of all other . Now , by as much as the soule is of a better , and of a more heavenly constitution , by so much it more contenteth , and satisfieth it selfe in these delights . Yet sith Sports , even bodily and naturall delights , are part of our Christian libertie , therefore ( taking heed that you abuse not your libertie ) you may when you have need , recreate your selfe with them . Now that you may sport as in Gods sight , follow these directions : 1. The matter of your sports must bee of a common nature , and of things of indifferent use . Things holy are too good , and things vicious are too bad to be sported or played with . 2. Sports must bee seasonable for time ; Not on the Sabbath day , in which time God forbiddeth all men to seeke their i owne pleasures . Ordinarily sports must be used not before , but after the body or mind hath beene throughly imployed in honest businesse . Not over-long to the expence and losse of your precious time , which you should study to k rede●me , not to passe away . 3. Sports must alwayes bee kept within the lists of l Charity , both to your selfe , and to your neighbour . If your sports doe impeach , or hazzard your owne , or your neighbours name , life , estate , or comfortable living , your sport is unlawfull . 4. Although Sports may bee used , yet they must not be loved , or used immoderately to fill your selfe with earthly delights , looking at no further or higher end : For as he that eateth and drinketh that hee may enlarge his appetite , that he may yet eate and drinke : so he that sporteth that he may sport , is brutish and sensuall . It is very Epicurisme : God hath threatned that he that m loveth sports , shall be a poore man , and he that loveth wine and oyle , shall not be rich . 5. Whatsoever your sport be , you must so recreate the outward man , that you be no way worse , but rather better in the inward man. For God hath set such a blessed order in all lawfull things ; that the meanest being lawfully used , shall not hinder , but further the best things . 6. In all sports you must propound the right end : the next and immediate end is to revive your weary body , and to quicken your dull minde : but your furthest and principall end is , that with this your refreshed body and quickned spirit , you may the better serve , and n glorifie God. For , whether you eate or drinke , or whatsoever you doe else , let all be done to the glory of God , saith the Apostle . Thus much shall serve for direction how you should walke with God upon any of the sixe dayes , except there be speciall cause of setting a day apart for holy use , as , for fasting and prayer . CHAP. V. Of Religious Fasting . SECTION 1. I Forbeare to write of the many kinds of Fasts , and of keeping Wednesday , Friday , and Lent Fasts : Onely thus much , It is evident , both by the * profession and practise of our Church and State in England , that with us they are held to be Civill , observed for the good of the Common-weale . For choise hath beene oft made of Wednesdayes and Fridayes both in and out of Lent for to be kept for Religious Fasts , which needed not to haue been , if the Fasts kept before upon those daies had beene judged to be Religious ; Yet they have their lawfull use , so farre forth as they conduce to their civill end , and are freed from Popish abuse and superstition . And I doe advise you , and all good Subjects , according as it will stand with your health , for to observe them . The Fast which I mentioned in the end of the former Chapt. of which I am to treat in this , is a Religious Fast . Which is , A sanctifying a day to the Lord by a willing abstinence from me at● and drinke , and from delights & worldly labours , that the whole man may be more thorowly humbled before God , and more feruent in prayer . This Fast hath two parts ; the one , outward , the chastening the body ; the other , inward , the afflicting of the soule , under which are contained all those Religious acts which concerne the setting of the hart straight to Godward , and the seeking helpe of God for those things , for which the Fast is intended . Take Fasting strictly for bodily abstinence , so it is an indifferent thing , and is no part of Gods worship : But take it as it is joyned with the inward part , and is referred to a religious end , being a profession of an extraordinary humiliation , and a great furtherance to a mans spirituall & reasonable service of God , giving a stronger and speedier wing to prayer , which * must alwaies goe with it , so it is more then an ordinary worship . It hath the name from the outward part ; it being most sensible : But hath its excellency and efficacy from the inward , it being that for which the outward is observed . It is called Publicke , when a whole State , or when any one publike Congregation doth fast . Private , when one alone , one family , or some few together do fast . God commanded a set Fast to be observed yearely of the Iewes ; By which they ( forbearing onely the Sacrifices and publike Solemnities ) did learn to keepe the private , according as they had cause . Publike and private haue their warrant from the new Testament , as well as from the Old ; Which sheweth that religious Fasts were not peculiar to the Iewes ; but are a Christian dutie belonging to all fitly qualified for them . In the times of the government of a Iudges , and b Kings , before the Captivitie , and of the c Rulers of the Iewes after the Captiuitie , we have manifold examples of private Fasts ; and examples & commandement for publike . Our Lord and Saviour said , d that his Disciples after his departure from them should fast ; & giveth direction unto all touching * priuate fasts . The Apostle e speaketh of the husbands and wiues abstaining from the marriage bed , that they might giue themselvs to fasting and prayer : And wee haue the practise of the f Apostles againe and again for publike fasts . All which prove fasting to be a Christian duty . The case of a mans selfe , of others , yea of the Church and Common-wealth may be such , that ordinary humiliation and prayer will not suffice . For as there were some Divels that could not be cast out , g but by fasting and prayer ; so it may be that such hardnesse of heart may be grown upon a man ; or some sinfull lusts ●ay have gotten so much strēgth ●at they will not be subdued ; ●ome h evils private and publike , ●hich cannot be prevented or ●●moved ; some speciall graces ●●d blessings , which shall not be ●●tained or continued , but by ●●e most importunate seeking of ●od , by Fasting and Prayer . Fasting is contrary to that ful●…sse of bread , which maketh ●…th body and soule more prone ●…vice , and indisposed to religi●…s duties through drowsinesse ●…head , heavinesse of heart , dul●…sse and deadnesse of spirit ; ●…ow these being removed , and ●…e pamprednesse and pride of 〈…〉 flesh taken down by fasting , 〈…〉 body will be brought into ●…jection to the soule , and both ●…dy and soule to the will of ●…d more readily , then other●…e they would be . A day of Fast is a great fur●…rance to the soule for the better performing of holy duties , such as Meditation , Reading , and Hearing the Word , Prayer , Examining , Iudging , and Reforming a mans selfe ; both because his spirits are better disposed , when he is fasting , to serious and sad devotion ; & , by reason of so large a time wherein the minde is taken wholly off frō the thoughts , cares , and pleasures of this life , he may be more intent , & more wholly taken vp in seeking of God. Fasting is an open profession of guiltinesse before God , and an expression of sorrow and humiliation , it being a reall acknowledgement of mans unworthinesse , even of the common necessaries of this present life . But it is not enough that the body be chastned , if that the souls be not withall afflicted ; because , ( 1 ) it is else but a meere bodily exercise which profiteth little ▪ nay , it is but an by pocriticall fast , abhorred & condemned of God , frustrating a chiefe end of the outward fast , which is , that the soule may be afflicted . Afflicting the soule worketh Repentance , another chiefe end , and companion of Fasting . For godly sorrow causeth repentance , never to be repented of . When the soule is afflicted , and heavie laden with sinne , then a man will readily and earnestly seeke after God , even as the sick will to the Physitian for Physicke , and as a condemned man to the King for a Pardon . In their affliction ( saith God ) they will seeke me diligently . If this be true of the outward , then much more of inward affliction . The afflicted soule is a fit obiect of Gods mercy ; to him doth God looke that is poore and of a contrite spirit , that trembleth at his word ; yea , the bowels of his fatherly compassion are troubled for him that is troubled and ashamed for his sin . Moreover , upon a day of humiliation ( if a man deale sincerely ) this affliction of his soule driveth him quite out of himselfe to seeke helpe of God in Christ , and maketh him endevour to bring his soule into such good frame , that hee may truely say that he doth no● regard iniquity in his heart ; and ha● his unfained purpose is , and endevour shall be to keep a good ●onscience , toward God and man 〈…〉 Whence followeth boldnesse , and assurance that God will be found of him ; and that in Gods owne time , and in the best manner he shall have all his holy desires fulfilled . All whom lawfull Authority enjoyneth , are to keepe a * publik Fast , so farre as health will permit . These onely may keepe a private Fast . Such as are of understanding , els how can they search out their wayes , judge thēselves , or pray . In publike Fasts , if Authoritie thinke fit , little children may be caused to fast , that the Parents , and others of understanding may ( as by objects of misery ) be stirred up to a more thorow humiliation ; but , in private , Children and Ideots are to be exempted . Secondly , Novices and unexperienced Christians are not to fast in private ; such were Christs Disciples , then , when exception was taken at our Saviour , because they fasted not ; whom he excuseth , not onely for that it was unseasonable to fast in a time of joy , while he the Bridegroom was with thē : but because they were not able to beare so strong an exercise , they being like old vessels , and old garments , which would be made worse rather than better by the new wine , or new cloath of fasting . Strong physick is good , but not for babes . There is not the same reason why they may fast in private as in publike , because the Minister by teaching them , & by praying with them , and for them , taketh from them the greatest part of the burden of the fast in publike . Thirdly , all such as are not in their owne power , are not to keepe a private fast , when those under whose power they are , shall expresly contradict it . For the husband might disallow the vow of his wife , even that wherewith she had bound her selfe to afflict her soule by fasting . Wherefore none may fast against the will of those which have full power to command their service and attendance . Publike Fasts are to be kept as oft as Authoritie shall see cause . Private , as oft as a man shall have more then ordinary cause of seeking unto God , either for others or himself , for removing or preventing imminent judgements from the Church and Common-weale ; or for the procuring their necessary good ; for subduing some head-strong lust ; for obtaining some necessary grace , or speciall blessing ; for preparing himselfe for some speciall service of God , or the like . Though I cannot but justly complain of Christians seldome fasting ; yet I dare not allow you to make this extraordinary exercise of Religion to be ordinary and common ; for then it will soone degenerate into meere Forme , or Superstition : but wish you to observe it as you shall have speciall occasion , and when ordinary seeking of God is not likely to prevaile . It is indifferent which of the six daies you set apart for fasting according as shall best sute with your occasions . As for the Lords day , though it cannot be denyed but that if the present necessitie require , you may fast upon that day , neither can I utterly denie servants , and such as are under the power of others ( if they can have no other time ) sometimes to make choyce of that day ; yet because the Sabbath is a day of Christian Chearefulnesse ; And for that Heretikes have heretofore made the Sabbath their Fasting day , and so it may be a scandall to Religion ; and because Fasting is somewhat of the nature of a free-will-offering , I thinke you shall doe best to set such a day apart to your selfe for Fasting , which is more your owne , and not the Lords day . The Scripture hath not determined how long a continued fast should be kept . We have examples that some have fasted a longer time , as Three dayes ; some a shorter , but none lesse than one day . In hotter Countryes they could without impeachment of health abstain from food longer then wee can who live in a colder ; but the body cannot be sufficiently afflicted through want of food in lesse time than one day . Thus I have proved Religious Fasting to bee a Christian dutie . And have shewed what it is ; also the parts and kindes of it ; Who should and may fast , when , and how long . It remaineth that I shew you how you may keepe a Fast acceptably to God , and profitably for your selfe , which is the principall thing to be regarded in a fast . And this I doe the rather , because many wel-affected Christians have importuned mee thereunto ; who have professed that they would gladly set about the dutie ; but ingeniously confessed , that they knew not how to doe it , and ( in particular ) how to bee intentive and spiritually imployed for want of matter for a whole day together . But of this in the next Section . SECTION 2. BY way of preparation to a religious Fast , doe thus : Take but a moderate supper the night before ; for if a man glut himselfe over night , hee will be more unfit for the duty of humiliation the next day , and it differeth , in effect , little from breaking of fast next morning . When you commend your selfe to God alone by praier , that night ( as every good Christian usually doth ) then set the time alloted , apart for that holy work ; setting your selfe in a special sort to seek the Lord , as the Saints of God in the beginning of their fasts have done ; propounding to your selfe the end of your intended Fast ; Remembring this , that if the chiefe occasion and end be your owne private good , that you forget not others , nor the publike ; or if it be the publike ; yet minde also your owne private ; For untill you have made your owne peace with GOD , your fasting and praying will prevaile little for the publike . And God having joyned the publike with our private good in prayer , we must not disjoyne them in our fasting . Resolve with your selfe , to the utmost of your power , to keepe a religious fast unto God , according to his will ; For this cause , in those your prayers , adde serious petitions to God in that behalfe . When you awake that night , let not your thoughts bee upon worldly businesse , much lesse upon any wicked thing ; but let them be holy , such as may tend to the furtherance of the holy actions to be done the next day . Fourthly , ( if necessitie hinder not ) Arise early the day of your fast . It agreeth wel with a fasting day ( whereon your flesh is to be tamed ) that you give not your selfe to so much sleep as at other times . It is probable , that for this cause some lay on the ground , others in sackcloth , in the nights of their fasts , not onely to expresse , but to further their humiliation , by keeping them from sleeping over-much , or oversweetly . Your body being emptie , if withal your soule continue earnestly bent upon afflicting it selfe , these will keepe you from drowsinesse that day . When the day is come , Be you strict in observing the outward Fast . To this end , First , forbeare all i meat and drinke , untill the set time of the Fast be ended , which usually is about Supper time . A generall Councell in the Primitive Church decreed , that totall abstinence should be observed untill Evening prayer was ended . In case of necessitie , that is , when totall abstinence shall indeed disable you from doing the maine duties of that day , you may eat or drinke ; for in such cases GOD will have mercy rather than sacrifice ; but then it must bee a small refection ▪ onely such , and so much as may remove the impediment to the spirituall performance of the duties of that day . Secondly , Abstaine from all other worldly delights , as , ( so farre as will stand with comelinesse ) from fine and best k apparell , also from all l sports and pleasant musicke , from the m marriage-bed , and the like . Thirdly , Abstaine from all worldly labour , as upon a Sabbath day ; for worldly busines , & the cares thereof doe , as well as worldly delights , distract the thoughts , and hinder humble devotion ; and a ceasing there-from , giveth a full opportunitie to holy imployments the whole day . Therfore the Iewes were commanded to sanctifie a fast . And that yearely Fast , called the day of Atonement , was upon perill of their lives to be kept by a forbearance of all manner of worke . Now albeit the Ceremonials of that day are abolished in Christ , yet , forbearing worke as well as meate and drinke ( being of the substance of a Fast , ) doth remaine to bee observed in all such as may properly be called Religious Fasts . Thus much for the outward fast , you must be as strict in observing the inward . Begin the day with prayer , according as I directed you to doe every day ; but with more than ordinary preparation , with fervency and faith , praying for Gods special grace to enable you to sanctifie a fast that day according to the Commandement . Then apply your selfe to the maine worke of the day , which hath these parts , ( 1 ) unfained Humiliation , ( 2 ) Reformation , together with Reconciliation , and ( 3 ) earnest Invocation . The soule is then humbled , the heart rent , and truly afflicted , when a man is become vile in his owne eyes , through conscience of his owne unworthinesse , and when his heart is full of compunction and anguish , through feare of Gods displeasure , & with godly sorrow and holy shame in himselfe , and anger against himselfe for sinne . These affections stirred doe much afflict the heart . To attaine this deepe humiliation , know that it is to be wrought partly by awakening your Conscience through a sight of the Law , and apprehension of Gods just judgements due to you for the breach of it , which wil break your heart ; and partly by the Gospell , raising up your heart to an apprehension and admiration of the love of God to you in Christ , which will melt your heart , and cause you the more kindely to grieve , and to loath your selfe for sin , and withall to conceive hope of mercy , whence wil follow reconciliation , reformation , and holy calling upon God by prayer . To worke this Humiliation , there must be , First , Examination , to find out your sinne . Secondly , a Accusation of your selfe , with due aggravation of your sinne . Thirdly , Iudging and passing sentence against your selfe for sinne . Sinne is the transgression of the Law , and revealed will of God ; Wherefore for the better search and finding out of your sinne , you must set before youthe glasse of the Law for your Light and Rule . And if you have not learned , or cannot beare in minde the heads of the manifold duties commanded , or vices forbidden ; then get some Catalogue or Table , wherein the same are set downe to your hand , which you may reade with pausing , and due consideration , staying your thoughts most upon those particular sinnes whereof you finde your selfe most guiltie . If , of those many that are , you doe not meete with one more fit for this purpose , or which you shall like better , then use this Examinatorie Table in manner as Followeth : But expect not herein an enumeration of all particular sinnes , which is beyond my skill , nor yet of all the heads of duties or kindes of sinnes , which would require a volumne ; but of those which are principall and most common ; yet hereby , if your Conscience be awake , it will be occasioned to bring to your thoughts those other not mentioned in the Table , if you bee thereof guiltie . The first Table of the Law concerneth duties of love and pietie to God , the performance whereof tendeth immediately to the glory of God , and mediately to the salvation and good of man. The first Commandement concerneth the setting up of the onely true God to your selfe , to bee your God. Examining your selfe by this ( and so in the other Commandements ) thinke thus with your selfe : Doe I know and acknowledge the onely true GOD to be such a one as hee hath revealed himselfe in his Word & works , namely , One onely Infinite , Immateriall , Immutable , Incomprehensible Spirit , and Everlasting Lord God , having beeing and All-sufficiencie in and from himselfe ; One who is simply full of all perfections , and uncapable of the least defect , being Wisedome , Goodnesse , Omnipotencie , Love , Truth , Mercy , Iustice , Holinesse , and whatsoever is originally and of it selfe Excellent . The only Potentate , King of Kings , Lord of Lords , of whom , through whom , and to whom are all things . The Father , Sonne , and holy Ghost , God blessed for ever , Amen . Doe I Beleeve his Word , in all things related , commanded , promised , and threatned therein , and that his holy and wise Providence is in all things . Have I Him and his Word in continuall remembrance . Doe I esteeme and exalt God in my heart above all , so that it doth humbly adore him at the very mention and thought of him , making my selfe to be nothing in mine owne eyes , yea , esteeming all creatures to bee nothing in comparison of him ? Have I given religious worship to him onely ? Have I beleeved in him , and in him onely ? Have I sworne by him as there hath beene cause , and by him alone ? Have I prayed onely unto him ? and have I sought to him , and to obtaine helpe of him only by such meanes as he hath appointed ; giving the glory and thanks of my being , and well-being , and of al other things which are good unto him . Is my Conscience so convinced of the truth & Authority of God , that it holdeth it selfe absolutely bound to obey him in all things , that it doth incite to that which is good , restrain from that which is evill , encourage me in well-doing , and check me when I doe ill . Is my will resolved upon absolute and unfained obedience to doe whatsoever God commandeth , to forbeare whatsoeuer hee forbiddeth , to subscribe to whatsoever he doth , as well done ; and have I borne patiently , all which either by himselfe or by any of his creatures hee hath inflicted upon me ? Have mine affections beene so for God , that I have loved him with al my heart , loving nothing more than him , nothing equally to him ? Doe I hate every thing that is contrary to him ? Hath my Confidence beene onely in him , and my expectation of good from him ? Have my desires beene to him , and for him , longing above all things to have communion with him ? Hath it beene my greatest feare to offend him , or to be severed from him ? Hath it beene my greatest griefe and shame that I have sinned against him ? Have I reioyced in God as in my chiefe Good ? Hath mine anger risen against whatsoever I saw crosse to his glory ? Have I beene zealous for God ? And have I made him the utmost end of all mine actions ? Hath my whole outward man , as tongue , senses , and all other active powers of my body been readie to professe the true God , and to yeeld obedience to his will. Or contrariwise , Am I not guilty of denying of God in word , in workes , or at least in heart , questioning the truth of his being , and of his Word , denying his Providence , Power , or some other of his Divine Attributes ? Have I not been ignorant of God , and of his will , and erroneous and mis-beleeving , if not hereticall in my conceits concerning God the Father , Sonne , or holy Ghost . Have I not beene over-curious in prying into the nature and secret counsels of God , beyond the rule of the revealed wil of God ? Have I not set up false Deities , or put my selfe , or any other creature in the place of God , through pride preferring , and resting upon mine owne way and will before Gods , or by making my selfe mine utmost end , professing God and his Religion , onely to serve mine owne ends , or by seeking to the creature , ( as to Angell , Saint , Devill , or Witch ) instead of the Creator ? Have I not beene forgetfull of God , and of his will ? Is not my Conscience impure , blinde , deluded , or seared ; and my will perverse , obstinate , impatient , and murmuring against God , and ful of dissimulation ? Have I not set mine affections upon the World rather than upon God , loving that which is evill , hating that which is good , yea , God himselfe , if not directly , yet in his Holines , shining in his Ordinances , and in his children , or as hee is a severe inflicter of punishment ? Fearing man more than God , trusting in the Creature , making something besides God my chiefe joy ? Have I not presumed when I had cause to despaire , and despaired after that I had cause to hope ? Have I not ●empted God many wayes ? And have I not in the matters of God beene either cold , lukewarme , or blindely , or preposterously zealous ? Hath there not beene a pronenesse in my whole outward man , to rebell against God ? The second Commandement concerneth all such lawfull worships of God , which he onely hath appointed , whereby he communicateth himselfe to man , and man againe maketh profession of him ; forbidding ( under one kinde ) all such as are not by him ordained . Thinke thus , Have I worshipped God in spirit and truth in all the kindes and parts of his Worship , publike or private , ordinary or extraordinary ; as , by hearing , reading , and meditating of his Word ; by praying , praising , and giving thankes to him ; by a right use of his Sacraments , Baptisme , and the Lords Supper , and by Religious Fasting , Religious Feasting , and making of vowes , according as I have had speciall occasion ? And have I done what did belong to me for the setting forth and maintaining of Gods true Worship ; and have I , according to my place , executed aright , or submitted unto the government and discipline of the Church ? Or , besides the omission of the former duties , Am I not guilty some way or other , of Idoll-worship , conceiving of GOD in my mind , or representing him to my sense in the likenes of any creture ? Have I not added to , or detracted from any part of Gods Worship ? Have I not run into the appearances and occasions of Idolatry , as , by presence at Idoll-service , by marriage and needlesse ●amiliarity with Idolatrous persons , by reserving undefaced monuments of Idolatry ? At least , is ●ot my heart guilty of not hating , but rather lingering after , Idolatrous worship ? Have I not been guilty of superstition , or Will-worship , &c. The third Commandement concerneth the glory of Gods holy Name , shining forth in his Titles , Attributes , Religion , Word , Ordinances , People , or any thing that hath in it any print of his holinesse or excellency , forbidding the taking of it in vaine , and that in all actions religious or common . Have I glorified God , by answering my holy profession , with an holy and unblameable conversation ; by performing all holy duties with due preparation , knowledge , and devotion ; also by thinking and speaking of the Names and holy things of God with holy reverence ; and in particular , by fearing an Oath . Or , have I not caused the Name , Religion , and People of God to be ill thought of and dishonoured by my evill course of living , or at least by committing some grosse sin● Am I not guilty of rash , unprepared heedlesse , forgetfull , and fruitlesse reading , hearing , receiving the Sacraments , or performance of any other the worships of God. Have I not thought or spoken blasphemously or contempiuously of God , or of any the things of God ? Have I not used the Name of God needlesly , rashly , wickedly , or falsly in swearing , or lightly in my Salutations , Admirations , or otherwise in my ordinary communication . Have I not abused the Name of God , his Scriptures , his Ordinances , and Creatures , using them for other purposes then hee alloweth , as , for sports , spels , charms , or any sorcery , luxury , or the like ? Have I not passed by the great workes of Gods power , mercy , and judgements without due observation and acknowledgement of God therein ? The fourth Commandement concerneth the ordinary solemne time of the service and worship of God , requiring that the seventh day ( now our Lords day ) be kept with an holy rest . Have I upon the six dayes Remembred the Lords day , that I might dispatch all my worldly businesse , and prepare my heart , that when it came , I might keep an holy Sabbath to the Lord , according to the Commandement ? Did I , according as my health would permit , rise early on that day ? Have I performed my daily , both morning and evening exercises of Religion alone , and with my family that day in private ? Have I caused all under my authority , according to my power , to rest from all manner of workes , and worldly sports ; also my selfe not onely from the labour of my body , but of my mind in all worldly businesse ; except about the things that concerne common honestie , and comelinesse , workes of mercy , and such workes of necessitie as could not be done before , or stay to be done afterwards ? Have I alwayes prepared my heart before I went into the house and presence of God , by meditation of Gods Word and Workes , and in particular by examination , and reformation of my wayes , also by prayer , thankesgiving , and holy resolution to carry my selfe as in Gods presence , and to heare and obey whatsoever I should bee taught out of the Word of God ? Have I caused my family to goe with me to the Church ? And did I with them come in due time , and being there , did stay the whole time of prayer , reading , and preaching of the Word , singing of Psalmes , receiving and administring the Sacraments , even that of Baptisme , when others are Baptised , and did attend diligently , and joyne with the Minister and the rest of the Congregation in all those holy exercises ? Did I spend the day , after the Morning and Evening Prayers , Sermons , or Catechisings , in meditation , and ( as I had opportunitie ) in conference and repetition of what I had heard ? also in visiting the sicke , and other workes of mercy ; and so from the beginning to the end of the day have beene imployed in holy thoughts , words , and deeds , and all this with spirituall delight . Or , Am I not guiltie of forgetting it before it came , and of neglecting and prophaning it when it came ? as , by meere idlenesse , or by taking opportunity of leisure from busines of my calling to be licentious in company keeping , daliance , and the like ; or by reserving that day for journeyes , idle visits , and for dispatch of bychares . Have I not beene carelesse of the Service of God , frequenting it no oftener then Law , or very shame did compell me ? Have I not beene carelesse whether my servants or children did keepe the Sabbath or no ? And when I was at Church , did I not idle out the time by gazing about , or by sleeping , or by worldly thoughts ? Have I not bought , sold , let , hyred , spoken of , or done other works forbidden to be done , spoken , or plodded upon that day ? Have I not under the name of Recreation sought mine owne pleasre , using sports and games , which cause the minde to be more indisposed , to the due performance of holy duties then honest labours doe , to which they are subordinate , and with them forbidden to be done that day ? Hath not the strict observance of the Sabbath beene at least tedious unto me , so that I could have wished that it had beene gone long before that it was ended ? The second Table concerneth duties of love and righteousnesse towards man , the performance whereof tendeth immediately to the good of man ; but mediately to the proofe of his being truely religious , & to the glory of God. God made man not to be alone , nor to be all for himselfe ; Therefore for the greater good of mankind , he hath endued men with variety of gifts , and degrees of place , some excelling other both in Family , Church , and Common-wealth ; yet so as each is excellent in his gift and place , even the meanest made worthy of respect from the greatest , because of his usefulnes for the common good : even as the least member of the natural body is truely useful and to be respected as well , though not so much , as the most honourable . Now when each member in the body politike do acknowledge the severall gifts and mutuall use one of another , according to their place , then is there a sweet harmony in the society of man , and there is a sure foundation laid of all good Offices of love betweene man and man. Wherefore in the first place , God in this fift Commandement provideth , that the order which he had set amongst men , should inviolably be observed ; Requiring all Inferiors under the name of Children , to honour their superiours , that is , to acknowledge that dignity and excellency which is in another , shewing it in giving due respect unto his person and name ; Implying , that all Superiours should walke worthy of honour , and that they should mutually show good respect to their Inferiours , tendring their good , as well as their owne . Touching this fift Commandement , thinke thus ; Doe I live in a lawfull Calling ? and have I walked worthy my General Calling of Christianity , and discharged my particular Calling , and imployed the gifts which GOD gave me , for the good of the society of man , in Family , Church , or Common-wealth ? Have I honoured all men , for that they were made after the Image of God , and have yet some remaines thereof , are capable of having it renewed , if it be not renued already ; and because they are or may be useful for the common good of man ; using them with all curtesie and kinde respect , excepting when , and wherein , they have made themselves vile by open wickednesse ; so that it will not stand with the glory of God , good of others , or of thēselves , or with the discharg● of my place , to shew them countenance ? Have I shewed my due respect to others in praying to God , and , as there hath beene cause , in giving him thankes for them ? Have I conceived the best , that in charity I might , of others ? And by love have indevoured according to my place to cure their grosser evils , and to cover their infirmities ? And have I to my power furthered my neighbors good name and reputation , and have beene contented , nay desirous , that he should be esteemed as well , nay , better then my selfe ? And , have I , both in his life time , and after his death , given him the honour of common humanity , as in common curtesies at least , and in comely buriall , so far as any way it did belong to me , and in maintaining his wronged reputation , &c. Have I being before others in gifts in any kinde , as , learning , wit , wealth , strength , &c. imployed those gifts to the honor of God , and the good of man more than others ? As I am before others in yeares , am I before them in grauitie , good counsell , and good example ? As I am above others in Authority , doe I acknowledge that it is not originally in me , but derived to me from God , and have I held it , and used it for him , keeping within the due limits thereof , gouerning with wisedome and moderation ; procuring the good of their bodies , and soules , so far as lay in me ; commanding onely things lawfull & conuenient , encouraging them in well-doing , by commendation , and rewards ; preventing evill as much as I could , and restraining it in them by seasonable and due reproofes , according to the quality of the offence , and of the person , when fairer means would not prevaile ? As I am an equall ; Have I esteemed others better then my selfe , and striven in honor to preferre them ? As I am behind others in gifts and age , have I in word , and gesture , done them due reverence , and thankfully made vse of their good parts , and experiences ? As I am under Authoritie , whether in Family , Church , or Common-wealth , haue I submitted my selfe to all my Gouernors , reverencing their persons , obeying readily all those their lawfull Commandements , which are within the compasse of their Authoritie to command ? Have I received their instructions , and borne patiently and fruitfully their reproofes and corrections ? Or do I not live without a lawfull Calling ? Or Idlely , or unprofitably in it ? Have I not buried or abused my Talent and place , to the hurt rather than the good , of my selfe , and others ? Have I not beene high minded , esteeming better of myselfe then there was cause , hunting after the vaine applause of men ? Have I not despised others ? yea , those which were good , yea , my superiours , shewing it by my unreverent gestures , and by my speeches to them , and of them ? Have I not some way or other detracted from and diminished the credit of others , or , at least , envyed their due estimation ? As I am a Superiour , have I not carried my selfe insolently , lightly , or dissolutely ? As I am under Authority , have I not carried my selfe stubbornly and undutifully ? God having set an order in humane societie , doth next provide for the life , and safetie of the person of man , who must keepe this order , and make this societie , by forbidding in the sixt Commandement whatsoever may take it away , or impaire it . Have I had a care of mine own health , in a sober use of meate , drinke , labour , sleepe , recreation , physicke , weapons , or whatsoeuer esse is apt to procure health , and to prevent disease ? Have I beene , or am I meeke , patient , long-suffering , easie to be appeased , apt to forgive , full of compassion , kinde , mercifull ; shewing al these , in soft speeches gentle answers , courteous behaviour , requiting evil with good , comforting the afflicted , releeving the needy , peace-making , and by doing all other offices of love , which might tend to my neighbours safetie or comfort ? Or , have I not wished my selfe dead , or neglected the meanes of my health ? Have I not impeached it by surfeits , by excessive labour or sports , by fretting and over-grieving , or by any other meanes ? And have I not had thoughts of doing my selfe harme ? Have I not beene angry unadvisedly , malicious , and revengefull , shewing surly gesture , and behaviour , as , sowre lookes , shaking the head , or hand , gnashing the teeth , stamping , staring , mocking , railing , cursing , quarrelling , smiting , poisoning , hurting , or taking away the life of man any way without Gods allowance ? Have I not been a sower of discord , or some way or other been an occasion of the discomfort , if not of the death of others ? The seventh Commandement concerneth Chastitie , whereby God provideth for a pure propagation and conservation of mankinde , forbidding all bodily pollution under the name of Adultery . Have I beene modest , sober , shamefast , possessing my body in chastitie , shutting mine eyes , and stopping mine eares , and restraining my other senses from al objects , and occasions of lust , bridling my tongue from lustful motions , and lascivious speeches , forbearing all manner of daliance and wantonnes ; abstaining from selfe-pollution , fornication , or any other naturall , or unnaturall defilement of my body , either in deede , or desire ? And being married , was I wise in my choise ? and haue I kept the marriage-bed undefiled , through a sanctified , sober , and seasonable use thereof ? Or , Am I not guilty of manifold acts of uncleannesse ? at least of vncleane thoughts , immodest eyes , eares , touches , & embraces , of wanton speeches , gesture , apparrell , and behaviour ? Have I not run into the manifold occasions of adultery & uncleannes , as by idlenes , gluttony , drunkennes , choise of such meats drinkes , perfumes , or any other thing that will provoke lust , effeminate dancing , frequēting wanton company , or places of uncleane provocations , and of unseasonable conversing with the other sex alone ? The eight Commandement concerneth the preseruation of mans Goods , the meanes of his comfortable maintenance in this life , forbidding all wrong thereabout , under the name of stealing . Have I a good Title to the things which I possesse , as by lawfull inheritance , gift , reward , cōtract , or any other way which God alloweth ? Have I beene industrious and faithful in my Calling , frugall , & provident ? Have I done that for which I have receiued pay or maintenance from others ; and have I given to every man his owne , whether tribute , wages , debts , or any other dues ? Or , have I not got my living by an unlawfull Calling ? or have I not impoverished my selfe and mine , by idlenesse , luxurious , and unnecessary expences , by gaming ▪ unadvised suretiship , or otherwise ? Have I not with-held from my selfe or others , through niggardice , that which should have beene expended ? Have I not gotten or kept my neighbours goods , by fraud , oppression , falshood , or by force , and made no restitution ? Have I not some way or other impaired my neighbours estate ? The ninth Commandement concerneth Truth of speech , the meanes of entercourse betweene man and man , and of preserving mens rights , and of redressing of all disorder in humane societie , forbidding all falshood of speech under the name of bearing false witnesse . Have I at all times , in all things spoken the truth from my heart , giving testimony in publike or private , by word , or writing , of things concerning mine owne or neighbours Name , and credit , life , chastitie , goods , or in any other thing that hath beene matter of speech betweene me or others , whether in affirming , denying , with oath or without oath , or in bare reports , or in promises , or any other way ? Or am I not guiltie of telling lies , jestingly , officiously , or perniciously ? Have I not raysed , spread , or received false reports of my neigbour ? Have I not spoken falsly in buying and selling , also in commending by word , or writing of unworthy persons , and in dispraysing the good , in boasting of my selfe , or flattering of others ? Have I not given false evidence , used equivocations , or concealed the truth which I should have spoken , or perverted it when I did speake it ? The tenth Commandement concerneth Contentation with a mans owne condition , the foundation of all order and iustice amongst men , forbidding the contrary , namely , Coveting that which is not his . Am I contented with mine owne ●ōdition , as , with my place which ● hold in Family , Church , or ●ommon-wealth , with mine ●wne yoke-fellow and estate ? Can I reioyce in it ? and also that ●t should bee well with others , ●ay , better than it is with my ●elfe ? Or have I not beene full of dis●ontent with my condition , cove●ing after some thing or other which was my neighbours , at ●ast by actuall concupiscence , in multitude of evill thoughts , ari●ing from the law of my mem●ers , though my deliberate will ●ath gone against them ? Thus having by the Law found out your sinnes , you must araigne and accuse your selfe , as it were at the barre of Gods Tribunall , representing your sinnes to your minde as they are , in their hainousnesse and mischievousnesse , according to their severall aggravations . First , consider sinne in it's nature , it is a morall evill , an anomy and irregularity in the soule and actions , an enmitie to God the chiefe good ; It is the worst evill , worse than the Devill and Satan , he had not beene a Devill but for doing evill ; worse than Hell , which as it is a torment , is caused by Sinne , but is onely contrary to the good of the Creature , whereas sinne it selfe is contrary to the good of the Creator . It is such a distēper of the soule , that the Scripture calleth it wickednes of folly , even foolishnes of madnesse . Secondly , consider from whence sinne in man had his originall , even from the a Devill , who is the father of it ; It came and commeth from b Hell , therefore is earthly , sensuall , divelish , Whensoever you sinne , you doe the lusts of the Devill . Thirdly , consider the nature of the Law , whereof sinne is a transgression : A Law most perfect , most c holy , equall , and good , which would have given eternall life to the doers of it , had it not beene for this cursed Sinne. Fourthly , consider the person against whom sinne is committed , whom it highly offendeth and provoketh ; It is d God , to whom you owe your selfe and all that you have ; who e made , and doth preserve you , and yours ; who , albeit you have sinned , f desireth not your death , nor afflicteth you willingly ; but had rather that you should humble your selfe , Repent and live ; who , that you might be saved , g gave his onely begotten sonne , to death , to ransome you ; who , by us his Ministers , maketh knowne his Word and good will towards you , making Proclamation , that if you will repent and beleeve , you shall be saved ; yea , by us he intreateth you to bee h reconciled to him . It is that GOD who is rich in goodnes , forbearance , and k long-suffering ; waiting when you will turne , that you may live ; who , on the other side , if you despise this his goodnesse , and shal continue in your sinne , thereby l provoking the eyes of his glory , is a terrible and m revengefull God ; who , if you still erre in heart , and will not walke in his waies , hath n sworne in his wrath , that you shall not enter into his Rest ; who in his wrath is a o consuming fire , and is ready and able to destroy p body and soule in the eternall vengeance of Hell fire . Fistly , Consider sinne in the evill effects of it , namely , it brought a q curse upon the whole Creation , for mans sake , whereby the ●…reatures are become defective , ●nd unserviceable , nay , hurtfull 〈…〉 you , from your sinnes come 〈…〉 manner of diseases and crosses ●●at ever befell you . This your ●…ne ( untill it be repented and ●…rdoned ) maketh you r hatefull 〈…〉 God , ſ separateth between you ●…d God , causing him to with●●ld t good things from you , and 〈…〉 inflict evill upon you , even in ●is life : It defileth the u whole ●…an , and every renewed act of ●…ne doth strengthen the body 〈…〉 sinne , and worketh a decay of ●…ace in you , though you be re●●nerate . And if it be grosse , if it 〈…〉 not benumme and feare your ●●nscience , yet it will wound it , ●●d break the peace thereof , if it ●…ender , vexing it as motes do ●…ur eye , or thornes your feet , ●…sing terrors and doubtings of ●…vation , God withdrawing his ●our and loving countenance ●…m you ; And , if you be nor in Christ , it will in the end bring upon you x everlasting damnation . Sixtly , Consider the ransome 〈…〉 sinne , who paid it , and what wa● paid ; consider Christ Iesus , who he was , and what he did and suffered to take away your sinne He , the onely sonne of God , very God , did lay downe and veile 〈…〉 glory for ●rime , yea , came dow● and left heaven to dwell in the Tabernacle of humane flesh , taking upon him the estate of y servant , was poore , a despised 〈…〉 men , persecuted from the crat● to the crosse , made to shed tea● abundantly , yea , so tormente● with the sense of Gods wrath fo● your sinne , that for very angui● he did sweat as it were b drop● bloud . He was accused , condemned , spit upon , mockt , buffette● and scourged by wicked me● made to c beare his owne crosse till ( oh oppressed and afflicted soule for very faintnes he could bea● it no longer ; Then he was hanged amongst theeves , dying the most accursed * death ; And , which to him was more then all the rest , hee , in his humane apprehension , was forsaken of God , crying out , d My God , my God , why hast thou forsaken me . Now you may be assured , that if the iustice of God could have beene satisfied , and your sinne expiated and done away by a lesser price , Iesus Christ his onely Son should never have beene caused ●o e poure out his soule a sacrifice for your sinne . This f looking ( by the eyes of your faith ) upon Christ whom you have pierced , will at once shew you the greatnes and hatefulnes of your sin , which required such ●n infinite ransome ; and the infinite love of God and Christ to you-ward , euen when you were his enemie , in providing for you a sure remedie , which will free you from both guilt and power of this sinne . The thoughts hereof will ( if any thing will ) even melt the heart into godly sorrow for sinne , and withall , give hope ( in the use of the means ) of mercy and forgiuenesse . That the former Aggravations may bee more pressing , observe these directions : You must consider sinne in the particulars , one after another ; for generalls leave no impressions : Therefore g David cryeth out of his bloudy sinne in particular . You must iudge the h least sinne to be damnable , untill it bee pardoned , and repented in particular , if knowne unto you , at least in generall , if not knowne . The i greater any sinne is , the greater you must judge the guilt and punishment to be . Sinnes committed long since unrepented , and the punishments deserved , but deferred , are to bee judged to bee as neare , k lying at the doore , & dogging you at the heeles , as if committed at the present ; so that you may looke for Gods hand to be upon you this present moment ; they , like the bloud of Abell , or sinnes of Sodom , cry . as loud to God for vengeance now , as the first day they were committed , nay , louder , because they are aggravated by * impenitencie , and by the abuse of Gods long suffering . Your humiliation must , in your endevour , l proportion your guilt of sinne ; the greater guilt , the greater humiliation . Know therefore , that sinnes against God , of the m first Table , considered in equal comparison , are greater than those of the second . The more grace hath beene offered by the n Gospell , and the more meanes any have had to know God and his will , the greater is their sinne , if they be ignorant and disobedient . The o number of sinnes according as they are multiplied , doe increase the guilt and punishment . The more bonds are broken in sinning , as , committing it against the Law of God , of p Nature and Nations , against Conscience , promises , and vowes , the greater the sinne and punishment . All these things knowne and considered , now iudge your selfe , passe a condemnatorie sentence against your selfe ; whence will , through the grace of God , follow affliction of soule . Now you will see that you are base and vile , and that you may justly feare Gods iudgements ; Now you will see cause to be grieved , ashamed , yea , even confounded in your selfe , and to conceive an holy indignation against your selfe . You will now thinke thus , Ah ; that I should be so foolish , so brutish , so mad , to cōmit this , to commit these sinnes ( think of particulars ) to breake so holy a Law , to offend grieve , and provoke so good and so great a Maiestie , so ill to * requite him , so little to feare him , vile wretch that I am : that I should commit not onely sinnes of common frailty , but grosse sinnes , many , and oft , against knowledge , conscience , &c. ( but still minde particulars ) Iesus Christ my Sauiour shed his precious bloud for me , to redeeme mee from my vaine conversation , and doe I yet againe and againe transgresse , oh miserable man that I am ; What am I in my selfe at best , but a lumpe of sinne and durt , not worthy to be loved , worthy to be destroyed , one that may justly look to have mine heart hardned , or my cōscience terrified , and that , if God be not infinitely merciful , he should powre upon me all his plagues . Wherfore remembring my doings that they are not good , but abhominably evill , I doe loath my selfe for mine abhominations : and doe abhorre my selfe , and repent , as in sackcloth and ashes . Now set upon the worke of Reformation and of Reconciliation ▪ Generall , if you finde there be neede : Particular , as you finde there is neede . It is not enough to search out and consider your wayes , nor yet to lament them ; if withall you doe not q turne againe unto the Lord , and turne your feet unto his Testimonies : and withall seeke grace and forgivenesse . The Gospell openeth a way , and affoordeth meanes to attain both , through the commands and promises thereof in the doctrine of faith and repentance . Now therefore bring your self to the Gospell : Try your selfe thereby , first , whether your first faith and repentance were sound : then set upon reforming , & getting pardon of particular and later offences . But learne to put a difference betweene the Commandements of the Gospell , and of the Law : the Law exacteth absolute obedience ; The gracious Gospell doth through CHRIST accept of the truth of Faith and Repentance , so that there be an endevour after their perfection . It would be too long to shew you at large the signes of unfained Faith and Repentance , I will , for the present , onely say this : Have you been humbled heretofore ? and through the promises , and commandement of the Gospell , which biddeth you beleeue , have you conceived hope of mercy , relying on Christ for it ? and thereupon have had a ●●ue change in your whole man , so that you make God your utmost end , and , out of hatred o●… , and love unto Christ and ●is wayes have had a r will in all things to live honestly , and to ●…devour in all things to keepe s alwayes a good conscience to wards God and man ; t desiring the sincere milke of the Word to grow by it ; u loving the brethren , desiring and delighting in communion with them ? then be you confident that your first faith , repentance , and new obedience was sound . If upon tryall you finde that they were not sound , then you must begin now to repent and beleeve ; it is not yet too late . Touching reformation and obtaining of pardon and power of your particular sinnes , doe thus : Consider the Commandement which biddeth you to x repent and amend . Consider the Commandements which bid you to y come unto Christ when you are weary and beavie laden with your sin ; beleeving that through him they shall be a pardoned and subdued : to this end , Consider that Christ hath fully satisfied for such and such a b sinne , yea , for all sinne , and that you have many promises of grace and c forgivenesse , yea a promise that d God will give you grace to beleeve in him , that you may have your sinnes forgiven . Consider that there is vertue and e power in Christs death , and resurrection , appliable by f faith , through his holy Spirit for the mortifying the old man of sinne , and quickning the new man in grace ; as well as merit to take away the guilt and punishment of your sinne . Improve this power of Christ in you unto an actuall breaking off your sinnes , and living according to the wil of Christ , which is done by g mortifying the old man of sinne , and by strengthning the new and inner man of grace . In mortifying your sinne , doe thus : Take all your sinnes , especially your bosome sins , those to which the disposition of your nature , and condition of your place doth most incline you , your strongest and Captaine sinnes , and with them the body of corruption in you , the originall and mother-sinne ; smite at them , strike at the very roote , arraigne them , condemne them in your selfe , dragge them all to the Crosse of Christ , and h nayle them thereunto , that is , by Faith see them all nayled with Christ to the Crosse whereon he was crucified , and beleeve , that , not onelyin respect of their guilt , but also of their raigning power , they are al crucified with him , i dead , and buried , as is signified to you lively in your Baptisme . When you see that your old man is crucified with Christ , that the body of sinne should be destroyed , you will take courage against sinne , and will refuse to serve it , sith by Christ you are freed from the dominion of it . When you thus by faith k put on the Lord Iesus Christ , you shall not fulfill the lusts of the flesh . l Grieve heartily for your sinnes , conceive deadly hatred against them & displeasure against your selfe for them . These , like a corrasiue , will eate out the core and heart of sinne . Make no m provision for the flesh to fulfil the lusts of it ; but be n sober in the use of all earthly things , this by little and little will starve sinne . o Avoid all obiects and occasions of sinne , yea , abstaine from the p appearance of it , this wil disarme sinne . When you feele any motion unto sinne , whether it rose from within , or came from without , q resist it speedily and earnestly by the Sword of the Spirit the Word of God , as your r Saviour did , and as ſ Ioseph did ; for which cause it must dwell t plentifully in you . Thus you shall kill sinne . That you may strengthen the inner man by the Spirit , whereby you , may not onely mortifie the deeds of the flesh , but bring forth the fruits of the Spirit : doe thus , First , Apply Christ risen from the dead for you particularly ; beleeving that God by the same power quickneth you , and raiseth you together with Christ , to walke in newnes of life , k reckoning your selfe now to be alive unto God , being dead unto sinne , & become the servant of righteousnesse . This beleeving in Christ , embracing and relying upon the l precious promises of the Gospell , doth draw downe Christ into your heart , and doth more and more incorporate you into him , & by it , he , by his Spirit , m dwelleth in you , wherby of his life & n grace , you receive life and grace ; and so , as the Apostle saith , are made partaker of the divine nature , flying the corruption which is in the world through lust . Affect your o heart with ioy unspeakeable , and with peace in beleeving , considering that you are iustified through our Lord Iesus Christ ; this o Ioy of the Lord , as a cordiall , will exceedingly strengthen grace in the inner man. Take heed of quenching or grieving the p Spirit , but nourish it by the frequent use of holy meditation , prayer , hearing and reading of the Word , receiving the Sacraments , by a Christian q Communion with such as feare God , and by following the motions of the Spirit of God ; which you shall know to be from it , when the thing wherunto it mooveth , is both for matter & circumstance according to the Scripture , the Word of the Spirit . This is to be led of the Spirit ; and this will be to walke in the Spirit , and then you shal not fulfil the lusts of the flesh . Vpon your fasting day you shal doe well to renew your Covenant with God : and in some cases ( so that it be done advisedly ) to enter into a particular * vow to leave some grosse sinne , with the occasions of it ; and to doe some necessary neglected dutie and to embrace all furtherances thereof . This also will much strengthen your resolution against sinne , and for holinesse . There remaineth yet one principall work wherein a chiefe busines of the day of your fast lyeth , for which all formerly spoken to maketh way , and by which with the former meanes you may attaine to true reformation of your selfe , & reconciliation with your God ; which is * Invocation and earnest prayer to God in the Name of Christ through the holy Ghost , in particular , large , & harty confessions and complaints against your selfe for your sinnes , asking forgivenes , making known your holy resolutiōs , asking grace , and giuing thankes for that he is at one with you , having givē Christ for you , and to you , and for that he hath given you a minde to know him , and the power of his resurrection , with other the first fruits of the Spirit , which is the r earnest of your inheritance . Let this solemn and more then ordinary seeking of GOD by prayer alone by your selfe be twise at least in the day of your Fast , besides your ordinary prayers in the Morning & Evening , & having thus made your peace with God , you may , nay ought to s pray for the good or against the evill which was the occasion of the Fast . But in praying you must in ferrency of spirit t cry mightily , striving and wrastling in prayer . The extraordinary burnt offerings , sinne offerings , meate and drinke offerings , besides the fin●ffering of the Attonement , and the continuall burnt offering , meate and drinke offering to be offered the * solemne day of the Fast under the Law ( which in the substance of it is the standard of religious Fasts ) doth shew , that a Fast must be kept in manner as hath beene said ; For hereby we prepare & sanctifie our selves , and seeke to God in Christ ; hereby we by faith lay hold on Christ the onely true sacrifice for sin ; & hereby we doe by him draw nigh to God , and in token of thankfulnes doe giue our selves to be an whole and living sacrifice , holy , and acceptable to God , which is our reasonable serving of God. For your greater and more thorough humbling of your self , and further exercise of your faith in God and love to your brethren and Church of God , something yet is to be added . You must represent to your thoughts also the sinnes , and evils that are already upon , or hanging over the head of your familie and neerest friends , and of your towne , Country , or Kingdome where you live , together with their severall aggravations ; u lay them to heart , considering that they by sinning doe also dishonour God your Father , and doe bring evill of soule and body upon those whom you should love as well as your selfe : And it is a thousand to one but that you are involved in their sinnes , and become accessary , if not by comand , example , counsell , permission , conniving , not punishing , familiarity with sinners , or concealement ; yet in not grieving for them , in not hating them , and in not confessing and disclaiming them before God. These also bring common Iudgements upon Church and State , which you should prefer before your own particular , & wherin you may look to have your part . You must therfore affect your heart with these thoughts , and mourne not onely for your owne first , but then for the a abhominations of your family , town , country , and Kingdome . For the sins of Princes and Nobles , for the sins of Ministers and People . And , not onely for the present sinnes of the Land , b but for the sinnes long since committed , whereof it hath not yet repented . c Rivers of waters should runne downe from your eyes , at least , d sighs and grones should rise from your heart , because others as well as your selfe have forgotten Gods Law , and have exposed themselves to his destroying Iudgements . Doe all this so , that you may e poure out your heartlike water to the Lord in their behalfe . This is to stand in the h Breach ; the prayer of a righteous man k availeth much , if it be servent , though he have infirmities . If it should not take good effect for others , yet your teares and sighs shall doe good to your l selfe : it causeth you to have Gods m seal in yourforehead , you are marked for mercy . God will take you from the n evill to come ; or will make a way for you-to o escape ; or will pturne the hearts of your p enemies to you , as it was with Ieremie ; or if you should be carried captive , he will be a q little Sanctuarie to you in the land of your captivitie ; or if you smart under the commo● judgement , it shall be sanctified to you , and if you perish bodily , yet when others , that cannot live , and are afraid to die , are a● their wits end you shall be able , in the conscience of your mourning and of disclaiming your own & others sins , to welcome death as a messenger of good tidings , and as a ●ortall to everlasting happines . If it be a publike Fast , all these things before mentioned are to ●e done alone , both before and after the publike exercises , which amongst the Iewes tooke up two ●ourth parts of the artificiall day , ●t which time you must joine in publike hearing the Word read and preached , and in praier with more than ordinary intention and fervency . If you fast with your Family , or with some few , let convenient times bee spent in reading the Word , or some good Booke or Sermons , which may be fit to direct and quicken you for the present worke ; also in feruent prayer . The other time alone , let it be spent as I have shewed before . If some publike or necessary occasion ( such as you could not well foresee or prevent when you made choice of your day of private fast ) happē to interrupt you : I doe judge that you may attend those occasions not withstanding your Fast ; but doe it thus , if they may be dispatched with little adoe , then dispatch them , and after continue your fast , but if you cannot , I thinke that you had better be humbled that you were hindred ; breake off your fast , and set some other day apart in stead thereof ; even as when a man is necessarily hindred in his f vow . The Benefit that will accrew to you by religious Fasting , will be motive enough to an often use of it , as there shall be cause . It was never g read or heard of , that a fast was kept in truth according to the former directions from the Word , but either obtained the particular thing for which it was kept , or a better , to him at least that tasted . And besides that it will ( if any thing will ) obtaine the thing intended , thus fasting will put the soule into such good plight and tune , into such an habit of spiritualnesse , that ( like as when against some speciall entertainment , a day hath been spent in searching every sluts corner in a house , and in rubbing and washing it ) it will be kept cleane with ordinary sweeping a quarter of a yeare , or long time after . I doe acknowledge that some have fasted , and God hath not r regardedit ; yea , hee telleth some before-hand , that if they ſ fast , he will not heare their cry . But these were such who t fasted not to God , they onely sought themselves , they would not hearken to his Word , there was no putting away of sinne , as u loosing the bands of wickednesse , &c. No mortification of sinne , no renewing their Covenant with God. Now , unlesse wee doe joyne the inward with the outward , we may fast , but the Lord a seeth it not , wee may afflict our selves , but hee taketh no notice , wee may cry and boule , but cannot make our voyce be heard on high . But when God seeth the workes of them that fast , that they b turne from their evill way , yea , that they strive to turn and seek him with all their heart , then hee will turne to them , his bowels of compassion doth yerne towards them , and I will have mercy on them , saith the Lord. After the time of the Fast is ended , eat and drinke but moderately . For , if you then shall glut your selfe , it will put your body and soule much out of order . Secondly , your Fast being ended , hold the strength which you not that day as much as you can , keepe your interest and holy acquaintance which you have gotten with God , and with the holy exercises of Religion . Though you have givē over the exercises ●● the day , yet unloose not the ●ent of your care and affections against sinne , and for God. It is a corruption of our nature , and it ●● a policie of Satan to helpe it forward , that ( like some unwise ●arriours , when they have got the day of their enemies ) wee ●ow full of presumption , and severity , by which the enemy taketh advantage to recollect his forces , and comming upon us ●● looked for , giveth us the fosse , not the overthrow : we are too apt , after a day of humiliation , to fall into a kinde of remissenesse , as if then we had gotten the mastry ; whereas if Satan fly from us , if sinne be weakned in us , it is but for a c season , and but in part , and , especially if we stand not upon our watch , Satan will take occasion to d returne , and sin will revive in us . I 〈…〉 few Cautions ●ou●… excellent , but neglected duty ●● Fasting : 〈…〉 body , although it must be 〈…〉 downe , yet it must not bu● destroyed with Fasting . It mus● not be so weakened as to be disabled to performe the workes 〈…〉 your ordinary Calling . In private Fasts you must 〈…〉 be open , but as private as conveniently you may . ●ever not the f inward from 〈…〉 outward . Thinke not to merit by yo●… Fasting , a● Papists doe . Presume not that presently up on the worke done , God must grant your asking , as Hypocrites doe , that say to him , we have fasted , and thou dost not regard it . You may and must expect a gracious hearing upon your unfained * humiliation , but as for when , and how , you must wait patiently : faith g secureth you of good successe , but neither h prescribeth unto God how , nor yet doth it make i hast ; but waiteth his leisure , when in his wisedome hee shall judge it most seasonable . CHAP. VI. Of the Sabbath . IF it bee the Sabbath or Lords day , you must remember to keep it holy ; according to the Commandement . For this cause : First , put a difference betweene this and the other six dayes , even as you put difference betweene the bread and wine in the Sacrament , and that which is for common use . And that because it is set apart for holy use , by divine institution . For as the Seventh day , from the beginning of the Creation , untill the day of Christs blessed Resurrection , so our Lords Day which is the day of the Resurrection , i● morall , and by divine institution . The Commandement to keepe an holy rest upon the Seventh day after six worke dayes , ( which is the ●…stance of the fourth Commandement ) rem●●neth the same : And Adam ( ●o doubt ) by the instinct of incorrupted nature which yeeldeth● time for Gods honour and ●o lemne worship , he knowing tha● God finished the Creation in six da●es , and rested on the seventh , might by discourse of his reason have judged one day in seven , the fittest time to bee dedicated to his service : But certaine hee could not bee , either that God would have one day in Seven , or which of those dayes he would have set apart for rest , and for holy use . Wherefore it pleased the Lord of the Sabbath , by a positive institution , to determine that the Sabbath should bee one day in Seven ; and , that , from the beginning of the world unto the Resurrection of Christ , it should be the Seventh from the Creation : but ( as it shall appeare by the change of the day under the Gospell ) after the Resurrection , hee appointed it to be kept the Seventh from thence ; by vertue whereof , wee now keepe the Lords day a holy Sabbath to the Lord So that to keepe a day holy to the Lord , and to keepe that day which the Lord should appoint , is absolutely morall , ( as all the other Commandements are ) according to the light and Law of nature . And in particular , the keeping the Seventh from the Creation till the Resurrection , and the Seventh from the Resurrection ever since to the end of the world , was to them , and is to us a morall duty , immediately binding the conscience , and is no way alterable by man , because it is set apart by Diuine institution . That there was such an Institution , I shall evidently prove . For the Sabbath was a sanctified by God , and was to be observed by his people from the beginning of the world ( when there was no distinction of Iew and Gentile ) untill the writing of the morall Law. I know some deny this ; but without good ground . For wee haue reason to thinke , that ever since the Creation , Time hath beene divided by b weeks , whereof the seventh day is the boundary , as well as by Moneths and Yeares . And this reason of the Commandement , c He blessed the Sabbath day , and hallowed it , importing the prime institution did concerne Adam , and all before the Law , as well as since . This was a received opinion amongst the ancient * Iewes , that this Feast did belong to all Nations from the beginning of the world . And the Fathers observed it * before Moses . And though there be no mention of the Saints observing of it before Israels going out of Aegypt , yet where there is an Institution , there , it must in charitie be presupposed , that it was observed of the godly ; except the Scripture deny it , which it doth not , but doth imply the contrary . For the Sabbath day is spoken of , before the re-delivering of it in the Mount , as of a solemne day ordained before , and wel known to the Iewes . d Tomorrow ( saith Moses ) is the rest of the holy Sabbath unto the Lord. And againe he saith , The seventh day which is the Sabbath . Moreover , the Apostle doth intimate that the rest of the Sabbath was kept from the beginning of the world . This be said of the Sabbath before the pronouncing and writing of the Law. And when it was written , God wrote and placed it in the heart of the ten Commandements , as that , which , by the holy exercise thereof , and keeping it holy , should give life to the keeping of all the rest . The reasons of the fourth Commandement doe as well urge the observing of it to all men , at all times , as to the Iewes . It was also reserved in the * Arke with the other ten , and is one of the Commandements mentioned in the new Testament , as parcell of the Royall Law , of which S. Iames saith , * Whosoever shall offend in one point , hee is guiltie of all ; he meanes the ten Commandements ; hee understands the fourth Commandement for one , else he would not say all . Wherefore albeit there are some things that have particular reference to the Iewes in the written Law ; as the reason taken from bringing them out of the Land of Aegypt y : which concerneth us onely by Analogie : and albeit the circumstance of time , in respect of which day of the Seven , was alterable , but by the Lord of the Sabbath removing it from the seventh of the Creation to the day of Christs Resurrection ; yet there is not any of those tenne Commandements which is not morall , and of morall equitie . But some object ▪ The observing of the weekly Sabbath was a signe betweene God and the Iewes , that they might know that the LORD did sanctifie them ; therfore was abrogated by Christ with other Ceremonies . Answ . I ●●●gh every Ceremony determinable in Christ , was a signe ; yet every signe was not a ceremony to end at Christs death . All signes and types of justification by Christ to come , were nailed on the Crosse with him ; but signes of the worlds preservation , also declarative and probative signes and arguments of sanctification , together with the type of rest and glorie , did not end at Christs death , there being as much use of them to us now , as was to any other before . Obiect . They object farther , All Sabbath daies are abrogated by expresse termes ? Col. 2. 16. Answ . Hee speaketh there of none but Leviticall Sabbaths : for ( marke it ) he saith , they were shadows of such things to come , whereof Christ was the body , verse 17. But the weekely Sabbath had no more shadow or reference to Christ , than any other of the ten Commandements . Obiect . They yet object ; No man must esteeme one day above another for conscience sake , Rom. 14. 5. Answ . No such thing can be concluded thence : For the Apostle warning both strong and weake Christians not to offend , nor bee offended one with another , would have each doe as they should be fully perswaded in their owne minde , and not judge or despise each other : but in what things ? in every thing ? no , but onely in things in their owne nature indifferent , or for the time tolerable , be instancing in mea●s and dayes . But I deny the fourth Commandement ever to have beene of the number of indifferent things . If yet they say ; If the fourth Commandement be moral , why doe you not keep the day which the Iewes did ? I answer ; Keeping holy a Sabbath , or the Sabbath , is absolutely morall , and the principall intention of the fourth Commandement ; but the keeping it upon that day which is intimated in the Commandement , or the keeping of this day practised now by us , became a morall duty ( that to them , this to us , ) because by a Divine positive institution , God had appointed that day to bee observed by them , and since that , he hath appointed this to bee observed by us . Now , sith that the Lord of the Sabbath hath ordained another day , in so doing he hath caused ( though not an abolishing , yet ) some change of the Law , which hath caused the former to cease , and bindeth us in conscience to observe this . That it was the will of our Lord and Saviour Christ , that we should , since his Resurrection , keepe for our Sabbath , that first day of the weeke on which he arose ; it may easily appeare to any whose judgements are not corrupted with prophanenesse of heart , or are not clouded with selfe-conceit and prejudice . For in that he arose on that day , and appeared divers times on this our Lords day to his Disciples before his Ascension : and did on this day , f being the day of Pentecost , fill his Disciples with the gifts of the holy Ghost , they being assembled together , this giveth a preeminence to this day , and a probabilitie to the point . The g Apostles , who followed Christ , and delivered nothing but what they * received from Christ , and whose determinations were infallible , h did observe this Day as a Sabbath . The Apostle i Paul staying seven daies at Troas might haue chosen any of the other dayes , for the people to assemble to heare the Word , and receive the Sacrament , but they assembled to receive the Sacrament , and to heare the Word upon the first day of the weeke , which is our Lords day . Moreover , the keeping holy of the Lords day hath constantly , and universally , from the Apostles downeward to vs , beene observed amongst Christians in all places and in all ages . Now the approved practice of the Apostles ( and of the Church with them ) recorded in Scripture , carrieth with it the force of a precept , and argueth divine institution . Moreover , the Spirit of GOD honoureth this day with the Title of k Lords Day , as he doth the Communion , with the Title of the l Supper of the Lord : What doth this argue , but as they both have reference to Christ , so they are both appointed by Christ ? The Spirit of Christ knew the minde of Christ , who thus named this day . Secondly , being cōvinced of the holines of this day ( the better to keepe it holy when it commeth ) you must on the weeke dayes , before the Sabbath , or Lords 〈…〉 remember it : to the end that none of your worldly businesse be left undone , or put off till then ; especially upon Saturday you must prepare for it . Then you must put an end to the workes of your Calling ; & doe whatsoever may be wel done before-hand , to prevent bodily labour even in your necessary actions , that , when the day cōmeth , you may have lesse occasion of worldly thoughts , lesse incumbrance and distractions ; and may be more free , both in body and minde , for spirituall exercises . Thirdly , you your selfe ( and as much as in you lyeth ) all under your authority must g rest upon this day , even in earing time and in haruest , the space of the whole day , of foure & twenty houres , from all manner of workes ( except those which have true reference to the present dayes works of h pietie , mercy , and true ●…ssity ) not doing your owne waies , not ●●nding your owne pleasures , nor speaking your owne words . Obiect . If you obiect that some understand this place of the day of Atonement and yeerely fast spoken of in the beginning of the Chapter ? Answ . Many Interpreters understād it of the weekly Sabbath ; yet suppose it should be understood of the Sabbath of Atonement , I , urging it onely to prove the externall rest , it serveth for my purpose , for these two differed ; not in their i externall rest , except , that in the day of Atonement , they abstained from meat and drinke untill even . Vpon all other Gods Sabbaths , and holy feasts , the children of Israel were forbidden not all worke , but onely k servile worke . But neither on the weekly Sabbath , nor on the day of Atonement , might any manner of worke be done , whether servile , or any other . Quest . But are we under the Gospell tied unto as strict a rest as the Iewes . Answ . We are bound to keepe as strict , and as holy a Rest , as the fourth Commandement tied them but not to that strictnesse which some appendixes to the Law , which were onely Ceremoniall , or Iudiciall , did binde them ; such as a dressing their meat on the Eve ; not b kindling a fire , putting a man to death for gathering sticks , &c. These ( as it is probable ) were not onely peculiar to the Iews , but for that present time onely , while they were in the Wildernes , and lived upon Manna . And forbidding to kindle a fire , seemeth to be a speciall restraint for that time , to shew , that God preferred the holy keeping of the Sabbath , before the materiall building of his Tabernacle , whereabout the kindling of fire was needfull : see Exod. 31. 7. 14. and chapt . 35. 2. 3. 5. &c. But , if these bound the Iewes at all times , then they were part of that yoke and p●dagogie of the Iewes , of which Peter saith , c neither they , nor their fathers were able to beare ; all which were done away in Christ , and doe not binde us . Fourthly , it is not enough that you observe a rest , but you must keepe an holy Rest . Which that you may doe , you must in your awaking put difference between it and other dayes , not thinking on worldly busines no more then will serve for a generall providence to preserve them from hurt , or losse . Both in your lying awake , and rising this morning , make use of the directions before shewing you how to awake and rise with God. Rise l early ( if it will stand with your health , and not binder your fitnesse for spirituall exercises through drowsinesse afterward ) that you may shewforth Gods loving kindnes in the morning . m Double your devotions on the Lords day , as the Iewes did their morning and evening sacrifice on the m Sabbath day . n Prepare your selfe for the publike holy services by reading , by meditation , and by casting away o all filthinesse , that is , repenting of every grosse sinne ; and casting away the abounding of naughtinesse , that is , let no sinne be allowed or suffered to reigne in you . Then p pray for your selfe , and for the Minister , that GOD would give him a mouth to speake , and you an heart to heare , as you both ought to doe . All this , before you shall assemble in the Congregation . Being thus prepared , bring your people with you to the Church . Ioyne with the Minister and Congregation . Set your selfe as in the speciall presence of God , following the example of good Cornelius , with all reverence , attending and consenting , saying Amen , with understanding , faith , and affection , to the prayers uttered by the Minister : attending unto , q beleeving and r obeying whatsoever by the Minister is commanded you from GOD. Afterward by meditation , & by ſ conference , and if you have opportunity , by repetitions , call to minde , and wisely and firmely t lay up what you have learned . The like care must be had before , at , and after the Evening exercise . If Baptisme be administred , * stay , and attend unto it , ( 1 ) To honor that holy Ordinance with the greater solemnity . ( 2 ) And in charity to the persons to be Baptised ▪ joyning with the Congregation in heart ▪ prayer for them , and in a joyfull receiving them into the Communion of the visiblë Church . ( 3 ) Also in respect of your selfe . For hereby you may call to mind your owne Baptisme , in which you did put on Christ , which also doth lively represent the death , buriall , and resurrection of Christ , together with your crucifying the affections and lusts , being dead and buried with him unto sinne , and rising with him to newnesse of life , and to hope of glory : understanding clearly that the * Bloud and Spirit of Christ , signified by waeter , doth cleanse you from the guilt & dominion of sin to your Iustification , and Sanctification . Remembring moreover , that , by way of * Sealing your Baptisme did in particular exhibit , and apply to you that beleeve , Christ with all the benefits of the Covenāt of grace ratified in his blood : minding you also of this , that it doth not onely seale Gods promises of forgivenesse , grace , and salvation to you ; but that also it sealeth and bindeth you to the performance of your promise , and vow of faith and obedience , which is the branch of the Covenant to be performed ( according as was professed , ) on your part . Recourse to your Baptisme is an excellent strengthner of your weake faith , and an occasion of renewing of your vow , you having broken it : and of resisting temptations , considering that they are against your promise and vow in Baptisme . When there is a Communion , receive it as oft , as , ( without interrupting the order of the Church in populous Congregations ) you may . But be carefull to receive it worthily . It is not enough that you be borne within the Covenant , and that you have beene Baptised ; but you must have knowledge of the nature of the Sacrament of the Lords Supper , both that it is by divine institution , and that it is a signe and seale of the righteousnesse of faith , signifying to you ( by the breaking and giving of the bread , and by pouring out and delivering the wine ) the wounding , bloud-shedding , and death of Christ , in whom the * Covenant of grace is established , presenting also and sealing unto you by the elements of bread and wine , the very body and bloud of Christ , with all the benefits of the new Covenant , of which you receive indeed livery and seizon in the act of receiving by Faith , whereby you also grow into a neerer union with Christ your head , and communion with all his members your brethren . Besides , there must be a speciall preparation by examining your selfe , & making your peace with God before you receive , which that you may the better doe , read Chap. 5. Sect. 2. Also make your peace , at least be at peace , and in charity with your neighbour , by an hearty acknowledging your fault so far as is fit , and making recompence , if you have done him wrong : and by forgiving , and forbearing revenge , if he have done you wrong . In the act of administring , and receiving , joyne in confession and prayers , and attend to the actions of the Minister when he breaketh the bread , powreth out the wine , and by * blessing setteth it apart for holy use : by faith behold Christ , by representation , wounded , bleeding , and crucified before your eyes for you , looking upon him whom your sinnes condemned and pierced to the death , rather than his accusers , Pilat , and those which nailed him to the Crosse , and which ran a speare into his side , who were ( though malicious ) but instruments of that punishment which Cod with other tokens of his wrath did execute upon him ( though in himselfe a Lambe without spot ) justly for your sin , he being your surety . This looking upon him whom you have pierced , should partly dissolve you into an holy griefe for sinne : but chiefly ( considering that by this his passion he hath made full satisfaction for you , and withall seeing God and Christ himself by the hand of his Minister , truely giving Christs ●…ery body and bloud sacramentally to signifie and seale it unto you , ) it should raise your heart ●o an holy admiration of the love of God , and of Christ , and it ●hould stirre you up , in the very ●ct of taking the bread and wine 〈…〉 a reverend and thankefull re●●iving of this his body and bloud 〈…〉 faith , discerning the Lords bo●…e ; gathering assurance hereby , ●…at now all enmitie betweene ●…od and you is done away , and ●…at you by this , as by spirituall ●…od and life , shall grow up in ●…m with the rest of his mysti●…ll body unto everlasting life . After that you have received untill you bee to joyue in pub●…ke prayse and prayers ) affect ●…ur heart with ioy and thankefulness ▪ in the assurance of the pardon of all your sinnes , and of salvation by Christ , yea , more than if you being a bankrupt should receive an acquittance sealed of the Release of all your debts , and with it a Wil and Testament wherein you should have a Legacie of no l●sse than a Kingdome , s●aled with such a seale as doth give cleare proofe of the fidelitie , ability , and death of the Testator : or then , it having been a traitour , you should receive a free and sul● pardon from the King , sea●ed with his own seale , together with an Assurance that ●●●a●h adopted you to bee his c●ild , to be married to his sonne the h●ire of the Crowne . This is your case when by faith you receive the bread & wine , the body and bloud of the Lord. Think● thus therefore with joy and rejoycing in God , oh ! how happi●… am I in Christ my Saviour , G●… who hath given him to death fo●… me , and also given him to me , * how shal he not with him give me all things also , even whatsoever may pertaine to life , godlinesse , and glory ; Who shall lay any thing to my charge , & c ? Who , or what can separate me from the love of CHRIST , & c ? Resolve withall upon a constant and an unfained endevour to performe all duties becomming one thus acquitted , thus redeemed , pardoned , and advanced , and this in token of thankfulnesse , even to keepe covenants required to be performed on your part ; undoubtedly expecting whatsoever God hath covenanted and sealed on his part . Ioyne in publike prayse and prayer heartily , and in a liberall contribution to the poore , if there be a Collection . After the Sacrament , If you feele your faith strengthned , and your soule comforted , nourish it with all thankfulnesse . If not , yet , if your Conscience can witnesse that you endevo●ed to prepare as you ought , and to receive as you ought , be not discouraged , but wait for strength and comfort in due time . Wee doe not alwaies feele the benefit of bodily food presently , but stirring of humors and sense of disease is sometimes rather occasioned , yet in the end being well digested , it strengthnet●● ; so ●● is oft with spiritua●l food , corruption may stirre , and temptations may arise more upon the receiving , then before ; especially sith Satan , if it be but to vexe a tender-hearted Christian will ●ereupon take occasiō to tempt with more violence : But if you resist these , and stand resolved to obey and to rely upon Gods mercy in Christ , this is rather a signe of receiving worthily ; so long as your desires and resolutions are strengthned , and you thereby are made more carefully to stand upon your Watch. Endeavour in this case to digest this spirituall food by further meditation , improving that strength you have , praying for more strength , remembring the Commandement which biddeth you to be strong , and you shall be strengthned . Lastly , If you finde your selfe worse indeed , or doe feele Gods heavy hand in speciall sort upon you , following upon your receiving , and your Conscience can witnesse truly , that you came not prepared , or that you did wittingly and carelesly faile in such or such a particular in receiving , it is evident you did receive unworthily . In which case you must heartily bewaile your sin , confesse it to God , aske and beleeve that he will pardon it , and take heed that you offend not in that kinde another time . Vpon the Lords day you must likewise bee readie to visit and relieve the distressed . Take some time also this day to looke into your by past life , and chiefly to your walking with God the last weeke , asbeing in freshest memory , and bee sure to set all straight betweene God and you . Last of all , on every opportunitie take good time to consider Gods workes : what they are in themselves , what they are against the wicked , what they are to the Church , and to your selfe , and to yours . And , in parricular , take occasion from the Day it selfe , to thinke fruitfully of the Creation , of your Redemption , Sanctification , and of your eternall Rest and glory to come : For God in his holy wisedome hath s●t such a divine print upon this our Lords day , that at once it doth minde us of the greatest workes of God , which either make for his glory , or his Churches good . As , of the Creation of the World in six dayes , hee resting the seventh , which specially isattributed to the Father . And of mans redemption by Christ , of whose resurrection this Day is a remembrance , which is specially attributed to the Sonne : Also of our sanctification by the Spirit , for that the observation of the Sabbath is a signe and meanes of holinesse , which worke is specially attributed to the holy Ghost . Lastly , of your and the Churches glorification , which shall be the joynt work of the blessed Trinity , when we shal a ceasefrom al our works , and shall rest , and bee glorious with the same glory which our Head Christ hath with the Father , to whom be glorie for ever and ever , Amen . Doe all these with delight , raising up your selfe hereby to a greater measure of holinesse , and heavenly m●nae●nesse . Doe all this the rather , because there is not a clearer a signe to distinguish you from one that is prophane , than this , of conscionable keeping holy the Lords Day . Neither is there any ordinarie means of gaining strength and growth of grace in the inward man , like this , of due observing the a Sabbath . For this is Gods great Mart , or Faire day for the soule , on which you may buy of Christ , n wine , milke , bread , marrow and fatnesse , * gold , white raiment , eye-soelve ; even all things which are necessary , and which will satisfie , and cause the soule to live . It is the speciall day of Gods hearing of suites , and receiving petitions . It is his speciall day of proclaiming and sealing of Pardons to penitent sinners . It is Gods speciall day of publishing and sealing your Patent of eternall life . It is a blessed day , sanctified for all these blessed purposes . Now , lest this urging of the moralitie of the Sabbath , and so strict an observation of the Lords day , in spending the whole day in holy meditation , holy exercises , and workes of mercie ( excepting onely necessary repasts , and a generall providence over their estate ) should be thought , as it is by some , to be meerely ●ewish , and to be onely the private opinion of some few Zelots , more nice then wise : Know , that in all things wherein we● are tyed by a commandement , common to us and the Iewes ; to observe that as the Iewes did , by vertue of that commandement is not to bee Iewish , as to forbeare to kill , and to commit adul●erie , and such like : The same reason is for keeping the fourth Commandement , which ( as hath beene proved ) is one of the Motals . Besides , know , that the observing the Lords day , by v●rture of the fourth Commandement , and the change of the 〈…〉 day unto the Lords day , to ●e by divine institution ; and that it should bee kept strictly holy ( as I have shewed you ) is the professed doctrine of this our a Church of England . And , I would that all would know and see , that the taking away of the morality of the fourth Commandement , unloosing the conscience from the immediate bonds of Gods Commandement , and tying the conscience to observe a day for Gods solemne worship only by humane constitution , doth overthrow true Religion , and the power of Godlinesse , and opens a wide gap to Atheisme , pro●anenesse , and all licentiousnesse : As daily experience doth shew in those Countries , where the moralitie of the Sabbath is not maintained ; and in such places where the Lords Day is not holily and duely observed . CHAP. VII . Shewing how to end the day with God. VVHen you have walked with God from morning untill night , whether on a common day , a day of Fast , or on the Lords Day , according to the former directions : it remaineth that you conclude the day well , when you would give your selfe to rest at night . Wherefore , First looke backe and take a strict view of your whole carriage that day past . Reforme what you finde amisse ; and rejoyce , or be grieved , as you finde you have done wel or ill , as you have gotten or lost in grace that day . Secondly , sith you cannot sleep in safetie , if God , who is your i keeper , doe not k wake and watch for you : and though you have God to watch when you sleepe ; you cannot be safe , if hee that watcheth be your enemy . Wherfore you shall do wel , if at night , you not onely conclude the day with your Family , by reading some Scripture , and by prayer ; but you must alone renew and confirme your peace with GOD with prayer , & with like preparation therto , as you received directions for the morning : commending and committing your selfe to Gods tuition by a prayer , with thanksgiving before you goe to bed . Then shall you b lye downe in safety . All this being done , yet while you are putting off your apparell , when you are lying downe , and when you are in bed , before you sleepe , it is good that you c commune with your owne heart . If other good and apt meditations offer not themselves , some of these will be seasonable . 1. When you see your selfe stript of your apparell , consider what you were at your birth , and what you shall be at your death , when you put off this earthly Tabernacle ( if not in the meane time : ) how that d you brought nothing into this world , nor shall carry any thing out ; e naked you came out of your mothers wombe ; and naked shall you returne . This will be an excellent means to give you sweet content in f any thing you have , though never so little , and in the g losse of what you have had , though never so much . 2. When you lye downe , you may thinke of lying downe into your winding-sheete , and into your grave . For besides that h sleepe and the i bed doe aptly resemble death and the grave , who knoweth when he sleepeth that ever he shall awake againe to this life ? 2. You may thinke thus also : If the Sunne must not goe downe upon my k wrath , lest it become hatred , and so be worse ere morning ; then , it is not safe for me to lye downe in the allowance of any sinne , lest l I sleepe not onely the sleepe of naturall death , but of that which is eternall : for who knoweth what anight wil bring forth ? Now , it is an high point of holy m wisedome , upon all opportunities to thinke of , and to prepare for your latter end . 4 Consider likewise , that if you walke with God in uprightnesse , your death unto you is but to fall into a sweet sleepe , an entring into rest , n a resting on your bed for a night , untill the glorious morning of your happy Resurrection . 5. Lastly , if possibly you can , fall asleepe out of some heavenly meditation . Then will your sleepe be o more sweete , and p more secure , your dreams fewer , or more comfortable , your head will be q fuller of good thoughts , and your heart will be in better plight when you awake , whether in the night , or in the morning . Thirdly , being thus prepared to sleepe ; you should sleepe onely so much as the present state of your body requireth ; you must not be like the sluggard , to r love sleepe ; neither must you sleepe too much : for if you doe , that ( which being taken in its due measure , is a restorer of vigor and strength to your body , and a quickner of the spirits ) wil make the spirits d●l , the braine so●tish , and the whole body lazie , and unhealthy . And that which God hath ordained for a furtherance , through your sinne shal become an enemy to your corporall and spirituall ſ thrift . Thus much of walking with God in all things at all times . CHAP. VIII . How to walke with God alone . SECTION 1. THere is no time wherein you shall not be either alone or in Company , in either of which you must walke in all well-pleasing , as in the sight of God. Touching being alone . First , Affect not solitarinesse ; be not alone , except you have just cause , namely , when you set your selfe apart for holy duties , and when your needfull occasions do withdraw you : for out of these cases , two are better then one ( saith Salomon ) and woe be to him that is alone . 2. When you are alone , you must be very watchfull , & stand upon your guard well armed , lest you shall fall into manifold temptations of the Divell . For a solitarinesse is Satans opportunity , which he wil not lose , as the manifold examples in Scripture , and our daily experience doth witnesse . Wherefore you must have a ready eye to observe , and an heart ready bent to resist all his assaults . And it will now the more concerne you to keep close to God , and not lose his company ; that , through the weapons of your Christian warfare , you may by the power of Gods might quit your selfe , and stand fast . 3. Take speciall heede , lest when you be alone , you , your selfe , conceive , devise , or plot any evill , to which your nature is then most apt . And beware in particular , lest you commit alone , by your selfe , b contemplative wickednesse , which is , when by feeding your fancy , and pleasing your selfe , in Covetous , Adulterous , Revengefull , Ambitious , or other wicked thoughts , you act that in your minde and phantasie , which either for feare , or shame , you dare not ; or for want of opportunity or meanes , you cannot act otherwise . 4. When you are alone , be sure that you ordinarily be well and fully exercised about something that is good , either in the works of your calling , or in reading , or in holy meditation , or prayer . For whensoever c Satan doth find you idle and out of imployment in some or other of those works which God hath appointed , he will ●ake that as an opportunity to garnish you for himselfe , and to imploy you in some of his works . But if you keepe alwaies in your place , and ●o some or other good worke of your place ; you are under Gods speciall protection , as the Bird in the d Law was , while she face upon heregs or yong ones , keeping her owne nest ; in which case no man might hurt her . I have already shewed how you should behave your selfe as in Gods sight , both in prayer , and in the works of your calling . I wil write some thing for your direction touching reading , and Meditation . SECTION 2. Of Reading . BEsides your set-times of reading the holy Scriptures , you shall doe well to gaine some time from you vacant houres , that you may read in GODS Booke , and in the good bookes of men . First , when you read any part of the word of God , you must put a difference betweene it and the best writings of men , preferring it farre before them . To this end ( 1 ) Consider it in its properties and excellencies . No word is of like absolute a authority , holinesse , equity , truth , wisedome , true elegancie , power , and eternity . ( 2 ) Consider this Word in its ends , and good effects . No booke that aimeth at b Gods glory , and the c salvation of mans soule like this , none that concerneth you like to this . It discovereth your misery by sinne , together with the perfect d remedie . It propoundeth perfect e happinesse unto you , affordeth means to f worke it out in you , & for you . It is mighty through GOD to g prepare you for grace . It is the immortall seed to h beget you unto Christ . It is the i milke and stronger meate to nourish you up in Christ . It is the onely k soulephysicke to recover you , and to rid you of all spirituall evils . By it Christ giveth spiritual sight to the blind , hearing to the deafe , speech to the dumbe , strength to the weake , health to the sicke : yea , by it he doth cast out Divels , and raise men from the m death of sinne ( they beleeving it ) as certainly as he did all those for the bodies of men by the word of his power while he lived on the earth . This Book of Go● doth containe those many rich Legacies be queathed to you in that last n Will and Testament of God sealed with the bloud of Iesus Christ our Lord. It is the o Magna Charta , and Statute-booke of the Kingdome of heaven . It is the booke of p Priviledges and Immunities of Gods children , It is q the word of grace , which is able to build you up , and to give you an inheritance amongst all them that are sanctified . For it will make you r wise to salvation , through Faith in Christ ●esus , making you perfect , throughly furnished unto all good workes . Wherefore as when you heare this Word preached , so when at any time you read it , you must receive it , not as the word of man , but as it is in truth , the Word of God ; then it wil worke effectually in you that beleeve . Secondly , when you read this Word , lift up the heart in t prayer to God for the Spirit of understanding & wisedome , that your minde may be more and more enlightned , and your heart more & more strengthned with grace by it . For this Word is spiritual , containing the secrets & hidden things of GOD in a mysterie , which , as the bare letter doth signifie , is as a a booke sealed up in respect of discovery of the b things of God in it to al that have not the helpe of Gods Spirit , so that none can know the inward and spirituall meaning thereof , powerfully and savingly , but by the Spirit of God. Thirdly , read the Word with an hunger and thirst after knowledge and c growth of grace by it , with a reverent , humble , teachable , and d honest heart , beleeving all that you reade , trembling at the threats & judgements against sinners ; reioycing in the promises made unto , and the favours bestowed upon the penitent , and vpon the godly , willing and resolving to obey al the Commandements . Thus if you read , blessed shall you be in your e reading , and blessed shall you be in your f deede . The holy Scriptures are thus to be read of all of every sort and condition , and of each sex , for all are commanded to * search the Scriptures , as well the Laytie as the Cleargie , a women as well as men ; o yong as well as old , all sorts of u all Nations . For , though the Spirit of GOD is able to worke conversion and holinesse immediately without the Word , as he doth in all those infants that are saved ; yet in men of yeares the holy Ghost will not ( where the Word may be had ) worke e without it as his instrument ; using it as the hammer , plow , seed , fire , water , sword , or as any other instrument to pull downe , build up , plant , purge , cleanse . For it is by the Word both f read and preached , that Christ doth g sanctifie all that are his , that he may present them to himselfe , and so to his Father , without spot or wrinkle , a Church most glorious . And whereas it is most true , that those which are h unlearned and unstable , doe wrest not onely hard Scriptures , but all other also to their destruction ; Yet , let not this ( as Papists would inferre ) cause you to forbeare to read ; no more , then , because many surfeit and are drunke by the best meats and drinkes , you doe forbeare to eate and drinke . But to prevent misse-understanding and wresting of Scriptures to your hurt , doe thus . ( 1 ) Get and cherish an humble and honest heart , resolved to obey when you know Gods will : h If any man will doe his will , saith Christ , he shall know of the doctrine whether it be of God. ( 2 ) Get a cleare knowledge of the first Principles of Christian Religion , beleeve them stedfastly . And indevor to frame your life according ●nto those more easie & known ●criptures , where on these prin●iples and first Oracles of God ●●e grounded ; For these give ●ight , even by the first entrance , ●nto the very simple . This doe , ●●d you shall never be unlearned 〈…〉 the mysteries of Christ , nor ●et unstable in his wayes . ( 3 ) Be ●uch in k hearing the Word in●●preted by learned and faithfull ●inisters . ( 4 ) If you meet with place of Scripture too hard for 〈…〉 , presume not to frame a sense it of your owne head ; but take ●tice of yourignorance , admire ●e depth of Gods wisdome , sus●nd your opinion , and take the first opportunity to ask the meaning of some or other , l whose lips should preserve knowledge . Let no colourable pretence keepe you from diligent reading of Gods Booke ; for hereby you shall be better prepared to heare the Word preached . For it layeth a m ground-worke to preaching , making way to a better understanding thereof , and to ●…ter ●eeping it in memory ● also to ena●le you to * try the Spirits and Doctrines delivered , even to try all things , and to keepe what is good . 1. In reading mens writings , reade the best , or at least those by which you can profit most . 2. Reade a good booke thorowly , and with due consideration . 3. Reject not hastily any thing you reade , because of the mean opinion you have of the autho● Beleeve not every thing yo● reade , because of the great opin● on you have of him that wrote it . But ( in all bookes of faith and manners ) try all things by the n Scriptures . Receive nothing upon the bare testimony or judgement of any man , any further then hee can confirme it by the o Canon of the word , or by evidence of reason , or by undoubted experience , alwayes provided that what you call reason and experience , be according unto , not against the Word . If the meanest speake according to it , then receive and regard it : but if the most judicious , in your esteeme , yea , p if he were an Angell of GOD should speake or write otherwise , refuse , and reject it . Thus much for privat reading . Onely take this Caution . You must not thinke it to be sufficient that you read the Scriptures and other good Bookes at home in private , when you shall by so doing neglect the hearing of the Word read , and preached in publike . For God hath not appointed , that reading alone , or preaching alone , or prayer , or Sacraments should singly , and alone save any man , where all , or more then one of them may be had ; but he requireth the joynt use of them all in their place and time . And in this variety of means of salvation , God hath in his holy wisedome ordained them to be such , that the excellency and sufficiencie of the one , shall n●t , in its right use , keepe any from , but leade him unto a due performance of the other , each serving to make the other more effectuall to produce their common effect , namely , the Salvation of mans soule . Indeed when a man is necessarily hindred by persecution , sicknesse , or otherwise , that he cannot heare the Word preached , then God doth blesse reading with an humble & honest heart , without hearing the Word preached . But where hearing the Word preached , is either contemned or neglected for reading sake , or for prayer sake , or for any other good private dutie , there , no man can looke to bee blessed in his reading , or in any other private dutie , but cursed rather . Witnesse the evill effects which by experience we see doe issue thence , viz. Selfe-conceitednesse , Singularity in some dangerous opinions ; many times a rending away from the Church by Schisme , yea , too oft , a falling away into damnable Heresies and Apostacie . SECTION 3. Of meditation . VVHen you are alone , then also is a fit season for you to be taken up in holy meditation . For according to a mans meditations , such is the man. a The liberall man deviseth liberall things : the Churle the contrary . The godly man studieth how to please God , the wicked how to please himselfe . In meditation the minde or reason of the soule stayeth it selfe upon some thing conceived or thought upon for the better understanding thereof , and for the better application of it to a mans selfe for use . In meditating a right , the mind of man exerciseth two kind of acts ; the one direct upon the thing meditated ; the other reflect upon himselfe , the person meditating . The first is an act of the contemplative part of the und●rstanding ; the second is an act of Conscience . The end of the first is to enlighten the mind with knowledge : the end of the second , is , to fil the heart with goodnesse . The first serveth ( I speake of morall actions ) to finde out the rule whereby you may know more clearely & distinctly , what is truth , what is falshood , what is good , what is bad ; whom you should obey , & what manner of person you should be , and what you should doe , and the like : The second serveth to direct you how to make a right and profitable application of your selfe , and of your actions to the Rule . In this latter are these two acts . First , an examination whether you and your actions bee according to the Rule , or whether you come short , or are severed from it , giving true judgment of you , according as it doth finde you . The second is a perswasive and commanding act , charging the soule in every faculty , understanding , will , affections , yea , the whole man , to reforme and conforme themselves to the Rule , that is , to the will of God , if that you finde your selfe not to be according to it : which is done by confessing the fault to God with remorse , praying for forgivenes , returning to God by repentance , reforming the fault through new obedience . This must be the resolution of the soule . And all this a man must charge upon his soule peremptorily , commanding himselfe to endevour the doing of them . When you meditate , joyne all these three acts , else you shall never bring your meditation unto a profitable issue . For if you onely muse and studie to finde out what is true , what is false , what is good , what is bad , you may gaine much knowledge of the head , but little goodnesse to your heart . If you onely apply to your selfe that wheron you have mused , and no more ; you may by finding your selfe to bee a transgressour , lay guilt upon your conscience , and terrour upon your heart without fruit or comfort : but if to these two you lay a charge upon your selfe to follow GODS counsell touching what you should beleeve & doe , when you have offended him : if you with all bring your heart to a resolution through GODS grace to be such an one as you ought to be , and to live such a life for hereafter as you ought to live ; then unto science you shall adde conscience , and to knowledge you shall joyne practice , and shall fill your selfe full of comfort . Observe Davids meditations , & you shall finde they come to this issue . His b thoughts of God , and of his wayes made him turne his feete unto Gods testimonies . The meditation of Gods benefits made him resolve to c take the cup of salvation , and call upon the name of the Lord , and to pay his vowes : When he considered what God had done for him , and thence inferred what he should be to God againe , he saith to his soule , d My soule and all that is in mee , prayse his holy Name . When hee in his meditation found that it was his fault to have his soule disquieted in him through distrust , he c chargeth it to wait on GOD , and raiseth up himselfe unto confidence . I will meditate on thy precepts ( saith he . ) What , is that all ? no , but he proceedeth to this last act of meditation , and saith , f I will have respect unto thy wayes . Gods holy nature , attributes , Word , workes , also what is dutie , what is a fault , what you should be , and doe ; what you are , and what you have done , what be the miseries of the wicked , what is the happinesse , and what are the privileges of the godly , are fit matter of meditating , by the direct act of the understanding . That which must settle your judgement and be the rule to direct your judgement , what to hold for true and good , must be the g Canon of Gods Word rightly understood , and not your owne reason or opinion : nor yet the opinions or conceits of men ; for these are false and crooked Rules . In seeking to know the secrets and mysteries of God , and godlinesse , you must not pry into them farther than God hath revealed ; for if you wade therein farther than you have sure footing in the Word , you will presently lose your selfe and be swallowed up in a maze , and whirlepoole of errors & heresies . These h deepe things of god must bee understood with sobrietie , according to that measure of cleare light which God hath given you by his Word . When Sinne happeneth to bee the matter of your meditation , take heed lest while your thoughts dwell upon it ( though your intention be to bring your selfe out of love with it ) it steale into your affections , and worke in you some tickling motions to it , and so circumvent you . For the i cunning devices of sinne are undiscoverable : and you know that your heart is k deceitfull above all things . Wherefore to prevent this mischiefe ; ( 1 ) As l Sinne is not to bee named , but when there is just cause ; so is it not to be thought upon , but upon speciall cause , namely , when it sheweth it selfe in its motions , and evill effects , and when it concernes you to try and finde out the wickednes of your heart and life . ( 2 ) When there is cause to thinke of sinne , represent it to your mind as an evill , the m greatest evill , most lothsome , & most abominable to GOD , and as a thing most hatefull and hurtfull to you . Whereupon you must worke your heart to a detestation of it , and resolution against it . ( 3 ) Never stand reasoning or disputing with it , as n Eve did with Satan , but without any plodding thereupon , you must doe present execution upon it , by sheathing the o Word , the Sword of the Spirit , into the heart of it , and by the p deeds of the Spirit , kill it . And if you would insist long in meditating upon any subject , make choise of matter more pleasant , and lesse infectious . It is needfull that you be skilfull in this first part of meditation , for hereby you finde out , and lay downe propositions . Whence you may conclude ; who is to be adored , who not ; what is to be done , what not ; what you should be , what not . But the life of meditation lyeth in the reflect acts of the soule , whereby that knowledge which was gotten by the former act of meditation , doth reflect , & q returne upon the heart , causing you to assume and apply to your selfe what was propounded ; whence also you are induced to endevour to worke your heart unto that which you have learned it ought to be . This , though it be most profitable ; yet , because it is tedious to the flesh , is most neglected . Wherefore it concerneth you which are well instructed in the points of faith and holinesse , to be most conversant in this , when you are alone , whether of set purpose , or in your journyings , or otherwise . You should therefore be well read in the r booke of your conscience , as well as in the Bible . Commune oft with it , and it wil fully acquaint you with your selfe , and with your estate . It will tell you what you were , and what you now are ; what you most delighted in , in former times , what now . It will tell you what streights and feares you have beene in , and how graciously God delivered you ; what temptations you have had , and how it came to passe , that sometimes you were overcome by them ; & how , and by what meanes sometimes you overcame them . It will shew what conflicts you have had betwixt flesh & spirit , what side you tooke , what was the ſ issue of the conflict : whether you were grieved and humbled when sinne got the better ; whether you rejoyced & were thankfull in any sort when Gods grace in you held his owne , or got the better . Your conscience being set aworke , will call to remembrance your over-sight , and advantages which you gave to Satan and to the lusts of your flesh , that you may not doe the like another time . It will remember you by what helpes and meanes through Gods grace you prevailed & got a good conquest over some sinne , that you may flye to the like another time . If you shal thus take observation of the passages , and conflicts in this your Christian race and warfare , your knowledge will be an experimentall knowledge , which , because it is a knowledge arising from the often proofe of that whereof you were taught in the Word ; it becommeth a more grounded , a more perfect , and a more fruitfull knowledge than that of meere contemplation . It is onely this experimentall knowledge that will make you expert in the trade and warfare of Christianitie . Take me a man that hath onely read much of Husbandry , Physicke , Merchandise , Policie , and martiall affaires , who hath gotten into his head the notions of all these , and maketh himselfe beleeve that he hath great skill in them : yet one that hath not read halfe so much , but hath beene of long practice , and of great experience in these , goeth as farre beyond him in Husbandry , in giving Physick , in Trading , in Policie , & in true feats of Armes , as he goeth beyond one that is a meere novice in them . Such difference there is betweene one that hath onely notions & brain-knowledge of Christianitie , and in may be some practice withal , but severed from experimentall observation ; and him that taketh notice of his owne experiences , and is oft looking into the Records of his owne Conscience , throughly to peruse them . The experiments which by this meanes you shall take ( of Gods love , truth , and power ; of your enemies falshood , wiles , and methods ; of your owne weaknesse without God , & of your strength by God to withstand the greatest lusts , and strongest Divell ; yea , of an abilitie to doe all things through him that strengthneth you ) will beget in you , faith and confidence in God , and love to him , watchfulnesse and circumspection , lest you be overtaken with sinne , yea such humilitie , wisedome , and Christian courage , that no opposition shall daunt you , neither shall any drive you from the hold you have in Christ Iesus . Where reade you of two such Champions , as t David and u Paul ? and where doe you reade of two that recorded , and made use of their experiences like these ? Wherefore next to Gods booke , which giveth light and rule to your Conscience , reade oft the booke of your Conscience . See what is there written for , or against you . When you finde that your selfe and life is according to the rule of God ▪ booke ; keepe fast to that with comfort ; but , wherein you finde your selfe not to be according to this rule , give your selfe no rest , untill in some good measure , at least in indevour , you doe live according to it . I have insisted the more largely on this point of meditation , because of the rarenes , necessitie , and profitablenesse of it ; manie of Gods people omit it , because they know not how to doe it , and because they know not their neede , nor yet the benefit which they may reape by it . I have indevoured to shew you how . That you have neede to meditate : Consider , that reading , hearing , and transient thoughts of the best things upon whatsoever occasion , leave not halfe that impression of goodnesse upon the soule , which they would doe , if ●y meditation they might be recalled , and be made to stay , and ●t sometime upon it . Without ●his meditation , the good food of the soule passeth thorow the understanding , & either is quite ●ost , or is like raw & indigested ●●eate , which doth not nourish those creatures that chew the ●●d , till they have fetched it ●acke and chewed it better . Meditation is in stead of chewing ●he cud . All the outward meanes of Salvation doe little good in comparison , except by meditation they be pondered and laid up in the heart . 2. That meditation will do● you much good , know it by these ▪ ( 1 ) It doth digest , ingraft , and turne the spirituall knowledge tendered in Gods ordinances , into you , and it doth frame and turne you into it , so that Gods will in his Word , and your will become one , willing the same things ▪ ( 2 ) Meditation fitteth for prayer , nothing more . ( 3 ) This Meditation maketh for practice of godlinesse , nothing more . ( 4 ) Nothing doth perfect & make a man an expert Christian more then this . ( 5 ) Nothing doth mak a man know and enjoy himselfe with inward comfort , nor is a clearer evidēce that he is in state of happines , then this . For x in the multitude of my thoughts within me ( ●aith David to GOD ) thy comforts delight my soule . And he doth by the Spirit of GOD pronounce every man blessed , that doth thus y meditate in Gods Law day and night . CHAP. IX . Of keeping Company , as in the sight of God. SECTION 1. VVHen you shall be in company of whatsoever ●…rt you must amongst them ●alke with God. Directions hereunto are of two ●…rts . First , shewing how towards ●ll : Secondly , how towards good ●r bad . First , in whatsoever companie you are , your Conversation in word and deede must be such , as ●a● procure ( 1 ) a Glory to God ; ●2 ) b Credit to Religion : ( 3 ) c All ●…utuall lawfull content , helpe , and ●…ue benefit to each other . For these ●…re the ends , first , of societie ; secondly , of the variety d of the good ●ifts that GOD hath given unto men to doe good with . To attain these ends , your conversation must be , 1. holy : 2. humble : 3. wise : 4. loving . First , it must be e holy , you must as much as in you is , prevent all evill speech & behaviour , which might else breake forth , being alike carefull to breake it off , if it be alreadie begun in your company . Suffer not the name and Religion of God , nor yet your brothers name to be traduced ; but in due place , and manner , contest against either . Be diliget to watch , and to take all good occasions to utter , and to nourish good speech , and good motions ; even whatsoever may tend to the practice , and increase of godlinesse , and honestie . Secondly , your conversation must be humble . You must give f all due respect to all men , according to their severall places , and gifts ; reverencing your betters , submitting to all in authoritie over you . Esteeme your d equals better then your selves , in honor preferring them before you , Condescend unto , and tender them of the e lower sort . Thirdly , you must be wise and ●iscreet in your carriage towards all , and that in divers particulars . 1. Be not too open , nor too reserved . Not f over-suspicious , nor g over-credulous . For the h simple beleeveth every word , but the prudent looketh well to his going . 2. Apply your selfe to the severall conditions & dispositions of men in all indifferent things , so farre as you may without sin against God , or offence to your brother , i becomming all things to all men , comporting with them in such sort , that if it be possible , you may live in k peace with them , and may gaine some interest in them to doe them good . But farre be it from you to be as many , who , under this pretence , are for all companies , seeming religious with those that be religious ; but indeed are prophane and licentious with those that are prophane & licentious : for this is carnal policy , and damnable hypocrisie , no true wisedome . 3. Intermeddle not with h other mens businesse , but upon due calling . 4. Know when to i speake , and when to be silent . How k excellent is a word spoken in season ? As either speech or silence will make for the glory of God , and for the cause of Religion , and good one of another , so speake , and so l hold your peace . 5. Be not m hastie to speake , nor be n much in speaking , but onely when just cause shall require ; for as it is o shame and folly to a man to answer a matter before he heare it : so it is for any to speake before his p time , & turne . This is commended to you in the example of Elihu in Iob. Likewise know , that in the o multitude of words wanteth not sin ; but he that refraineth his lips , is wise . 6. Be sparing to speake of your selfe , or actions , to your owne prayse , except in case of p necessary Apologie , and defence of Gods cause maintained by you , and in the clearing of your wronged innocency , or needfull manifestation of Gods power and grace in you ; but then it must be with all moddestie , giving the prayse q unto God. Neither must you cunningly hunt for prayse by debasing or excusing your selfe and actions , that you might give occasion to draw forth commendations of your selfe from others . This seeking of prayse any way , argueth pride and folly . But doe prayse-worthy actions , seeking therein the prayse of God , that God may be glorified in you , then you shall have r prayse of God , whatsoever you have of mā . Howsoever , follow Salomōs rule ; s Let another prayse thee , not thine owne mouth , a stranger , and not thine owne lips . 7. As you must bee wise in your carriage toward others , so you must be wise for your selfe , which is to make a good use to your selfe of all things that fall out ●● company . Let the good you se● , be ●●●●er of con●ent , and of thankes to GOD , and for your t imita●ion . Let the evill you see , be matter of grefe & humiliation , and a warning to you , lest you commit the like , sith you are made of the same mould that others are made of . If men report good of you to your face , represse those speeches as soone , and as wisely as you can , u giving the prayse of all things to God , knowing that this is but a temptation , x and a snare , and a meanes to breed and feed selfe-love , pride and vaine-glory in you . If this good report be true , blesse God that he hath enabled you to give cause thereof , and studie by vertuous living to continue it . If this good report be false , endevour to make it good by being hereafter answerable to the report . If men report evill of you to your face ; Be not so much inquisitive who raised it , or thought-some how to bring him to his answer , or how to cleare your reputation amongst men , as to make a good use of it to your owne heart before God. For you must know , this evill report doth not rise without y Gods providence . If the report be true , then see Gods good providence , it is that you may see your error and fault , that you may repent . If the report be false in respect of such or such a fact : yet consider , have you not runne into the appearance and occasions of those evils ? then say , Though this report be false , yetit commeth justly upon mee , because I did not shunne the occasions and appearances . This should humble you , and cause you to bee more circumspect in your wayes . But if neither the thing reported be true , neither yet have y● runne into the occasions thereof , yet see GODS wise and good providence ; not onely in discovering the folly of foolish , and the malice of evill men , who raise and take up an evill report against you without cause ▪ but in giving you warning to looke to your selfe , iest you deserve thus to be spoken ●● . And what doe you ●now , ●at that you sho●●d have ●allen into the same , or the ●●ke ev●ll , if by these reports you had not beene for●warned ? Make use of the railings and b reviling of an enemy : for though he be a bad Iudge , yet he may bee a good Remembrancer ; for you shall heare from him those things , of which flatterers will not , and friends being blinded , or over-indulgent through love , doe never admonish you . Fourthly , your conversation amongst all must be loving ▪ you should be kinde and p courteous towards all men : Doe q good to all , according as you have ability and opportunity . Give r offence wittingly to none . Doe s wrong to no man either in his name , life , chastitie , or estate , or in any thing that is his , but be ready to t forgive wrongs done to you , and to take wrong rather then to revenge , or unchristianly to seek to be righted . As you shall have calling and opportunitie , doe all good to the soule of your neighbours , u exhort and incourage unto well-doing . If they shew not themselves to be a dogs and swine , that is , obstinat scorners of good m●n ▪ & con●emners of the pearle of good counsell , you must so far as God giveth you any interest in them , b admonish and informe them with the spirit of meeknes and wisdome . With this c cloak● of love you should cover and cure a multitude of your companions infirmities and offences . In all your demeanour towards him , seeke not so much to d please your selfe , as your Companion , in that which is good to his edification . e Speake evill of no man , nor yet speak the evill you know of any man , exceptin these or like cases . ( 1 ) When you are thereunto lawfully called by Authoritie . ( 2 ) When it is to f those whom it concerneth , to reforme and reclaim him of whom you speake , and that you doe it to that end . ( 3 ) When it is to prevent certaine x dammage to the soule or state of your neighbour , which would ensue , if it were not by you thus discovered . ( 4 ) When the concealment of his evil may make you guiltie and accessary . ( 5 ) When some particular remarkeable judgement of God is upon a notorious sinner for his sinne , then to the end that GOD may be acknowledged in his just judgments , and that others may be warned , or brought to repent of the same or like sinne , you may speake y of the evils of other . But this is not to speake evill , so long as you doe it not in envy and malice to his person , nor with aggravation of the fault more then is cause , nor yet to the judging of him as concerning his finall estate . When you shall heare any in your company speake evill of your neighbor , by slandering , or whispering tale-bearing , whereby hee detracts from his good name , you must not onely stop your eares at such reports ; but must set your speech and countenance against him , like a a North-wind against raine . When you heare another well reported of , let it not be grievous to you , as if it detracted from your credit ; but rejoyce at it , in so much that God hath enabled him to be good , and to doe good ; all which maketh for the advancement of the common cause , wherein you are interessed : Envie him not his due prayse . Detract not from any mans credit , either by open n backbiting , or by secret o whispering , or by any cunning meanes of casting evil aspersions , whether by way of pittying him , or otherwise : As , He is good , or doth well in such and such things ; But , &c. This but marreth all . And to heape up all in a word , In all your speeches to men , and cōmunication with them , your speech must bee b gracious , that which is good to the use of edifying , that it may minister grace , not vice , to the hearers . It must not be prophane , nor any way c corrupt , filled out with oathes , curses , or prophane jests , it must not be * flattering , nor yet detracting ▪ Not d bitter , not railing , not girding , either by close sq●is or salt e iests against any man ; It m●…t not be f wanton , ribaldry , lasci●ious and filthy . It must not be * false ; no nor yet g foolish , idle , and fruitlesse : For all evi● communication d●th corrupt good manners . And , h Wee must answer for every idle word which wee speake . Besides , a man may easily be discerned of what Country he is , whether of Heaven , or of the earth , by his language ; his speech will bewray him . There is no wisdome or power here below can teach and enable you to doe all , or any the forementioned duties . This wisdome and power must bee had from i above . Wherefore if you would in all companies carrie your selfe worthy the Gospell of Christ : First , be sure that the k Law of God , and the power of grace bee in your heart , else the Law of grace and kindnesse cannot bee in your life and speech . You must be indued therefore with a spirit of holinesse , humilitie , love , gentlenesse , appeaseablenesse , long-suffering , meekenesse , and wisedome ; else you can never converse with all men as you ought to doe . For such as the heart is , such the conversation will bee . l Out of the evill heart come evill thoughts and actions ; but m A good man , out of the good treasure of his heart bringeth forth good things , and according to the abundance of the heart the mouth speaketh A man must have the l heart of the wise , before the tongue can be taught to speake wisely . Secondly , You must resolve before-hand ( as David did ) to m take heed to your wayes , that you sinne not with your tongue : And that you will keepe your mouth as with a bridle . And , before your speech and actions , be well advised ; weigh and ponder in the ballance of discretion , all your actions and words , before you vent them . Thirdly , Let no passion of joy , griefe , feare , anger , &c. get the head , and exceed their limits . For wise and good men , as well as bad , when they have beene in any of these passions , have spoken n unadvisedly with their lips . And experience will teach you , that your tongue doth never runne before your wit , so soone , as when you are over-feared , over-grieved , over-angry , or over-ioyed . Fourthly , You must be much in prayer unto God , before you come into company , that you may be able to order your conversation aright : Let your heart also be lifted up oft to God when your are in company , that he would o set a watch before your mouth , and keepe the doore of your lips , and that your heart may not incline to any evill thing , to practise wicked workes with men that worke iniquity , and that he would p open your lippes , that your mouth may shew forth his prayse , and that you may q speake as you ought to speake , knowing how to answer every man ; for the tongue is such an unruly evill , that no man , onely God , can tame and governe it . SECTION 2. Of ordering a mans selfe well in ill Company . VVHen Company is sinfull and naught ( if you may choose ) a come not into it at all . For keeping evill company , wil ( 1 ) blemish your Name . ( 2 ) It wil expose you oft-times to many b hazards of your life & state , And ( 3 ) you are alwayes in danger to be corrupted by the c contagious infection of it . By bad company , I doe not onely understand seducers , and such as are openly prophane , or riotous ; but also such civill men , who yet remaine meere worldlings , and all luke-warme professours , who are neither hot nor cold . For although the sinnes of these latter , doe not carrie such a manifest appearance of grosse impietie and dishonestie , as doe the sinnes of open Blasphemers , Drunkards , whore-Masters , and the like ; yet they are not lesse dangerous ; your hart wil quickly rise against these manifest enormous evils : but the other , by reason of their unsuspected danger , through that tolerable good opinion which ( in comparison ) is had of them , though in truth they be as dangerous and as hatefull , will sooner insnare & infect you , by an insensible chilling of your spirits , & by taking off the edge of your zeale which you had to the power of godlinesse : And so by little and little draw you to a remissenesse , and indifferencie in Religion , and to a love of the world . If you shall thinke , that by keeping evill company , you may convert them , and draw them to goodnesse ; be not deceived : It is presumption so to think ▪ Hath not God expresly d forbidden you such company ? If you be not necessarily called to be in sinfull company , you may justly feare that you shall be sooner e perverted , and made naught by their wickednes , than that they should be converted and made good by your holinesse . Secondly , when by reason of common occasions in respect of the affaires of your calling , generall , or particular , in Church , Common-wealth , and Familie , you cannot shunne ill company : Looke , ( 1 ) that in speciall sort your conversation be c honest , d unblameable , & harmelesse , even with a Dove-like e innocency , that by your good example , they may f without the Word be brought to the Word , and to a love of the power and sinceritie of that true Religion which you professe . Howsoever , g give no advantage to the adversary to speake evill , either of you , or of your Religion ; but , by a holy life , ſ stop the mouths of ignorant and foolish men : or if they will notwithstanding speake against you ; this your holy life t shall shame all that blame your good conversation in Christ Iesus . ( 2 ) Be u wise as serpents : Walke warily , lest they bring you into trouble , and doe harme you : but especially lest they infect you with their sinne ; for x a little leaven will quickly sowre the whole lumpe . That you may not be infected by that ill company which you cannot avoid ; use these preservatives : ( 1 ) Be not y high minded ; but feare , lest you doe commit the same , or the like sinne ; for you are of the same nature , and are subject to the same , and like temptations . He that seeth his neighbour slip and fall before him , had need to z ta●● heed l●st he himselfe fall . ( 2 ) Your soule , ( like the riotous soule of Lot ) must be i vixed daily with seeing and hearing their unlawfull deeds . ( 3 ) Raise your heart to a sensible loathing of their sinne ; yet have k compassion on the sinner , and , so farre as you have calling , l admonish him as a brother . ( 4 ) When you see or heare any wickednes , lift up your heart to GOD , and before him m confesse it , and disclaime all liking of it , pray unto God to keepe you from it , and that he would forgive your companion his sinne , and give unto him grace to repent of it . Lastly , though you may converse with sinnefull companie ( when your calling is to be with them ) in a common and ●older kinde of fellowship , by a common love , whereby you do wish well to all , and would doe good to all ; yet you must not converse with them with such speciall and intimate Christian familiaritie , and n delight , as you doe with the Saints that are excellent . Thus doe , and the Lord can and will keepe you in the midst of Aegypt , and Babel , as hee did Ioseph , and Daniel , if hee call you ●o it . Thirdly , As soone as possibly you can , o depart out of their company , when you finde not in them the ●…ppes of knowledge ; or when they ●…ny way declare that they have onely a p forme ; but deny the power of godlinesse . From such turne away , ●aith the Apostle . And so use the preservatives prescribed , or any other whereof you have proofe , that you depart not more evill ; or lesse good , then when you ●ame together . SECTION 3. How a man should carry himselfe towards good company . NOw touching good company . First , q highly esteeme of it , and much desire it . For you should r love the brotherhood , howsoever the world scoffe at it ; and ſ forsake not the fellowship , or consorting with the godly , as the manner of some is : But ( with David ) as much as may be , t be a companion with them that feare God. Secondly , when you are in good company , you must expresse all brotherly love ; improving your time together for your mutuall good , chiefly in the increase of each others u faith and holinesse , x provoking one another to love , and to good workes . Then you love brotherly , ( 1 ) When you love them out of a a pure heart fervently , which ●s , when you love them , because they are brethren , b partakers of the same Faith and Spirit of Adoption , having the same Father , and being of the same c houshold of faith with you . ( 2 ) When you love them not onely with a love of humanity , as they are men , ( for so you love all men , even your enemies ; ) nor yet onely with a common love of Christianity , wherewith you love all professing true Religion , though actually they shew little fruit and power thereof ; but with a specialty of love , for kinde , spirituall ; and for degree , more abundant . Therefore it is called d brotherly kindnesse , and a servent love , distinct from charitie , or a common love , 2 Pet. 1. 7. Where this love is , it will knit hearts together , like c ●onathans and Davids ; making you to be of d one heart and soule . It will make you enjoy each others societie with spirituall e delight : It will make you to beare one with another ; and to f beare each others burthens . It will make you to communicate in all things communicable , with gladnesse , and g singlenesse of heart , as you are able , and that by a h specialtie , beyond that which you shew to them which are not alike excellent . Yea it is so entire and so ardent , that you will not hold your life to be too deare , to lay downe for the common good of the brethren . When therefore you meete with those that feare God , make improvement of the Communion of Saints , not onely by communicating in naturall , and temporall good things as you are able , and as there is neede ; but especially in the communion of things spirituall , i edifying your selves in your most holy faith , by holy speech and conference , and in due time and place ) in reading the holy Scriptures & good Bookes , and by prayer , and singing of h Psalms together . That your singing may please God , and edifie your selfe and others , observe these : Sing as in Gods sight , and , in matter of prayer & praise speake ●o God in singing . The matter of your Song must be spiritual , either indited by the Spirit , or composed of matter agreeing thereunto . You must sing with understanding . You must sing with judgement , being able in private to make choise of Psalmes befitting the present times and occasions ; And both in private and publike to apply the Psalme sung to your owne particular , ●s , when & how ●o pray and praise in the words of the Psalme , taking heede that you do not apply the imprecations made against the enemies of Christ and his Church in generall , to your enemies in partilar ; also know how to confirme your faith , and incline your will and affections when you sing the prophesies of Christ , promises , threats , commands , mercies , judgements , &c. You must make melody to the Lord in your heart , which is done ( 1 ) by a preparing and setting the heart in tune , it must be an honest heart : ( 2 ) the heart must be b lift up , ( 2 ) the c minde intentive , ( 4 ) the affections fresh and d new ( the heart beleeving ) and , in matter of prayse and thanks , e joyous . Lastly , the voyce must be distinct , and tuneable . Lose not your short and precious time , with idle complemēts , worldly discourses , or talke of o other mens matters and faults ; nor yet * Athenian-like in a barren and fruitlesse hearing and telling of newes , out of affectation of strangenesse , and novelty . But ●et the matter of your talke be , ●ither of God , or of his Word and ●ayes wherein you should walk ; ●r of his works of Creation , Preservation , Redemption , Sanctifica●ion , and Salvation ; of his Iudgements which he executeth in the world , and of his mercies shewed towards his people : or matter of Christian advice , either of the things of this life , or of that which is to come . Impart also each to other the experiments and proofes you have had of Gods grace and power , in this your Christian warfare . And ( as there shall be cause ) k Exhort , admonish , and comfort one another . To doe all these well , it will require a specialty of godly wisdome , humility , and love . If these three be in you and abound , your societie will bee profitable : The strong will not l despise the weak , neither will the weake iudge the strong . You will be farre from m putting a stumbling-blocke , or an occasion to fall in your brothers way , but you will follow after the things which make for peace , and things wherewith you may edifie one another . You will then n beare with each others infirmities , and not seeke to please your selfe , but your neighbour , for his good to edification . You must first be wise to make choise , not onely of such matter of speech as is good and lawfull , but such as is fit , considering the condition and neede of those before whom you speake . In propounding questions , you must not onely take heed that they be not o vaine , ●colish , and needlesse , such as p ingender strife , and doe q minister and multiply questions , rather than godly edifying ; but you must be carefull that they be apt , and pertinent , both in respect of the person to whom they are propounded , & in respect of the person or persons before whom they must bee answered . Some men have speciall gifts for one purpose , some for another . Some for interpreting Scripture ; some for deciding of controversies ; some for discovering Satans methods and enterprises ; some are excellent for comforting , and curing afflicted and wounded consciences ; some are better skilled & more exercised in one thing , than in another . And some also of Gods deare children , as they are not able to ●eare r all exercises of Religion , so neither are they capable of hearing and profiting ſ by all kinde of discourses of Religion . If this were wisely observed , Christian con●rence would bee much more ●uitfull than usually it is ▪ Secondly , you must be lowly●●ded , and of an humble spirit , or t presuming above your gifts ●nd calling . When you speake ●f the things of God , be reve●end , serious , and sober , keeping your selfe within your sine , both of your calling , and the measure of the knowledge and grace which God hath given you , speaking positively , and confidently only of those things which you clearly understand , and whereof you have experience , or sure proofe . Thinke not your selfe too good to x learne of any , neither harden your necke against the admonitions and reproofes of any . If you have an humble heart , you will doe as David did , when he was admonished and advised by a woman . He saw God in it , and blessed him for it , he received the good counsell , and blessed it , he tooke it well at Abigails hands , and blessed her . Now blessed bee God which hath sent thee to meet me this day ( saith he ) and blessed be thy advice , and blessed bee thou which hast kept mee this day from comming to shed bloud , &c. Thirdly , there will be need of the exercise of much servent love and charitie , even amongst the best . For sith that Satan doth spite all good company , and good conference , he will cast in matters of jarres , difference , and discord . And because the best men differ in opinion , ( though not in fundamentals , yet ) in Ceremonies , and lesse necessary points of Religion ; and for that they all have infirmities , and , while the reliques of corrupt nature are in them , are subject and apt to mistake and misconstrue one anothers actions and speeches , as also the ends of their actions and speeches ; you will need that this bond of love be strong , that it be not broke asunder by any of these , or any other meanes : but that you remain fast and sweetly knit together in the unitie of the Spirit , through this bond of peace . I commend this Christian society in brotherly love the rather , because , 1. there is nothing giveth a more sensible evidence of your conversion , and translation from death to life than this . 2. Nothing doth more further the increase and power of godlinesse in any place or person then this . For let it be observed , though there be never such an excellent Ministrie in any place ; you shall see little thriving in grace amongst the people , untill many of them become of one heart ; shewing it by consorting together in brotherly fellowship , in the Communion of Saints 3. Nothing bringeth more feeling joy , comfort , and delight ( next the communion with God i● Christ ) then the * actuall communion of Saints , and the love of brethren . It is the beginning of that our happinesse on earth , which shal be perfected in Heaven . It is for kind the same , that onely differeth in degrees . And , to conciude this subject , after that you have beene in company , good or bad , it will be worth your while to examine how far forth you have hindred any evill in other , & have preserved your selfe from evill : how farre you have endevoured to doe good to others , and how much you haue bettered your selfe in knowledge , good affection , zeale , or any other good grace , by your company ; and according as you find , let your heart checke , or cheare you . CHAP. X : How a man should carry himselfe as in Gods sight , when things goe well with him . SECTIONI . VVHen at any time you prosper in any thing , and have good successe , that you may therein walke according to God : First , Take heed of committing those sinnes whereto man is most apt , when his heart is fatted with prosperity . Secondly , be carefull to produce those good effects , which are the principal ends why God giveth good successe . The sinnes especially to bee shunned , are ( 1 ) a Denying of God , by b forgetting him and his wayes , c departing from him , when you are fat like Iesurun , taking the more d licence to sin , by how much you shall prosper more in the world . ( 2 ) e Ascribing the prayse of successe to your selfe or to secondarie causes , sacrificing to your owne net . ( 3 ) f High mindednesse , thinking too well of your selfe , because you have that which others have not , and despising and thinking too meanly of those , which * have not as you have . ( 4 ) If riches increase , or if you thrive in any other earthly thing , g set not your heart thereon , either in taking too much h delight therein , or intrusting thereupon . Holy Iob , and good David were in some particulars over-taken with this latter . When Iob was warm in his nest , he did hatch this secure conceit , that he should dye in his nest , and multiply his dayes as the sand . And David in his prosperity said , he should never bee moved . But the LORD by afflictions taught them both to know by experience , how vaine all earthly things are to trust unto , and ingeniously to confesse their error . I reduce the good effects , which are the principall ends why God giveth good successe , unto these two heads : ( 1 ) professed prayse and thankes to God. ( 2 ) Reall proofes of the said thanks , in well using and imploying this good successe for God. First , prayse and thanke God. For ( 1 ) it is the chiefe and most lasting service & worship , which God hath required of you . ( 2 ) It is i most due , and due to him onely , he onely is k worthy , for l of him are all things , and he is called the God of prayses . ( 3 ) It is the end m why God doth declare his excellency and goodnesse both in his Word and Workes , that it may be matter of prayse and thankes , also why he hath given man an hart to understand , and a tongue to speake , that for them , and with them , as by apt instruments they might acknowledge his goodnesse and excellencie , thinking , and speaking to his prayse and glory : wherfore David speaking to his heart , or tongue , or both ; when hee would give thankes , saith , Awake my glory , and I will give prays● . ( 4 ) There is not any service of God more n beneficiall to man , than to bee thankefull . For it maketh those gifts of God which are good in themselves , to be good to you , and they are the best continuers of good things to you , yea , Thanks are reall requests , and the o best security you can have : for God will not withdraw his goodnesse from the thankefull . This Prayse and Thankes is a religious service , wherein a man maketh knowne to God , that hee acknowledgeth every good thing to come from him , and that he is worthy of all prayse and glory for the infinite excellencie of his Wisedome , Power , Goodnesse , and of all his other holy and blessed ▪ Attributes manifest in his Word and Workes ; and that he for his part standeth wholly beholding to God , for all that he hath had , now hath , and which hereafter hee hopeth to have . Prayse and Thankes goe together , and doe differ only in some respect . The superabundant excellency in God , shewed by his Titles and Workes , is the obiect of prayse . The abundant goodnesse of God , shewed in those his Titles and Workes , to his Church , to you , or to any person , nothing to which you have reference , is the obiect and matter of your thankes . These things concerning praise and thankes , are needfull to be knowne and observed . First , Who must give prayse and thankes ? Namely , you , and all that have understanding and p breath , must praise the Lord. Secondly , To whom praise and thanks are due ? q Only to God ; Not to us , not to us ( saith the Church ) but to thy Name give glory . Thirdly , By whom must this Sacrifice of thankes be offered ? Even r by Christ onely , the onely high Priest of our Profession , out of whose golden Censer our prayers and praises ascend , and are sweet-smelling to GOD , as ſ Incense . Fourthly , For what must wee praise God , and give him thanks ? Wee must praise him in all his workes , be they for us , or against us ; we must thanke him t for all things spirituall and temporall wherein he is any way good unto us . Fifthly , With what must wee prayse and thanke him ? Even u with our soules , and all that is within us , and with all that we have . We must praise and thanke GOD with the inward man , praise him with the Spirit , and with the understanding ; praise him with the will , praise and thanke him with the affections , with all love , desire , joy , and gladnesse , praise him with the whole hart . Wee must likewise praise him with the outward man , both with tongue & hands ; our words and our deeds must shew forth his praise . When our thankes are cordiall , orall and reall , then they make a good harmony , and sweet melodie , most pleasant in Gods eares . Sixthly , When must we give thankes ? * Alwayes , Morning , Evening , Noone , at all times , as long as wee live , and have any being , wee must praise him . Seventhly , How much ? Wee must praise and thanke him x abundantly . Wee must endevour to proportion our praise to his worthinesse and goodnesse : As we must love him , so wee must thanke him with all our soule , and with all our strength . There is no sinne more common than a unthankefulnesse , for scarce one of ten give thankes , and that one which doth give thankes , besides many other his errors in thankesgiving , doth not thank God for one mercy among twenty . Many in distresse will pray , b or cry , and bowle at least , as they in Hosea , for Corne , and Oyle , but who returneth proportionable praises to his prayers ? Whereas a man should be oftner in thanks , than in prayers , because GOD preventeth our prayers with his good gifts a thousand wayes . Take heed therefore that you be not unthankfull . It is a most base , hateful , and damnable wickednesse . For he that is unthankfull to God , is ( 1 ) A most dishonest and disloyall man , he is injurious to God , in detaining from him his due , in not paying his Tribute . ( 2 ) He is foolish and improvident for himselfe ; for by not paying his reut of thankes , and for not doing his homage , he c forfeits all that hee hath into the Lords hands , which forfeiture , many times , he taketh : But if hee doe not presently take the forfeit , it will prove worse to the unthankefull in the end . For prosperity , severed from thanksgiving , alwayes * increaseth sin , and prepares a man for greater destruction . The more such a one thrives , the more doth pride hard-heartednesse , and many other noisome lusts grow in him . This unthankefulnesse is the high way to be given over to d a reprobate sense . e Such prosperity alwayes wayes proves a snare , and endeth in utter ruine . For the f prosperitie of fooles shall destroy them . And when the wicked prosper , it is but like sheepe put into fat pastures , g that they may be prepared to be pluckt out for slaughter in the day of slaughter . An unthankfull man is , of al men , most unfit for to goe to heaven . Heaven can be no heaven to him : for there is praising of God continually . Now to whom thankesgiving and singing of the praises of God is tedious , to him heaven cannot be ioyous . It doth concerne you therefore , that you be much and oft in thankes and praises unto GOD. For this cause , doe these things : ( 1 ) worke your heart to a resolution and longing so to doe . ( 2 ) Beware of , and remoove impediments to thankefulnesse . ( 3 ) Improve all good furtherances thereunto . For the first , Consider that besides that thankes is the best service , being the end of all other worship , and is Gods due , and is the end why God giveth matter , for which , and meanesby which we should be thankefull ; and besides that , nothing is more beneficiall than thankefulnesse , nor more mischievous than unthankfulnes , as hath beene already noted ; to adde more force with them , consider these motives ; Harty and constant thankfulnes is a testimony of uprightnesse ; it doth excellently h become the upright to be thankefull . It is all the homage and all the service which God requireth at your hands , for all the good that he bestoweth on you . It is i pleasant and delightfull . It is possible and easie through the grace of Gods Spirit . It is a small matter , to what God might exact ; even as an homage-penny , or pepper-corne . Thankefulnesse doth fat , elevate , and enlarge the soule , making it fruitfull in good workes , no duty like it . For the thankefull man ( with David ) is oft consulting with himselfe , k what he shall render to the Lord for all his benefits to him . Lastly , this spirituall praise and thankes to GOD by Christ , is the beginning of heaven upon earth , being part of the communion and fellowship which wee have with God while wee live here . It is that everlasting service which indureth for ever . Secondly , when you have wrought the heart unto a good will to be thankfull , then sh●nne the impediments thereunto . Amongst many take heed especially of these , ( 1 ) Ignorance , ( 2 ) Pride , ( 3 ) Forgetfulnesse , ( 4 ) Doubting of Gods love , ( 5 ) Over-eager affection to the benefits received , especially to such as are temporall . First , If you be ignorant of the excellencie and worth of good things bestowed , or i● you misprize things , preferring naturall , temporall , or common gifts , before spirituall , eternall , and speciall graces , peculiar to GODS children , you can either give no thankes at all ; ( for who can give thankes for that hee esteemeth worth little or nothing ? ) or if you doe give any thankes , it will be proposterous , giving thankes for temporall blessings sooner , and more , then for spirituall , and eternall . Moreover , though you doe know each good gift according to its due value ; yet if , through ignorance you mistake the Giver , you will bestow your thankes upon men , and inferiour creatures , upon second causes : but not on God , who is the l Giver of every good and perfect gift . Secondly , If you be proud and highly conceited of your worth and good deservings , you will expect greater matters than God will thinke fit to give ; as m Na●man did , before he was cleansed ; and when you misse of your expectation ; you will be so farre from thanks , that you will mutter and complaine . Thirdly , Though you know the worth of the gift , and doe know the Giver ; also doe thinke your selfe unworthy of the gift ; yet if you have not these good gifts of God in actuall remembrace ; if you have forgotten them , and they be out of minde , how can you be actually thankefull ? Therefore when David calleth upon himselfe to be thankefull , he saith , n Forget not all his benefits . Fourthly , Suppose that you know wel the worth of the gift , and doe judge your selfe lesse then it , and remember well that you received it of God ; yet if through doubting of Gods love , and through mis-beliefe , you thinke that God doth not give it to you in love and mercy , but in wrath , as he gave o Israel a King ; your heart will sinke , and be so clogd with this feare , that you cannot raise it vp to thankes , for any gift which you conceive to be so given . Fiftly , Suppose that you quit your selfe of all the former impediments ; yet , if you be over-eagerly affected with the gift , you will in a kinde of over-ioyednesse be so taken up with it , that ( as little childrē , when their parents give them sweet-meates , or such things as they most delight in , fall to eating of the sweet-meat , and runne away for joy , before ever they have made a legge , and shewn any signe of thankfulnes ) you will easily be overtaken in this kinde , and neglect God that gave it . The furtherances of thankfulnesse , are most of them directly contrary to the former hindrances ; of many , take these : First , Get sound knowledge of God , and of his p infinite excellencies and q absolutenesse every way , & of his independency on man , or any other creature : whence it is that he r needeth not any thing that man hath , or can doe , neither can he be beholding to man : But know that you stand in ſ need of God and must be beholding to him for al things . Know also that whatsoever God doth , by whatsoever meanes it be , hee doth it t from himselfe , induced by nothing out of himselfe , being free in all that he doth . Know likewise , that whatsoever was the instrument of your good , God was the Author both of the good , and of the instrument . Next , Fill your selfe with a due knowledge of the full worth and excellent use of Gods gifts , both common , and speciall . Wealth , honour ▪ libertie , health , life , senses , limmes , wit , and reason , &c. considered in themselves , and in their use , wil be held to be great benefits , but if you cōsider them in their absence , when you are sensible of poverty sicknesse , and the rest ; or if you be so blessed , that you know not the want of them ; then if you shall advisedly , and humbly looke vpon the poore , base , imprisoned , captives sicke , deafe , blind , dumbe , distracted &c. u Putting your selfe in their case , you will ●ay that you are unspeakeably beholding to God for these corporal and temporall blessings . But chiefely learne to know , a●d consider well , the worth of spirituall blessings : x One of them , the peace of God , passeth all understanding . To enjoy the Gospell upon any tearmes , to have ●●●vation , such a salvation , offered by Christ , to have faith , hope , love , and other the manifold saving graces of the Spirit , though but in the least measure , in the very first seed of the Spirit , though no bigger then a a grain of Mustard-seed , with never so much outward affliction , is of such value , and consequent , that it is more then b eye hath seene , eare hath heard , or ever entred into the heart of man. For besides that the least grace is invaluable in it selfe ; it doth give proof of better gifts , namely , that God hath given his Spirit , hath given Christ , and in him , hath given himselfe a propitious , and gracious God , & hath given c all things also . When you know God aright , & his gifts aright , knowing all things in God , and God in all things , then you will be full of praises and thankes . Secondly , Be d low and base in your owne eyes . Let all things be base in your eyes , in comparison of God , account them e worthlesse and helpelesse things without him . Iudge your selfe to be , as indeed you are , f lesse then the least of Gods mercies : For what are you of your selfe , but a compound of dust and sinne , unworthy any good , worthy of all misery ? You stand in need of God , ●he not of you ; g It is his mercy that you are not consumed . When you can be thus sensible of your owne neede , and that helpe can come onely from God , and that you are worthy of no good thing ; then you will be glad , and thankefull at heart to God for any thing . An humble man will be more thankfull for a peny , then a proud man will for a pound . Thirdly , Call all the forementioned knowledge of God and of his gifts , into fresh memory . Commune with your soule , and cause it to represēt lively to your thoughts , what God is in himselfe , what to his Church and to you , h how precious his thoughts are to you-ward . Tell your selfe oft what i God hath done , and what he will doe for your soule . Call to minde with what varietie of good gifts he doth store his Church , & blesse you : you will find that they will passe all account and number . When withal you call to minde that God is free in all his gifts to you , who are unworthy the least of them ; If you would cause your selfe to dwell upon these , and the like thoughts ; they would worke in you an holy rapture , and admiration , out of which you shall with David break out into these or the like prayses : k Oh Lord , our Lord , how excellent is thy name in all the earth ! I thanke thee , I praise thee , I devote my selfe , as l my best sacrifice to thee , I will blesse thy Name for ever and ever . Fourthly , Be perswaded of Gods love to you in these good things , which he giveth unto you : First , he loveth you as his creature ; and if onely in that regard , he doth preserve you , and doe you good , you are bound to thanke him . Secondly , you cannot know but that he loveth you with a speciall love to Salvation ; Gods revealed will professeth as much , you must not meddle with that which is secret . I am sure he maketh proffer of his love , and you daily receive tokens of his love , both in means of this life , and that which is to come . Did not he love you , when out of his free and everlasting good will towards you , m He gave his Sonne to die for you , that you beleeving in him , should not dye , but have everlasting life ? What though yet you be in your sinnes ? Doth hee not bid you n turne ? and hath hee not said , ●hee will love you freely ? What though you cannot turn to him , nor love him as you would ? yet endevour these in the use of all good meanes , to be , and doe , as God will have you , then doubt no● , but that GOD doth love you ; and you must wait , till you see it in the performance of his gracious promises unto you . But if you would consider things aright you may know certainly , that the good things you have received of God , are bestowed in love to you ; I will onely aske these Questions : Hath Gods mercie made you to bethinke your selfe of your dutie and obedience to God , have you had a will to be thankefull upon the thoughts thereof ? or if you finde a defect and barrennesse herein ; hath not this unfruitfull and unthankefull receiving of good things from God , beene a great burden and griefe of heart to you ? If yea , this is an evident signe , that God gave those good things to you in love , because this holy and good effect is wrought in you by them . Againe ; D●● you love God ? would you love God , and his wayes , and Ordinances yet more ? This provet● that God loveth you ; for o 〈…〉 man can love God , till God have first loved him . Likewise , doe you love the p children of God ? The● certainly you are Gods childe and are loved of God ; By these you have proofe of your calling and election , how that you are now q translated from death to life : after which time , though God may give you many things in anger , as a father giveth correction , yet he never giveth any thing in hatred and in wrath , as hee doth to his enemies . r All things works together for good to them that love God : therfore whatsoever he giveth to such , is in love . Fifthly , Preferre the honour and glory of God before , and above all things that may be beneficiall to your selfe : preferre likewise the kindnesse , and love of God in the gift , farre above the gift it selfe ; then you will never bee so taken up with the enjoyment of the gift , as to forget to give prayse and thankes to the Giver . Sixthly , unto the former helps ●dde this : take upon you with ●n holy imperiousnesse over your soule , charge your selfe to be thankefull ; and , sith you have good reason for it , take no nay . Say with David , ſ Blesse the Lord , O my soule , and all that is within me , blesse his holy Name , &c. Lastly , to all other meanes , ioyne earnest prayer to God , to give you a thankefull heart . It is not all the reasons you can alleage for it , nor at the morall perswasions you can propound to your soule can worke it , ( though these bee good meanes , yea , Gods means ▪ ) if you goe about to worke your heart to it in the power of your owne might , all will be in vaine . For as you cannot pray but by Gods Spirit , so neither can you give thankes but by the Spirit ▪ Therefore , say as David did : t Renew ( O Lord ) a right spirit in me ; and , open my lippes , that my mouth may shew forth thy prayse . SECTION 2. Touching proofes of Thanks . IT is not enough to professe and utter prayse and thankes to God ; you must give proofe of it . First , a by devoting and giving your selfe to God , to be at the will of him , who is your Soveraigne Lord , who giveth you all that you have , who is alwaies giving unto you , and alwaies doing you good , b Pay your vowes to him that performes his promises to you . Let it appeare that you acknowledge him to be such a one , as you say in your prayses , and that you stand bound and beholding to him indeed , as you say in your thankes ; in that you carrie your selfe in your life towards him , as to him who only is Excellent , who onely is God , who is your God , the God of your life and salvation ; and that , in all holy service , and in all holy living . For Thankes-doing is the proofe and life of Thanks-giving , and it is a divine saying , The good life of the Thankefull , is the life of Thankefulnesse . Wherfore every new mercy should quicken your resolution to persevere and increase in well-doing , serving God the rather c with gladnes of heart , because of the abundance of all things . Secondly , Doe good with those blessings , which God giveth you . For every d good gift is given to a man to profit withall , not onely himselfe , but every member of that body , whereof he is part . Whatsoever good gift God hath given you , whether corporall , or spirituall , it must be imployed to Gods glory , and to your neighbors good , as well as to your owne , as God shall minister opportunitie . If riches ( and the same must be understood of health , strength , wisdome , skill , &c. ) be given to you , you must e honour God therewith : and as f God doth prosper you in any thing , you must communicate to them that need ; as to the poore , sicke , weake , simple , and ignorant . If God give knowledge , faith , spirituall wisdome , abilitie to pray , or any other of his rich graces , you must not hoard them up , and keep them reserved for your owne private benefit ; but you must communicate them to others , and improve them for the good of others ; for the procuring their spirituall good , and edifying them in faith , hope , and love . By communicating your goods and common gifts of God in this sort , you make your selfe g friends with them , against a day of need ; and when you honour GOD , and doe good with any the talents which GOD putteth into your hand to trade with , then you make the best improvemēt of them . Hee who thus maketh God his friend in his prosperitte , shall certainely finde him to be his sure friend in adversity in this life : and when he shall be put out of his Stewardship at death , then h he shall be received into the everlasting habitations . When , the more you prosper , the better you desire and endevour to be , and to doe more good , this is an infallible proofe of true thankfulnes , and is an evident signe that you walk with God in prosperity , as he would have you . Give all diligence therefore , to learne this lesson , i how to be full , and how to abound ; But know it can be learned no where but in Christs Schoole , and can never be practised but by Christs strength . This is it which the k Apostle had learned , and said , he was able to doe it through Christ that strengthened him . It is a most needfull and high point of learning , to be instructed , and to know , every where , and in every thing how to be full and to abound : of the two , it is more rare , and more difficult , then to know how to bee abased , and to suffer want , which shall be the subject of the next Chapter . CHAP. XI . How to walke as in Gods sight , under crosses in all adversity . SECTION 1. EVery day wil bring forth a his evill , and crosse , whether lighter & ordinary , or more heavy and rare . The first sort riseth partly from the common frailties of the perverse natures of thē with whom you shall converse , and partly from your owne , as from tetchinesse , and aptnesse to take things in ill part . Such are discourtesies from those of whom you looked for kindnesse ; Imperiousnesse , and too much domineering of Superiours ; sullennesse , negligence , and disregard from inferiours ; an awkewardnesse and crossenesse in the persons and things with which you have to deale . Touching these , the Rule is : Lay not these to heart , too neare you , Make them not greater than they be , through your impatiency ( as many doe ) who , upon every light occasion of dislike cast themselves into such an Hell of vexation and discontent , that all the blessings they receive that day , are scarce observed , or can make their lives comfortable . Whereas Wisdome should prevent , and Love and Wisedome should cover and passe by most of these ; seeing , as if you saw not : or if you will give way to any passion at these , let it be with hatred of their and your sin , which is the cause of these , and all other crosses . These should occasion you to pitty , and pray for them that give you this offence , and for your selfe , who many times without cause take offence . You may ( if need require ) shew your dislike , and admonish the offender , if so bee you doe it with b meekenesse of wisedome : but learne hereby to warne your selfe , that you give not the like offence . But whether your crosses and afflictions be seeming onely , and in conceit , or indeed ; whether from God immediately , or from man ; whether light or heavie , follow these directions : 1. Be not transported with passion and choler like c proud Lamech , and d froward Ionas . 2. Be not overwhelmed , or eaten up with griefe , like e covetous Ahab , and f foolesh Nabal : But 3. Beare them patiently . 4. Beare them chearefully and thankefully . 5. Beare them fruitfully . Now to helpe you , that passion and heat of anger kindle not , or at least breake not out , or last not . First , Convince your judgement thorowly , that passion and rash anger is g forbidden and hated of GOD. It is a fruit of the * flesh . A worke of the h Devill . Bred and nourished by l pride , k folly , and l selfe-love . Also that it surpriseth all the powers of right reason , putting a man besides himselfe , causing him to abuse his tongue , hands , and the whole man , making him like a foole , to let flye and cast firebrands at every thing which crosseth him , and that not onely against his neighbour and m dearest friends , but against God himselfe . n Consider likewise that it maketh a man out of case to o pray , heare the p Word , or to performe any worship to God , and unfit to speak , or heare reason , or to give or receive good counsell . God barreth such as are froward , the q company of good men , and saith , That such a one doth r abound in transgression , & that there is ſ more hope of a foole than of him . Wherfore he must needs be exposed to all the just t iudgements of God , temporall and eternall . By these and such like thoughts , worke your selfe to an ill opinion of this vice , and to such a loathing of it , that you may beware and shun it . Secondly , Observe watchfully when anger beginneth to kindle and stirre in you , and before it flame & break forth into tongue or hand ; set your reason aworke , let it step before it , to hold it in and bridle it . Nay , set Faith aworke , having in readinesse , and calling to minde , such pregnant Scriptures as these : u Be angrie , but sinne not . And , x Anger resteth in the bosome of fooles . And say thus , Shall I sinne against God ? Shall I play the foole ? Then you sinne , and play the soole in your anger , first , when it is without cause , as , when neither GOD is dishonoured , nor your neighbour or your selfe indeede injuried ; when it is for trifles , and onely because you are crossed in your will , and desire , and the like : but chiefly when you are angry with any y for wel-doing . Secondly , though you have cause , yet if it be severed from love to the person of him with whom you are angry , so as you neglect the common and needful offices thereof . Thirdly , when it exceedeth due measure , as when it is over-much , and over-long . Fourthly , it is sinfull when it bringeth forth evill , and unseemly effects , such as neglect , or ill performance of dutie to GOD , or man ; also when it breaketh out into lowd , clamorous , reviling , or s●appish peeches , or into stamping , sta●ing , flinging , churlish , sullen , or dogged behaviour , or when it breaketh out into any injurious act . Thirdly , If you cannot keepe anger from rising , and boyling within you , yet be sure that you binde your tongue and hand to the good behaviour . Make a Covenant with them , & charge them not to shew it , nor partake with it any farther then considerate reason , and good conscience shall advise you . Set a Law to your selfe , that you will not chide , nor strike while you are in your scalding heate of anger . If there be cause of either , deferre it untill you be your selfe . If you say , that if you doe them not in your heate , you shall doe neither . I answer , that in saying so , you discover a great deale of impotencie , folly , & corruption . I am sure you never doe them well in passion . And conscience of dutie should lead you to chiding , and correcting , when there is cause , not passion : for , in it , you serve and revenge your selfe upon the partie , but not God. Fourthly , Both before and when you are in a chafe . See GOD by the eye of your Faith comming in , hearing you , and looking upon you . This will make you whist , and quiet , causing you not onely to hold your hands and tongue , as you finde by experience you use to doe , when some reverend friend cōmeth in ; but this will coole and abate your very inward heate and passion . Fif●ly , if you feele your corruption and weakenesse to be such , and the provocation to anger to be so great , that you feare you cannot hold , then if it be possible , avoid all occasions of anger , remove your selfe , but in a peaceable and quiet manner , from the person , object , or occasion thereof . And at all times b shunne the company of an angry man , as much as your calling will give you leave , lest you learne his wayes . Sixthly , Howsoever it may happen that anger doe kindle in you , and breake out ; Be sure that you●u●d●e it before it grow into hatred of him with whom you are angry . For this cause , c Let not the Sunne goe downe upon your wrath , you know not what hatred it may hatch before morning . And the best means which I know to subdue it , is , If you finde your heart to boyle against any , d pray heartily to God for him in particular for his good : this you are commanded . And be so farre from seeking revenge , that you force your selfe to be loving and kinde , shewing all good offices of love with wisedome , as you shal have occasion ; overcome evill with good . Pray also to God for your selfe , that he would please to subdue this passion for you . This act of love to him performed before God , before whom you dare not dissemble , will excellently quench wrath , and prevent hatred aganist him with whom you were angry , and will give proofe betweene God and your Conscience , that you love him . If , pleading for your selfe , you shall say , It is my naturall constitution to be cholericke , and flesh and bloud will have their course , Know , this is to nourish your passion . Knowalso , it is a wicked and hateful constitution of body , which came in with the fall . And e flesh and bloud shall not inherite the kingdome of God. Say not , I am so crossed and provoked , never any the like . For f Christ was more injured and more provoked , yet was never in a chafe . And you provoke God daily a thousand times more every day , yet he is patient with you . Say not , It is such an head-strong passion , that it is impossible to one who is of a cholericke nature , thus to bridle and subdue it . For , I can assure you , that by using the former meanes , if a man also do oft , and much shame and abase himselfe before God for his passion and folly , and daily repent thereof , and be watchfull over himselfe , he may of a most cholericke man , become most meeke before hee dye . I have seene it in old men ( whose age in it selfe giveth advantage to tutchines and frowardnes ) who were exceeding passionat intheir youth , yet through the grace of God , by constant cōflict against this vice , have attained to an admirable degree of meeknesse . Next , as carnal anger , so worldly griefe must be avoided in all sorts of crosses . For , by it you repine against GOD , fret against men , and doe make your selfe unfit for g naturall , civill , and spiritual duties , and if it be continued , h it worketh death . The best remedy against worldly sorrow for any crosse , is to turn it into godly sorrow for sin , which is the cause of the crosse . This will cause i repentance to salvation , never to be repented of , and will drive you to Christ , in whom if you beleeve , you shall have joy and comfort ; even such k ioy unspeakeable which will dispell and drie up both this , and all other griefes whatsoever . For godly sorrow doth alwaies , in due time , end in spirituall joy . SECTION 2. Of bearing all crosses patiently . IN the third place , I told you that you must beare all your afflictions and crosses patiently . By Patience , I doe not meane a Stoicall sensclesnesse , or blockish stupiditie , like that of a Isachar . Nor yet a counterseit patience , like b Esau's , and c Absaloms . Nor a meere civill and morall patience , which wise Heathen , to free themselves from vexation , and for-vaine-glorie , and other ends , attained unto . Nor yet a d prophane patience , of men insensible of GODS hishonour . Nor a patience-perforce , when the sufferer is meerely passive ; But a Christ an holy patience , wherein you must be sensible of Gods hand , and when you cannot but feele an unwillingnesse in nature to beare it ; yet , for conscience to Gods Commandement , you doe submit to his will , and that voluntarily , with an active patience , causing your selfe to be willing to beare it so long as God shall please , like the e patience of Christ : Not my will , but thine be done . The excellencie of Christs suffering , was not in that he suffered , but in that he was obedient in his suffering . He was f obedient to the death . So likewise no mans suffering is acceptable , if he be not active and obedient in suffering . This Patience is a grace of the Spirit of God , wrought in the heart and will of man , through beleeving , and applying the Commandement , and promises of God to himselfe ; whereby , for * conscience sake towards God , he doth submit his will to Gods will , willing quietly to beare , without bitternesse and vexation , all the labours , changes , and evill occurrents which shall be fall him in the whole course of his life , whether from God immediately , or from man ; as also to wait quietly for all such good things which God hath promised , but yet are delayed and unfulfilled . To induce you to get , and to shew forth this holy Patience , know that g you have need of it , and that in these respects : 1. You are but halfe a Christian , you are imperfect in your parts , you want a principall part , if you want patience : thus S. Iames argueth , implying that hee that will be h entire , and want nothing to make him a Christian man , he must have patience . This passive obedience is greater than active , it is more rare , and more difficult to obey in suffering , than to obey in doing . 2. You have not a sure possession of your soule without patience ; In your patience i possesse yee your soules , saith our Saviour . A man without patience , is not his own man : hee hath not power k nor rule over his owne spirit , nor yet of his own body . The tongue , hand , and feet of an impatient man , will not bee held in by reason . But he that is patient , enjoyeth himselfe , and hath l rule over his spirit ; no crosse can put him out of possession of himselfe . Thirdly , There are so many oppositions and lets in your race , and growth of Christianity , that without patience to suffer , and to m wait , you cannot possibly bring forth good fruit to God , nor hold out your profession of Christianitie to the end ; but shall give off , before you have enjoyed the n promise . Therefore you are bid to o runne with patience the race which is set before you . And the good ground is said to bring forth fruie with p patience . And the faithfull are said q through Faith and Patience to inherite the Promises . Fourthly , Patience worketh n experience , without which no man can be an expert Christian ; this experiēce being of the greatest use to confirme a Christian soule in greatest difficulties . This be said of the necessitie , together with the benefit of patience , that you may love it , and may desire to have , and shew it . By what meanes you may attaine it , followeth : First , you must be after a sort impatient , and must spend your passion on your lusts which war in your members , fall out with them , o mortifie them ; for nothing maketh a man impatient , so much as his lusts doe , both because they wil never be satisfied , & it is death to a man to be crossed in them ; and because the fulfilling of lusts doth cause a guilty conscience , whence followeth impatience & troublesome vexation upon every occasion , like unto the raging Sea , which with every wind doth●ome , and rage , and p cast up nothing but filth and dirt : And as Saint Iames saith , q Whence are warres and brawlings ? So I say of all other fruits of impatiencie , But from your lusts that warre in your members . Take away the causes of impatiency , then you have made a good way for patience . Secondly , Lay a good soundation of patience : you must be humble and low in your owne eyes , through an appre●ēsion that you are lesse then the least of GODS mercies , and that your r greatest punishments are lesse than your iniquities have deserved . As any man hath abounded in humility , so hath ●ee abounded in patience , witnesse the examples of Abraham , Moses , Iob , David , and others . Thirdly , Store your heart with faith , hope , and love : all these , and either of these do calm ●he heart , and keepe it ●eadie . For besides that , they quiet the heart in the maine , giving assurance of Gods love in Christ ▪ ſ For being ius●●fied by faith , we have peace with God , rei●yce in hope , whence joy and patience in tribulation . And who can be impatient with him whom hee loveth with all his heart and strength ? These graces also doe furnish a man with an ability of spiritual reasoning and disputing with a disquieted soule , whereby it may be quieted in any particular disquietment . Wherefore the fourth meane of patience is , to doe as Dav● did , whensoever you finde your heart begin to boyle , and to be impatient , you must ( before passion hath got the bit in the teeth , and carried you out of your selfe into height of impatience ) t aske your soule what is the matter , and why it is so disquieted within you . This do seriously , and your heart will quickly represent to your thoughts , such and such crosse , or crosses , stretched out upon the tenters of manifold aggravations . All which you must answer by the spirituall reasoning of your faith , grounded on the word of God , whereby you may quiet your heart , and put it to si●ence . Whatsoever the affliction be that may trouble you ; you may ●e furnished with reasons why you should bee patient , taken ( 1 ) from GOD that sent it : ( 2 ) from your selfe , on whom it ●eth : ( 3 ) from the nature and ●●e of the affliction it selfe : ( 4 ) by considering the evils of impatience : ( 5 ) by comparing the blessings you have , and are assured that you shall have , with the crosses you have , especially if patiently endured . You shall from all these considerations see reason , why your heart should be quiet under the greatest afflictions . First , consider well , that whatsoever the trouble and crosse be , and whatsoever bee the instrument of it , either in the sense of evill , or in the want of good promised , God your Father , ( 1 ) who doth all things according to the wisedome and counsell of his will ; ( 2 ) who doth afflict with most tender affection ; ( 3 ) who correcteth and afflicteth in measure ; ( 4 ) who hath alwayes holy purposes and ends in all afflictions , and that for your good , hath sent it . First , consider that it was God that did it . i There is no evil ( 〈…〉 of punishment ) in a City , whic● the Lord hath not done , saith Amos . k It is the Lord , let him doe what seemeth him good , saith El. l I opened not my mouth , saith David , because thou ( Lord ) didst it . m The Lord hath given , and the Lord hath taken away , blessed bee the Name of the Lord , saith Iob. 2. All this GOD doth to his children with n a fatherly affection in much love and pitty . He hath your o soule still in remembrance , while you are in adversitie . Yea , he beareth some part of the burden with you : for ( speaking after the manner of man ) hee saith , that p in all the afflictions of his children , he is afflicted . q He delighteth not in afflicting the children of men , much lesse his owne children . If you aske , Why then doth hee afflict , or why doth he not ease you speedily ? I aske you , Why a tender-harted father , being a Chirurgion , who is grieved and troubled at the paine and anguish , which he himselfe caused his childe to feele with corrosives , or hot irons , would notwithstanding apply the burning irons , and suffer those plaisters to vexe him for a long time ? You will say , Sure the wound or malady of the childe required it , and that else it could not be cured . This is the case betwixt God and you : Gods heart is tender , and yerneth towards you , when his hand is upon you : therefore beare it patiently . 3. r God afflicteth you in measure , fitting your affliction for kinde , time , and weight , according to your need , and according to the strength of grace which he hath already given you , or which certainely he will give you . He doth ſ never lay more upon you , then what you shall be able to beare : and will alwayes with the crosse and temptation , make a way to escape . The husbandman will not alwayes bee t plowing , and harrowing of his ground , but onely giveth it so many earths , and so many tynes , to some more , to some lesse , as the ground hath need , and as it can beare them . So likewise he thresheth his divers sorts of graine , with divers Instruments , according as the graine can endure them : u the fitches are not threshed with a threshing instrument , neither is the cart wheele turned about upon the cummin : bread-corne is bruised : because hee will not ever be threshing it , nor breake it with the wheele of his cart , nor bruise it with his horsemen . If the husbandman doe all this by the discretion wherewith God hath instructed him ; can you think that x God , who is wonderfull in counsell , and excellent in working , will plow , and harrow any of his ground , or thresh any of his corne , above that which is fit , and more than his ground and corne can beare ? Should not you , his ground and corne , bee patient at such tillage , and at such threshing . 4. Gods end in afflicting , is alwayes his owne glory in your good ; as , to humble you , and to bring you to a sight of your sinne , to breake up the fallow ground of your heart , a that you may sow in righteousnesse , and reape in mercy ; to harrow you , that the seed of grace may take root in you . All Gods afflictions are either to remove impediments of grace : ( b By this , saith Esay , shall the inequity of Iacob bee purged , and this is all the fruit , to take away his sin . All the plowing is but to kill weeds , and to fit the ground for seed ; all the threshing and winnowing , is but to sever the chaffe from the corne ; and all the grinding , and boulting by afflictions , is , but to sever the bran from the flowre , that c Gods people may be a pure meate-offering acceptable to him . ) Or else he afflicts , that his children might have experience of his love & power in preserving and delivering them , or that they might have the exercise , proofe , and increase of faith , d hope , love , and other principall graces , scil . to worke patience and experience by them , which serve for the beautifying & perfecting of a Christian . e God doth iudge his children here , that they may repent , and be reformed , that they may not bee condemned with the world . Gods end in chastising you , shall be found to be alwayes for your good , that you shall be able to say , f It was good for mee to be afflicted : For it is g that you may be partaker of his holinesse , and accordingly of his glory and happinesse . Beare therefore all afflictions patiently , for they are for your good . If this be your crosse and trouble , that you want many of the graces and good gifts of GOD which he hath promised : Know also that this deferring to give graces and comforts , is of God , not out of neglect or forget fulnesse of you ; but of set , wise , and good purpose , even to you-ward : As to inkindle your desires more and more after them ; and , it may be , that you should seek them in a better manner . It is likewise to try your faith , and hope , whether you will doe him that honour , as to wait and rest upon his bare word . When you are fit for them , you shall have them . You must therefore worke your heart yet to wait patiently for them , considering the faithfulnesse & power of God that promised , and how that h all the promises of God are Yea and Amen in Christ . He is wise , true , and able to fulfill them in the due time , and in the best manner ; for i faithfull is he that hath promised , and will fulfill it : and yet a little while , and hee that shall come , will come , and will not tarry . Secondly , when the Soule beginneth to be disquieted , consider your selfe how unworthy you are of any blessing , how worthy you are of all Gods curses , yea , of eternall damnation in Hell ; and that justly , because of the sin of your nature , and wicked actions of your life . When you shall doe thus , your heart will be quiet and content , you wil say with the Church ( whatsoever your trouble be , ) k I will beare the indignation of the Lord , for I have sinned against him . He that doth acknowledge that he hath deserved to be hanged , drawne , and quartered for an offence against the King , if the King will be so mercifull that he shall escape only with a severe whipping , to remember him of his disloyaltie , ( though he smart terribly with those lashes , ) yet in his mind he can beare them patiently , and gladly . If you can thinke thus , I deserve more punishment in this kinde , nay , in any other , together with this , inal other with this one , or with these few , my punishment is l lesse than mine iniquities deserve : for I might ▪ have beene frying in Hell long since , and have beene past all meanes and hope of salvation , but I live , and have time , and meanes to make a good use of my afflictions ; These thoughts will cause you to say , Why am I ? Why is living man sorrowfull ? that is , impatiently sorrowfull , or why doth he complaine ( saith the m Prophet ) what ? shall man who is punished for his sinne , but not fully to his desert , yet complaine ? for he yet n liveth to search his wayes and turne to the Lord , and seeke mercy : Say with the Church in all your distresses , o Its ▪ Gods mercy it is not worse . It is Gods mercy I am not utterly consumed . Thirdly , When your soule beginneth to bussle and bee out of quiet under afflictions , whether inward in soule , or outward in body or state ; consider the nature & use of them to you-ward . To the eye and touch of sense they are * evill , and as poyson , things hurtfull and dangerous ; but to the eye and touch of faith , they are good , & as good physicke , most healthful to the soule , o and saving . God the skilfull Physician hath quite altered the nature of crosses to his children ; he that bringeth light out of darknesse , so tempers afflictions , that they become good antidotes and preservatives against sinne , and good p purgatives of sinne . The core , sting , and curse of the crosse ; which remaineth to a wicked man , is by Christs patient suffering , and Gods mercy , taken quite away out of the afflictions of beleevers . Afflictions to the godly , are not properly punishments serving to pacifie GODS wrath for sinne ; but are onely chastisements to remove sinne , and are exercises of graces , and meanes of holinesse . For they serve either to prevent evil , or to reforme it : either to make way for grace , or to quicken and increase grace , or to discover and give proofe of it . God is as a wise and skilful Gold-smith , he knowes how to purge his Gold , by casting it into the q fire of affliction , which fire is not the same to the drosse , which it is to the gold ; it consumes the drosse , but refineth the gold , that it may be fit to be made a vessell of Honour . Fire serveth to trie gold , as Well as to purge it : for pure gold though it remain in the fire manie daies , the fire cannot waste it ; when it is once pure , it will hold its waight still for all the burning . Hence it is that the Psalmist saith , r It is good for me that I have beene afflicted , that I might learne thy statutes : and the Apostle saith , ſ All things worke together for good to them that love God. He is a froward & foolish person , who being sicke of a deadly disease , doth not patiently and gladly endure the gripings , & extreame sicknes of stomacke , and bowels , when he knoweth that this his sicknesse , caused by bitter physicke , is for his health . You will say , If you could finde that your afflictions did you any good , you should not onely be patient , but glad under any afflictions . I answer : Whatsoever you feele , faith in Gods Word will tell you , that they both now doe you good , and hereafter you shall feele the benefit of it . The benefit of Physicke is not alwaies felt the day you take it , but chiefly when the Physicke hath done working . The chiefe end why GOD tryeth and purgeth you by afflictions , is , that he may humble you , and prove you , to doe you good at your latter end . Reade Deut. 8. 15 , 16. You should therefore be patient in the meane time . Fourthly , If yet your heart begin to be disquieted , because of such or such an affliction ; Consider with your selfe , what harme impatience will doe you , compared with the good that will follow a patient enduring of it . For , besides that it depriveth you of your right understanding , and maketh you to forget your selfe , as I have said , even to forget your dutie both to God and man ; it is the readiest meanes to double , and lengthen the affliction , not to abate it , and take it off . That parent which intended to give a childe but light correction , if this childe be impatient , and catch at the rod , and struggleth to get the rod , or to get away by force from him , is hereby more incensed , and doth punish him more severely . But if in any affliction you doe patiently submit your selfe under GODS mightie hand , ( besides that ease and quiet it giveth to the soule , and experience and hope which it worketh in you , ) it is the readiest meanes of seasonable deliverance out of it ; for then GOD will exalt you in due time . GOD is wise , and too strong to be overcome by any meanes , but by strong prayer , and humble yeeldance to his will. Fifthly , If yet your soule be disquieted within you at anie crosses ; that you may quiet your soule , you must not ( as most doe , ) take onely into the one skale of your consideration , the waight and number of your crosses , together with such and such aggravations ; but withall put into the other skale the manifold mercies and favours of God , both in the evils you have escaped , and in the benefits which heretofore you have received , and doe now enjoy , and which ( you beleeving ) have cause to hope to receive hereafter . But amongst all his mercies , forget not this one which you have alreadie , GOD hath given Christ unto you , whereby he himselfe is yours , & is your portion . Now , if you have Christ , you have with him , x all things also which are worth the having . When you have thus weighed , unpartially , blessings & mercies against crosses , you will tell me , that for one crosse , you have an hundred blessings , yea , y a blessing in your crosses , and you will say , that this one mercie of being in Christ , it alone weigheth up all crosses , and maketh them as light as nothing ; giving you so much matter of joy & thankes , even in the midst of affliction , that you can neither have cause , not time , to be impatient , or to repine at anie affliction , but to a reioyce even in your tribulations . And as for the time to come , when you thinke thereof , you wil , with the Apostle Paul , when you have cast up all your crosses and sufferings of this presēt time , yet b reckon , that they are not worthy to be compared with the Glorie that shall be revealed in you : For they are but short for time , and light for weight , being compared with the everlasting weight of glorie which they will cause to you , if you endure them patiently . I will say nothing of the shortnes and lightnesse of your afflictions ●n comparison of the farre more intolerable and eternall weight of torments of Hell which you escape : and in comparing afflictions with glorie ; I will point out to you onely the Apostles gradation , you shall have , for c affliction , glory ; for light affliction , weight of glorie ; for short affliction , an eternall glorie ; for common and ordinarie affliction , excellēt glorie : And albeit , it might be thought that hee had said enough , yet he addeth degrees of comparison ; yea , goeth beyond all degrees , calling it more excellent , farre more excellent : for thus he saith , Our light affliction which is but for a moment , worketh for us a farre more excellent and eternall weight of glory . Indeed you must not d looke at the things which are seene with the eye of sense : but at things which are not seene , ( which are spirituall and eternall ) seene onely by the eye of faith . You will say , If you did beare afflictions for Christ , then you could thus thinke , and thus expect ; but you oft-times suffer affliction iustly for your sinne . I answer , Though this place principally point at martyrdom and suffering for Christs cause , yet it is all one , in your case , if you will beare afflictions patiently for his sake . A man may suffer afflictions for Christ two wayes ; First , When he suffereth for his Religion , and for his cause . Secondly , When a man suffereth any thing which God layeth upon him quietly for Christs with and commandement sake . This latter is more general than the former , & the former must be comprehended in this latter ; else the former suffering for CHRISTS cause , if it be not in e love and obedience , and for Christs sake , our of Conscience to fulfill his will , is nothing : whereas he that endureth patiently GODS just punishment for sinne , for Christs sake , endevouring to submit his will to the will of Christ ; this man suffers , that is , patiently endureth affliction for CHRIST , though he never be put to it to suffer for profession of Christ : and , if such a one were put to it , hee would readily suffer for Christs cause . And such afflictions as these , thus patiently endured , worke also this excellent weight of glorie , as well as the other . By these and the like reasonings of faith , you may worke your soule to patience , as David and others have done , by casting anchor on God , and on his Word , fixing their staie and hope in GOD. Let the issue of your reasoning be this , I will waite on God , and yet , for al matter of disquietment , praise him who is the health of my countenance , and my God. Thus f David quieted his heart , when he heard tydings , that his Citie Ziglag was burnt , and that his wives and all that he had , together with the wives & children , and all that his souldiers had , was carried captive ; and when he saw that his souldiers began to mutine , and when he heard them speake of stoning him , hee incouraged himselfe in the Lord his God. And good Iehosaphat , in his desperate condition , cast anchor here , saying , g O our God , we know not what to doe , but our eyes are on thee . Thus by the exercise of your hope in God , the heart may be wrought unto much patience and quiet in all distresses . Thus much be said of the fourth meanes of patience in the several branches of it . A fift meanes of patience is : observe the patience of others , as of the Prophets and faithfull servants of God , who are recorded in Scripture , and left as h examples of suffering affliction , and of patience . We count them happy that endure , saith Iames. You haue heard of the patience of Iob , and have seene the end of the Lord , that the Lord is verie pittifull and of tender mercie . But especially represent to your thoughts the patience of your head and Saviour Iesus Christ , whom you pierced by your sins , who i as a Lambe dumbe before the shearer , opened not his mouth . Now , if you would consider him who is the Author and finisher of your faith ; who , k indured such contradiction of sinners , & such intolerable anguish of soule , when hee wrastled with his Fathers wrath ; then you should not be wearied nor faint in your minds , when you are under any affliction . If with Christ you set the ioy before you , you shall be able to endure the crosse , and despise the shame of all persecution for well-doing , and shall so runne that race that is set before you , with patience , that you shal in the end sit down with Christ , at the right hand of the Throne of God. Sixthly , and lastly , Pray much for patience , waiting patiently for it : and without doubt , the God of patience and consolation , who hath commanded it , who seeth that you have need of it , who hath promised to give you all your petitions which you make according to his will , will surely give you patience . SECTION 3. Of bearing afflictions thankefully and fruitfully . TO beare adversitie and afflictions well , it is not enough that you beare them patiently , because you deserve them , and because they come from God ; but you must beare them a thankfully , b chearefully , and comfortably ( because they are as you have heard ) for your c good . We doe not onely patiently endure the hand of the Chirurgion , and the ●otions of the Physician , but wee ●oe thanke them , pay them , and are glad of their receits , though they put us to paine . Count it exceeding ioy , saith Saint Iames , when you fall into divers temptations , knowing this , that the trying of your ●aith worketh patience , &c. Last of all , unto patience and ●hankefulnesse , you must adde d fruitfulnesse , and growth of grace ; this should be the fruit of al crosses and afflictions , that with David you may be better for them , and that you may with e ●ob , come out of them as gold refined and purged from drosse . Therefore God doth chasten you as he did Iacob : f This is all the fruit , to take away your sinne , and that you should bee g partaker of his holinesse . Be better therefore for crosses : then God hath his end , whē after his plowing , harrowing , and threshing of you , hee shall reape the crop of well-doing , which hee reapeth not so much for himselfe , as for you ▪ for h the ground that bringeth fort● fruit meet for him that dresseth it receiveth blessing from God. Al● good workes are treasured up i● heaven for the doers thereof . When you ▪ have learned thi● lesson also , i How to bee abas● and to suffer need , as well as ho● to be full and to abound , together with all the fore-mentioned directions , how at all times , and in all things to walke with GOD , you shall approve your selfe to be a good Scholler in the Schoole of Christ , one of the highest forme , a good proficient in the profession of Christianitie , one that hath walked far with God ; and you shal hereby declare , that you are neither k barren , nor unfruitfull , in the knowledge of our Lord Iesus Christ . Thus much concerning the outward frame ▪ and forme of your life and conversation , according to which you must walke with God. The inward truth and life of all this , which is , doing all in uprightnesse , remaineth to bee spoken unto , which followeth . CHAP. XII . Of uprightnesse . SECTION 1. ALL which I shall write concerning uprightnesse , will meet in this point . In your whole walking with GOD , you must be upright . Both these , to walke with God , and to be upright , are joyned in this precept ; l Walke with mee , and bee perfect , or upright . Hee speaketh not of an absolute perfection of degrees , in the fulnesse of al graces , which is only aimed at in this life , towards which a man by watchfulnesse and diligence may come nearer , and nearer ; but is never attained untill we come to Heaven , amongst b the spirits of i●st men made perfect . He speaketh here of the perfection of parts , and of truth of grace in every part , expressing it selfe in unfainednesse of will and endevour ; which is uprightnesse . That you should bee sincere and upright , Reade Iosh●a 24. 14. 1 Chro. 28. 9. And the Apostle telleth you , that c sith Christ Iesus your Passeover is slaine , you must keepe the seven dayes feast of unleavened bread ( which shadoweth forth the whole time of our life here ) with the unleavened bread of sincerity and truth . The examples of d Noah , e Iob , f Nathaniel , with many others in the Scripture , are therefore written , that of them you may learne to be upright . There is speciall reason why you should be upright . First , Your God with whom you walke , is g perfect and upright : hee is truth , h Hee loueth truth in the inward parts ; all his workes are done in truth ; and there was i no guile ever found to be either in the mouth , hand , or heart of your Head Christ Iesus . Now , you should please GOD , and be like your Father , and like your head CHRIST IESVS , following his steps . Secondly , it is to no purpose to doe that which is right in Gods sight , in respect of the matter of your actions , if in the truth and disposition of your soule you bee not upright therein . For the best action voyd of uprightnesse , is but like a well-proportioned body without life and essential forme . And that is counted as k not done at all to God , which is not done in uprightnesse . This exception is taken against Amaziahs good actions . It is said , Hee did that which was right in the sight of the Lord , but hee did it not in uprightnesse , he did it not with a perfect heart . Thirdly , the best actions without uprightnesse , doe not onely lose their goodnesse ; but in Gods account are held to be abominable evils . Such were the l Prayers and Sacrifices of the hypocriticall Iewes . For GOD holdeth such actions , and such services , to be meere m flatterie , lying , and mocking him to his face . Now , because there is none so ready to presume and say , he is upright , as is the hypocrite . So Ephraim ; In all my labours they shall finde no iniquitte in mee : that were sinne . And , because there are none so ready to doubt , whether they be upright , as are the tender-hearted and sincere . So it was with David , when he prayed to have a right spirit renewed in him . It will be needfull and useful that I shew you , what uprightnesse is , and by what infallible marks you may know whether you be upright or no. Christian uprightnesse ( for of that I meane ) is a saving grace of the holy Ghost , wrought in the heart of a man rightly informed in the knowledge of God in Christ , whereby his heart standeth so intirely and sincerely right to God-ward , that in the true disposition , bent , and firme determination of his will , hee would , in every facultie and power of soule and body , approue himselfe to be such a one , as God would have him to be , and would doe whatsoever God would have him to doe , and all as God would have him , and that for and unto God. The Author of this uprightnesse is Gods sanctifying Spirit . The common nature of it , wherein it agreeth with other graces , is , it is a saving grace ; It is peculiar to them that shall be saved : for onely they are indued with it ; but it is common to all , and to each of that sort , who are effectually called . The proper seat of this grace is the will. The ground or spring in man , from whence , through the speciall grace of the holy Ghost , it riseth , is sound knowledge of God and of his will , touching those things which the will should choose , and refuse ; and from faith in Christ Iesus , the conduit-pipe through which everybeleever doth , of his fulnesse of uprightnesse , receive this grace to be upright . Herby Christian uprightnes differeth from that uprightnesse , which may bee in a meere naturall , superstitious , and mis-beleeving man , yea , in an heathen Idolater ; for even such may be unfained in their actions in their kinde , both in actions civill and superstitious , doing that which they doe , in their ignorance and blindnesse , without dissimulation either with GOD , or man. This S. Paul did before his conversion , hee did as hee thought he ought to doe . The forme , and proper nature of uprightnesse , is the good inclination , disposition , and firme intention of the will to a full conformitie with Gods will , and that , not in some faculties and powers of man , or in some of his actions , but , universally for subject and object , he would be entire and sincere in all his parts , and in all things ; hee would be , and doe , as GOD would have him to be and doe , making Gods will revealed in his Word and Workes , to be his will , and Gods knowne ends to be his ends . This holy uprightnesse expresseth it selfe in three actions ▪ two inward , the other both inward and outward . First , it sheweth it selfe in a * well-grounded and unfained purpose and resolution to cleave to the Lord , and to make Gods will to be his will. This is an act of the will guided and concluded from sound judgement . The second act is an unfained desire and longing of the heart to attaine that his good purpose and resolution , willing or desiring in all things to live honestly , and to live worthy the LORD in all well-pleasing ; longing ( with David ) after Gods precepts . This is an act of the affection of desire , a motion of the wil , drawing and thrusting a man forward , giving him no rest , untill he have obtained ( at least in some good measure ) his said purpose . Thirdly , uprightnesse sheweth it selfe in a true endevour and exercise ( according to the strength and measure of grace received ) to be , and to doe according to the former resolutions & desires . Such was the Apostles indeuour , to have alwayes a conscience void of offence towards God and towards men . This indevour is an act of the whole man. All and every active power of soule and body , as there shall be use of them , are imployed in unfained indevour . Now touching indevour , know , there be many thinke they indevour sufficiently , when they doe not : others , that they doe not , when yet they doe . The first , if they , to the sluggards longing and wishing , doe joyne an outward conformity to the meanes of being made good , as to heare the Word , pray now and then , and receive the Sacraments ; and if they doe some things which may be done with little labour and difficultie ; and if to these they adde some slight and overt assaies to abstaine from sin , and to doe well , they thinke they indevour much : whereas , if they doe no more , all is to little purpose . For , to indevour , is to i exercise the head with study how , and the heart with will and desire , and the hand and tongue , and the whole outward man to doe their utmost , putting to their whole strength , their whole wit their whole skill , & their whole will to subdue sinné , and to bee strengthened in grace , and to be edified , and built up more and more ; moving every stone , removing or breaking thorow every let , shunning al occasions of evill , or whatsoever may strengthen sinne , seeking after , and embracing all opportunities and * meanes to be strengthned in the inward man. If one meanes will not be sufficient , if there be others to be used , they will finde out and use them also ; If they cannot attain their good purposes at once , they will try againe and againe . They who indevour indeed , they doe not onely seeke to obtaine their ends , but they strive in seeking . As hard Students , as good Warriours , and Wrestlers , and as those who run in a race doe , so that they may obtaine that which they studie , fight , wrastle , and runne for . It is not a bare wishing and woulding for a fit , or an ordinary seeking ; but an earnest * striving to enter in at the streight gate , that giveth admittāce into the way of holinesse , and into the kingdome of heaven . It is a studying and exercising a mans selfe as in a matter of life and death ; and as a wise man would doe for a kingdome , where there is possibility , and hope of obtaining it . Others , who indeed indevour to keepe a good conscience toward God and man , yet , because they cannot bring into act alwayes that which they labour for , or because they see oversights , neglects , or some faintings in their indevours , they thinke that they indevor to no purpose . Whereas , if they doe what they can , according to the strength of Grace received , or according to the condition or state wherein they are , which is sometimes better , sometimes worse ; If they see their failings in their indevors , & bewaile them , & do aske pardon , resolving by Gods grace to strive to do better ; this is true indevour , this is that which God for Christs sake doth accept of . For sith that indevour is a part of our holines , you must not thinke that it will be perfect in this life ; if it be true , you must thank God , for he will accept of that . A mans indevour may be as true , and as much , when yet hee cannot performe what he indevours to doe , as it is at some other times , when with the indevour hee hath also abilitie to performe . As you may see in naturall indevours . The same man being well and in health , if hee fall and breake not his armes or legges , he doth both indevour to get up , and doth readily get up ; but if he be weake , or if falling breaketh his armes and legges ; hee also hath a will and desire to rise , and assayeth to helpe himselfe with one hand , but it will not do ; he tryeth with the other , that also will not do it ; he in that ca●e is faine to lye untill hee see h●●pe comming : then he wil call , and intreate helpe , & when one giveth him the hand , though he cannot rise of himselfe , yet hee will lift up himselfe , as well as he can , and will hang as light upon him that helpeth him as he can possibly ; yea , say a stronger then he detaineth him , that he cannot doe as he would , or keepe him downe , if he as soone as he can have helpe , will aske it : Doth not this same man in his latter condition as truely endevour , as he did in his former ? So it is with a spirituall man in his spirituall endevors . If he assay to do what he can , and call to GOD for his helpe , and when he hath it , is glad , and willing to improve it , this is the true indevour , which , concurring with the two former acts , purpose , and desire , giveth proofe of uprightnesse . There is a twofold uprightnesse : the one of the heart and person ; the other of the action . I have described the uprightnes of the person . Then an action is upright , when a man doth not dissemble , but doth meane as he saith , and as the outside of the action doth import , intending as much as is pretended , whether it be in actions toward God or man. The first is , when the heart of man agreeth with , and , in the intention thereof , is according to the will of God. The second is , when the outward act agreeth with , & is according to the heart of him that doth it . That you may rightly judge whether you be upright or no : First , take certaine rules for direction , to rectifie your judgement . Then observe the markes of uprightnesse . First , uprightnesse being part of Sanctification , is not fully perfect in any man in this life ; but is mixt with much hypocrisie conflicting one against the other . It hath its degrees , somtimes more , sometimes lesse ; in some things more in some things lesse , according as either part prevaileth in the opposition , and according as a man groweth or decayeth in other principall and fundamentall graces . 2. Secondly , a man is not to bee called an upright man , or an hypocrite because of some few actions wherein hee may shew uprightnesse , or hypocrisie : For an hypocrite may doe some upright actions , in which hee doth not dissemble ; though he cannot be said to doe them in uprightnesse , as Iehu and many others have done ; for Iehu destroied the house of Ahab , and the Priests of Baal with all his heart And the best man may doe some hypocriticall and guilefull actions , as ( in the matter of Vria● ) David did . It is not the having of hypocrisie that denominate than hypocrite , but the reigning of it , which is , when it is not seene , not confessed , bewailed , and opposed . A man should judge of his uprightnes , rather by his wil , bent , and inclination of his soule , and good desires , and true indevours to wel-doing in the whole course of his life , then by this or that particular act , or by his power to doe . David was thus esteemed a man according to GODS owne heart , no otherwise ; rather by the goodnesse of his generall course of his life , &c. then by particular actions : for in many things he offended God ▪ and polluted his ●oule , and blemished his reputation . Thirdly , Albeit uprightnesse ●s to bee judged by the upright ●tanding of the heart to God●a●d , yet wheresoever upright●esse is , it will shew it selfe in mens actions in the course of their lives ; only observe this , that in judging ●…our actions , you must not judge ●●em so much by the muchnesse , ●ad greatnesse of the quantitie , as ●…y the soundnesse , ripenesse , and goodnesse of the quality . If it bee good in truth , according to the measure of grace received , God accepteth it in Christ . She hath done what shee could , faith our Saviour . A little sound and true fruit , though weake in comparison , is farre better than many blades and blossomes , yea , then plenty of grapes , if they be wild and sowre . SECTION 2. Of the markes of uprightnesse . THat you may cōceive more distinctly , & may better remember the signes of uprightnesse , I reduce them to these heads : They are taken 1. from universalitie of respect to all Gods will. 2. From specialtie and prioritis of respect to such things as God requireth specially . 3. From a will and desire to please God in one place as well as another ; in secret as well as open . 4. From a constancie of will to please GOD at one time , as well as another . 5. From the true causes efficient and finall . 6. From the effects that follow well-doing . 7. From the effects that follow evil-doing . 8. From the conflict which shall be found betweene uprightnesse and hypocrisie . First , the upright man is universall in his respect to the whole will of God. For first , he unfainedly desireth and indevoureth to know what manner of man hee ought to be , & what he ought to do . He would know & beleeve any one part of Gods will , so farre as it may concerne himselfe , as well as another : Threats , as well as promises , Commandements as well as either ; and that not some , but all the threats , all the promises , and all the Commandement . k Comming to the light readily , that his deeds may be made manifest . He is willing to know and beleeve , what he should doe , as well as what he should have and hope for . But the hypocrite not so , hee winketh with his eyes , and is a willingly ignorant of that sinne which he would not leave , and of that dutie which hee would not doe , and of that judgement which he would not feele . He is willing to know the promises of the Gospell , but willingly ignorant of the precepts of the Gospell , and of the condition● annexed to the promises . 2. Secondly , His universall respect to Gods wil , is not onely to know , but todoe , and to submit unto it in all things , willing to leave and shun everie sin ; willing to doe everie thing which he knoweth to be his dutie ; willing to beare patiently , thankfully , & fruitfully , everie correction wherwith the Lord doth exercise him . He disliketh sinne in all . Hee loveth grace and goodnesse in all . Hee would keepe a good conscience in all acts of Religion towards God ; and in all acts of righteousnesse and sobrietie towards and amongst men . Hee would forbeare not onely those sinnes to which his nature is not so much inclined , or to which his condition of life affoordeth not so manie temptations : but those to which his nature and condition of life doth most carrie him , he will cross● himselfe in his dearest iust , namely , his darling and beloved sinnes ; his * owne sinne , as David calleth it . Neither doth he indevour to abstaine from those vices which may bring losse , and are out of credit , which some men punish , & all men cry shame on : but such as through the iniquitie of the times , are in countenance with the greatest , and practised by most ; the forbearance whereof may threaten and procure danger and discredit the doing whereof may promise and performe much worldly gaine and honour . Moreover , the upright man doth not only strive to doe those holy and vertuous actions which are in credit , and for his advantage in the world ; but those also which may expose him to disgrace and l losse even of his life and livelihood . He would abstaine as well from lesse evils , even m from appearance of evils , as from grosse sinnes : And would so doe the greater things of the Law , as not to leave the other undone . But the * hypocrite not so , there is some sin he wil not leave , some dutie he will not doe , &c. Follow the opposition . 2. Secondly , an upright man is knowne by this . Where GOD hath laid a speciall charge , there he will have a first and speciall respect to it . As to n seeke the kingdome of God and his righteousnesse , that o one thing necessary : and to shew a p specialty of love to the houshold of saith . To be first and most at home , reforming himselfe and his , q pulling out the beame out of his owne eye . To be most zealous for matter of substance in religion , and lesse in matter of ceremony and circumstance . Lastly , his chiefe care will bee to apply himselfe to a ● conscionable discharge of the duties r ●f his particular calling ; knowing ●hat a man hath no more conscience nor goodnesse in truth , then ●e hath will and desire to shew ●● in the workes of his particular ●…ace and calling . The ſ hypocrite ●● contrary in all these . Thirdly , the upright man inde●oureth to approve himselfe to God , ● well in secret , as openly ; as well ●● the inward man , as in the outward ; as well in thought , as in ●ord and deed . But it is quite ●therwise with the hypocrite , if ●● may seeme good to men , it is ●● he careth for . Fourthly , the upright man is constant ▪ his will is that he might t alwayes please God. He doth as well bethinke himselfe how to doe well in prosperity , as in adversity , and even then studieth how to be able to hold out before God , if his state should alter . I do not meane such a constancy as admitteth of no intermissions or stoppages in the open course of his life . A constant running spring may betweene two hils be stayed in his course for a time , by damming it up ; yet the spring will approve it selfe to run constantly ; for it wil be stil thrusting to get thorow , or get under ; or , if it can doe none of these , it will raise it selfe in time ( according to its strength ) and get over all lets , and will beare down all before it , and will run with a more full streame afterwards , by as much as it was before interrupted ; so it is with an upright ma● . But the hypocrite is but by fi●● and starts ; as he c calleth not on Go● at all times , so it is with all other his goodnes , it is but as the d corne in stony ground , and amongst thornes , and as a morning dew , it endureth but for a season . Fifthly , An upright man is known by the causes from which all his good actions spring , and to which they tend , for these two , the efficient , and the end , denominate the action . 1. That which causeth the upright man to endevour to keepe a good conscience alway , is an inward principle and power of grace , causing him through faith in q Christ , in and from whom , as from the roote of all grace , he bringeth forth fruit ; and from r love , and ſ feare of God , and from t conscience of the Commandement to doe the will of GOD. Not onely feare of wrath , and hope of reward causeth him to abstaine from evill , and doe good ; but chiefly love of God , and conscience of duty . Now , if you would know when you obey out of conscience of the Commandement , and from love of Christ ; consider , 1. whether your heart and minde stand ready prest to obey every of Gods Cōmandements which you know , as well as any , and that because u the same God which hath given one , hath given all . If yea , then you obey out of Conscience . 2. Consider what you doe , or would doe , when Christ , and his true Religion , and his Commandements goe alone , and are severed from all outward credit , pleasure and profit . Doe you ? or will you then cleave to Christ , and to the Commandement ? Then love of Christ , feare of God , and conscience of the commandement was and is the true cause of your wel-doing ; especially , if you will and indev our all this , when that all these are by the world cloathed with perill & contempt . 3. Consider whether you can goe on in the strict course of godlinesse alone , and whether you resolve todoe it , though you shall have no company , but all or most goe in the way of sinne , and withall perswade thereunto . When you wil walke with God alone , without ether company , this sheweth that your walking with God is for his sake . So walked h Noah , and i Eliah , as he thought . But the cause of an hypocrites well-doing is onely goodnesse of nature , or good education , or meere civility , or some common gifts of the spirit , also selfe-love , slavish feare onely , or the like . See this in l Ahabs repentance , in m Iehu his zeale , and Ioash his goodnesse . Ahabs humiliation was only from a slavish feare of punishment . The zeale of Iehu was only from earthly ioy , and carnall policy : for had it beene in zeale for God , he would as well have put downe the Calves at Dan and Bethel , as to stay the Priests of Baal . And the goodnes of Ioash , it was chiefly for Iehoiada's sake whom he reverenced , and to whom he held himselfe beholding for his kingdome , and not for Gods sake . For the Scripture saith , that after Iehoiadans death , his Princes sollicited him , and hee yeelded and fell to Idolatry , and added this also , he commanded Zechariah the High Priest , Iehoiada's sonne to be slaine , because hee in the name of the Lord reproved him for his sinne . Secondly , the upright mans actions , as they come from a good beginning , so they are directed to a good end ; he propoundeth the pleasing of God , and the glory of his Name , as the direct , chiefe , and utmost end ; not as if a man might not have respect to himselfe , and to his neighbour also , propounding to himselfe his owne and his neighbours good , as one end of his actions , somtimes : but these must not bee propounded either onely , or chiefly , or as the farthest and utmost marke , but onely as they are subordinate to these chiefe ends , and doe lye directly in the way to procure Gods glory . For so farre forth as a mans health , and well-fare both of body and soule , lyeth directly in the way to glorifie God ; hee may in that respect ayme at them in his actions . Our Saviour Christ in an inferiour and secondary respect , aymed at his owne glory , and at the salvation of man in the worke of mans redemption . When he said , Glorifie thy Son ; and prayed that his Church might be glorified ; here he had respect unto himselfe , and unto man ; But when he said , that thy Sonne may glorifie thee ; here he made Gods glory his utmost end , and the only marke which for it selfe hee aymed at . The upright mans ayme at his owne , and at his neighbours goods , is not for themselves , as if his desire ended there ; but in reference to GOD the chiefe Good , and the highest end of all things . Indeed , such is GODS wisedome and goodnes , that he hath set before man , evill and good : Evill , that followeth upon displeasing and dishonouring him by sinne , that man might feare and avoyd sinne ; Good and recompēce of reward , that followeth upon faith and indevour to obey , that he might hope , and be better induced to beleeve and obey . This GOD did , knowing that man hath need of all reasonable helps to affright him from evill , and to allure him to good . Now , God having set these before man , man may and ought for these good purposes to set them before himselfe . Yet the upright man standeth so straight , and onely to God , that ( so farre as he knoweth his owne heart ) he thus resolved , that if there were no feare of punishment , nor hope of reward : if there were neither Heaven or Hell , he would indevour to please and glorifie GOD , even out of that duty hee oweth to him , and out of that high and awful estimation which he hath of Gods Soveraigntie , and from that entire love which hee beareth unto him . He that ordinarily in doing of common and earthly businesse ( though they concerne his owne good ) hath a will to doe them with an heavenly mind , and to an heavenly end principally , certainly hee standeth well and uprightly resolved , albeit , intemptations and feares he doth not alwayes feele the said resolution . But the hypocrite not so ; hee onely or chiefly aymeth at himselfe , and in his aime serveth himselfe in all that he doth . If he looke to GODS will and glory , as sometimes he wil pretend , he maketh that but the by , and not the main : he seeketh Gods will and glory not for it selfe , but for himselfe ; not for Gods sake , but for his owne . Thus did Iehu . Sixthly , An upright man may know hee is upright , by the effects that follow upon his well-doing . First , his chiefe inquiry is , and hee doth observe , what good commeth by it , and a what glory God hath had or may have ; rather then what earthly credit and benefit hee hath gotten to himselfe . Or if this latter thrust in it selfe before the other ( as it will oft-times in the best ) he is greatly displeased with himselfe for it . The hypocrit not so ▪ all that he harkeneth after , & is pleased with , after hee hath done a good deed , is what applause it hath amongst men , &c. Secondly , when an upright man hath done a prayse-worthy action , he is not puft up with pride , and high conceit of his owne worth , glorying in himselfe ; but hee is humbly thankefull unto God. Thankefull , that God hath enabled him to doe any thing with which he will be wel-pleased , and accept as well done . Humble and low in his eyes , because of the manifold failings in that good worke , and because he hath done it no better ; and because whatsoever good hee did , it was by the grace and power of God , not by any power of his own . Thus David shewed his uprightnesse in that solemne thanksgiving , when hee said , But who am I , and what is my people , that wee should bee able to offer so willingly after this sort , & c ? But it is otherwise with the Hypocrite : For either hee ascribeth all the glory of his good work to himselfe ; or if he seeme to be thankfull , it is with a proud thankefulnesse , like that of the proud Pharise , accompanied with disdaine of others , which in his opinion doe not so well as himselfe . Thirdly , the upright man having begun to do well , doth not set downe his rest there ; but striveth to doe more , and to be better : hee with the Apostle forgetteth what is behinde , looking to what is before , not thinking that yet he hath attained to that he should doe . So many as are indeed perfect and upright , doe thus . But the hypocrite , if he have some flash of common illumination , and some little taste of those things that concerne the kingdome of heaven , and hath attained to aforme of godlinesse , hee thinketh that he hath enough , and needeth nothing . So did Laodicea . Seventhly , The upright man , and the hypocrite are differenced by their different affections and carriages , after that they are fallen into sinne . For in many things we sinne all . As the upright man did not commit his sinne with that full consent of wil , and with that dexterity , which the hypocrite may doe , and oft doth ; but alwaies with some reluctation and opposition of will ( though not alwayes felt and observed ) in so much that hee can say , It was not hee , but sinne that dwelt in him : so after he is fallen into sinne , when hee hath meanes to make his sin knowne to him , b hee doth not hide , excuse , or defend his sinne ; or if he doe , it is but seldome in comparison , and but faintly , and not long , his c conscience smiting him when he doth it , or quickly after it . An upright man will not be much or long angry with any , that shall admonish him of his sinne , yea though an enemy shall by malicious railing cal his sinne to remembrance , as Shemei did to David , even therein hee can see God , and can for the most part abstaine from revenge , and will worke his heart to godly sorrow for his sinne . But if any like Abigail shall , in wisedome and love ; admonish him , he blesseth God that sent him , or her , he blesseth and maketh good use of the admonition , and doth blesse the admonisher , and doth take it for a speciall kindnesse . Thus David , a man according to Gods owne heart , as hee bewrayed humane frailtie in his many and great fals ; so he gave cleare proofe of his uprightnesse , sooner , or later , by his behaviour after his fals : He could say , and his repentance did prove it , that though , to his griefe and shame , sometimes he departed from God ; yet hee did not wickedly depart from GOD. Though upright men be transgressors , yet they are * not wicked transgressors ; there is great difference betweene those two : For , though there be evill in their actions , yea in some of them filthinesse ; and grosse iniquity , yet in their filthinesse is not lewdnesse , as God complaines of Iudah , that is , they are not obstinate and rebellious , standing out against the meanes of purging and reclaiming them . For when God doth purge them by the rod of his mouth or hand , in admonition , and correction , they are willing to reforme whatsoever is discovered to be amisse . Moreover , Although the upright man may be oft drawne into a way that is not good , and often through his weaknesse and heedlesnesse , like the sheepe , may fall into a state that is not good ; yet hee doth not set himselfe in a way that is not good : nor yet like the swine , delighteth to wallow and lye in it . When an upright man is fallen , & is recovered out of his spirituall swoone , when he is well come to himselfe , hee is like a man sensible of his bones broken or out of joynt ; he is not well , nor at quie , nor his owne man , untill he have confessed his sinne , repented of it , asked pardon and grace , and made his peace with GOD ; even , untill he be well set and in joynt again . An upright-man is likewise like the needle of the Sun-Dyall , or of the Marriners Compasse , which may by violent motion , and joggling , sometimes swerve to the West , sometimes to the East ; but standeth steady no way but toward the North , and if it be truely touched with a true Loadstone , hath no rest but in that one North point ; so an upright man may , through boystrous temptations , & strong allurements , oft-times looke toward the pleasure , gaine , and glory of this present world : but because hee is truely touched with the sanctifying Spirit of God , he still hangeth , and inclineth to God-ward ; and hath no quiet , untill hee standeth steadie towards Heaven . But it is not so with the Hypocrite : Hee is in each particular directly contrary . I leave the full and particular application thereof to your selfe to enlarge ; for having much to write , I abbreviate as much as I may , without obscurity and defect . Eighthly , You shall finde the most evident marke of uprightnesse from your sense of hypocrisie in you , and from your conflict with it : The upright man is sensible of a great deale of hypocrisie , and guile in his heart : Yea , so much , that oft-times hee doth make a questiō whether he have any uprightnesse ; and untill hee have brought himself to due triall by the ballance of the Sanctuary ( the Word and Gospell of Christ ) he doth feare he is an hypocrite . But there is nothing which hee would oppose more , nothing which hee complaineth of , or prayeth to GOD more against , than this hypocrisie , nor is there any thing that he longeth after , ●aboureth and prayeth for more , then that he might love and serve the Lord in sinceritie : This was the Apostles chiefe care , that hee might approve himselfe to be upright . All this plainly sheweth that this man would be upright ; which thing to will , is to be upright . The hypocrite contrariwise , hee neglecteth to observe his guile , and hollow-heartednesse in the things he doth ; or if hee cannot but see it , hee is no● much troubled at it ; but suffereth it to raigne in him : And as hee boasteth of his good actions , so likewise of his good heart , and good meaning in all that he doth ( except when his lewdnesse and hypocrisie is discovered to his face ) flattering himselfe in his owne wayes , till his iniquitie is found to be hatefull . Before I leave this , I will answer a question or two , concerning judging of uprightnesse by these markes . First , whether an upright man may at all times discerne his uprightnesse by these or any other markes . Ordinarily , if he will impartially compare himselfe with these evidences , he may . But as sometimes it so happeneth that he cannot : namely , in the case of spirituall desertions , when God , for his neglect of keeping his peace with him , is hid from him for a time , & when in his displeasure he looketh angrily , and writeth bitter things against him . Likewise , when he is in some violent and prevalent temptation , and thereby cast into a kind of Spirituall swoone , and in such like cases . But a man must not judge himselfe to be dead , because whē he is asleepe , or in a swoone , he hath no feeling , or sense of life . Whether is it necessary , that a man should finde all these marks of uprightnesse in him , if hee be upright ? No. Albeit if he were in case to judge himselfe , and try himselfe thorowly , he might finde them all in him , yet if hee finde most , or but some of these , he should stay himselfe upon those , untill he finde the rest . Take heed that you doe not as many hearers , and many readers doe , when they heare and see many signes given of this , or any other needfull grace ; If they cannot approove themselves by all , they will make a question whether they have the grace or no. One may give you twenty signes of naturall life , as Seeing , Hearing , Talking , Breathing , &c. What though you cannot prove your life by all ? yet if you know you feele , or breath , or moove , you know you are alive by any one of these . What is to be done when you cannot now finde that you are upright , wheras heretofore somtimes you did hope that you were ? Doe not presently conclude you are an hypocrite ; but looke backe unto former proofes of uprightnesse . And though you have for the present , lost your evidence and assurance of Heaven , yet give not over your possession of what you have , nor your hope . A man that hath once had possessiō of house and lands , if his state be questioned , will seeke out his evidence : and , suppose that he hath laid aside , or lost his evidence thereof ; yet hee is not such a foole as to give over his possession , or his right : but will seek till he finde his evidences , or if he cannot find them , will search the Records , and get them forth thence . So must you in this case , you must seeke for your evidence againe . And intreat your Lord that he will please to give you a new Copie out of his Court-rou●● in Heaven , wherein both your name , & uprightnesse is written . Howsoever , * * cleave fast to God and to his promises . Resolve not to dare to sinne wittingly , nor yet to give over your indevour to walke in his wayes ; and you shall not be long , before you shall know that you be upright : or if you attain not to this , yet be sure the LORD will know you to be his , though you doe not so certainely know that hee is yours . But of this more , when I shall speake of peace of Conscience . But in trying my uprightnesse ▪ I finde many of the signes of hypocrisie in me . I doe not finde my selfe to be so universall in my respect to all Gods Commandements as I should ; I doe not hate all sinnes alike , I finde my selfe inclined to somesinne more than other , and I am readier to neglect some dutie than other : I cannot so throughly seeke GODS Kingdome as I should ; I am readier to finde fault with others , than to amend my owne , &c. I finde that I am not so constant as I ought to be in good duties , and I have too much respect to my selfe in all that I doe , and too little to Gods glory : In reading all the notes of hypocrisie , except the last , I finde hypocrisie , nay much hypocrisie to be in mee : Must I not therefore judge my selfe to be an hypocrite . No. For truth of uprightnesse may bee in the same person , in whom there is sense of much hypocrisie : Nay this , to feele hypocrisie with dislike ; argueth truth of uprightnesse . Indeede if you felt not thus much , you might feare you were not upright . All that you have said ( if it be true ) onely proveth that you have hypocrisie remaining in you , and that you feele it . You must remember that I told you , that not the having , but the raigning of hypocrisie maketh an hypocrite . Besides , a man may have an universall respect to all Gods Commandements , and yet not an equall respect to all : If you see and bewaile your sinne , and fight against your hypocrisie when you feele it , assure your selfe you are no hypocrite . What if a man finde indeed by these notes of hypocrisie , that it doth raigne in him ? He must know that he is for the present hated of God , and in a damnable estate , yet his state is not desperate . If the hypocrite forsake his hypocrisie & become upright , he shall not dye for his hypocrisie : if this be true of a sinners for saking of all sinne , then , it is true of this in particular , of forsaking his hypocrisie : but in the uprightnesse wherein he liveth , he shall live . What Christ said to Hypocriticall & Luke-warme Laodicea , that I say to all such : they must be zealous , they must amend and be upright : hypocrifie is as pardonable as any other sinne , to him that is penitent , and that beleeveth in Christ Iesus , Isaiah 1. 11. 16 18. By this which I have written , you may plainly see , ( 1 ) That you ought to be upright : ( 2 ) What it is to be upright : ( 3 ) Whether you be upright or no. It concerns you therfore to hate and avoyd hypocrisie , and to love and imbrace sinceritie . Which that you may doe ; make use of these motives and means which follow in the next Sections . SECTION 3 . ●ouching disswasives from Hypocrisie , and motives to Vprightnesse . IF you would abandon hypocrisie , consider the disswasives ●…ken from the evills and mis●…efes that accompany it where ●…raigneth . And how trouble●…e and noysome it is , where it is , ●…ough it raigne not . First , Hypocrisie taketh away the goodnesse of the best actions . ●…ey are good onely in name 〈…〉 in deed . The repentance and ●…dience of an hypocrite is none , because it is fained , his faith is no faith , because it is not unfained ; his love no love , because it is not from a pure heart without dissimulation . Conceive the like of all other the graces and good actions of an hypocrite . Secondly , All the goodnesse and actions of an hypocrite , are together with himselfe wholly lost . Such as Preaching , Hearing , Praying , Alms-giving , Building of Hospitalls , Colledges , Bridges , &c. Thirdly , hypocrisie ( in whom it raignes ) doth not onely take away all goodnesse from the best gifts and actions , and cause the losse of all reward from GOD , but it p●ysoneth and turneth the best actions into most loath som● and abominable sinnes : Insomuch that in those good works wherin the hypocrite seemeth to mak● haste to Heaven , he doth run pos● to Hell. For such allowed hypocriticall holinesse is a worse tha● professed wickednesse ; it is so odious in GODS eyes , and nostrels , that for it he will plague those , in whom it ruleth , with his severest judgements . For the hypocrisie of men professing the truth , doth bring b the name , religion , and best services of God into disgrace and contempt ; and causeth the best actions and best men to be suspected . For such as have not spiritual wisdome to judge rightly , doe stumble hereat , and forbeare the said good actions , and exercises of Religion , and the company of those that be religious , ignorantly judging all of that Religion to be such . Besides , Hypocrisie is high treason against God ; for it is a guilding over , and setting the Kings stampe upon base mettall . It is tempting and mocking of God to his face . A sinne so abominable , that his holy justice cannot indure it . Fourthly , Gods judgements on such hypocrites are manifold a For this cause God giveth them over to beleeve lyes , even Popery , or any other damnable error or heresie . Hence it is that God giveth them over many times to fall from good in * seeming , to evill in profession ; and thence , from evill to worse , even unto * finall Apostasie . And at last when God taketh away an Hypocrites soule , he is sure not onely to lose his Hope ( which addeth much to his Hell ) but to be made to feele that which he would not feare , being ranked with those b Sinners which shal be punished with the greatest severity in the eternall vengeance of Hell-five . For after that an hypocrite hath played the civill and religious man for a while , upon the Stage of this World ; his last Act , when his life is ended , is to be in deed , and to act to the life , the part of an incarnate and tormented Devill . He shall have his portion with the c Divell and his Angels . d When feare hath surprised the Hypocrites , who shall dwell with devouring fire ? Who shall dwell with everlasting burning ? Saith the Prophet . Happy were it for them if this warning might fright them out of this their sinne . Consider likewise ; that Hypocrisie doth much harme , even there where it doth not raigne , and that more or lesse , according as it is more or lesse mortified . For first , it bringeth the soule into a generall consumption of grace , no sinne more . Secondly , it blindeth the minde , and insensibly hardeneth the heart , no sinne more . Thirdly , it maketh a man slight and overt in the best actions . Fourthly , it causeth fearefull declinations and falling backe . Fifthly , it deprives a man of peace of Conscience in such sort , that a spirituall Physician can hardly fasten any hope or comfort upon him , on whose Conscience doth lye the guilt of hypocrisie ; yea , hardly upon him that doth but feare he is guilty : For he putteth off al the remembrances of his good affections and actions , saying , all that I did , was but in hypocrisie . Sixthly , and lastly ; Besides that , it bringeth many temporall iudgements ; it causeth that a man loseth many of his good workes done in Hypocrisie , though through Gods mercie hee lose not himselfe , which not losing himselfe is , because he is found in Christ , Christs Spirit of uprightnesse raigning in him . Now to induce you to love Vprightnesse , and to labour to be upright ; Consider the good which accompanieth uprightnesse : First , temporall and outward : but secondly , and chiefly , that which is spirituall , eternall , and inward . Vprightnesse hath the a promises of this life : It is a meanes to keepe off b Iudgements , or in due time to remove them . If affliction like a darke night overspread the upright , for their correction and tryall for a time , yet light is sowne for them , and in due time will arise unto them . The upright cānot want health , wealth , friends , or any thing that can be d good for them . Moreover , this uprightnesse doth not onely provide well for a mans selfe , but if any thing can leave a blessing , and a good portion to his e Children and to his Childrens Children , Vprightnes will. The holy Ghost saith , the generation of the upright shall be blessed . The spirituall blessings which belong to the upright , are manifold . The upright man is Gods faverite , even his * delight . Hee is hereby c assured of his Salvation . For although an upright man may fall into many grievous sinnes , yet d presumptuous sinnes shall not reigne over him , he shall be kept from the great transgression , he shal never sinne the sinne unto death ; Yea , hee shall be kept from the dominion of every sinne . By uprightnes a man is strengthened in the inward man , it being d that Girdle that buckleth and holdeth together the maine peeces of the complete armor : Nay , it is that which giveth proofe to every piece of that armour , it strengthneth the backe and loynes ; yea , the very heart of him that is begirt with it . Hee that is upright , is sure to haue his c prayers heard , and to be made able to profit by the Word of God , and by all his holy Ordinances . f Doe not my words ( saith God ) doe good to him that walketh uprightly ? The upright mans services to God in prayer , hearing , receiving Sacraments , &c. though performed with much weakenesse and imperfections , shal through Christ bee accepted of God. Nay , where there is not power , g the will of an upright man is taken for the deed ; and where there is power and deed both , even there the uprightnesse and readines of the will is taken for more than the deed , according to that commendation of them , who were said not onely to doe , but to be willing a yeare agoe : For many do good things , which yet doe them not with an upright will , and ready minde . 6 The upright man hath alwayes matter ●f boldnesse before men . He can make an Apologie and Defence for himselfe against the slanders of wicked men , and against the accusations of Satan ; who are ready upon every slight occasion to hi● him in the teeth , and say , he is an hypocrite , and that all which he doth , is but in hypocrisie ; but hee can gave all them thely● ▪ that charge him with dissimulation or hypocrisie He knoweth more of his hypocrisie than they can tell him ; he findeth fault with it , and accuseth himselfe for it , more than they can doe : yet this he can say , hee alloweth it not , he hateth it , and his hart is upright towards God. He careth not though * adversari●t write a booke against him , Iob 19. 2● ▪ 24 , 25. He hath his defence ; if men will receive it , they may ; if not , he dareth to appeale to Heaven . For his Record is on high : Hee hath alwayes a k witnesse both within him , and in Heaven for him . 7. Vprightnesse is an excellent Preventer , and Curer of despaire , arising from accusations of Conscience ; even of a wounded Spirit , of which Salomon saith : Who can beare it ? For either it keepeth it off . Iob 27 5 , 6. Or if it be wounded , this Vprightnesse in beleeving , and in willing to reforme and obey , is a most soveraigne meanes to cure and quiet it , or at least it will allay the extremitie of it . Not but that an upright man may have trouble of minde , and that in some extremitie ; but he may thanke himselfe for it , because he will not see & acknowledge that Vprightnesse which he hath , and doth not apply it , nor cherish it ; which if he wold doe , there is nothing would answer the accusations of his accusing Conscience , nor bring more feeling comfort to the soule soo . ner or better than this will. 8 The Vpright man hath an Holy boldnesse with God. When Abimelech could say , In the integritie of my heart , and innocencie of my hands I have done this ; he had boldnesse to expostulate and reason his case with God. An uprigh man in his sicknesse , or in any other calamity ; yea , at all times , when he needeth GODS helpe , can bee bold to come before GOD notwithstanding his sinne that hangeth so fast on , his originall sinne , and his many great actuall transgressions . So did Hezekiah upon his death-bed ( as he thought ) saying , * Remember O Lord , I beseech thee , how I have walked before thee in truth , and with a perfect heart , and have done good in thy sight . So did Nehemiah , saying , a Remember mee O my GOD concerning this , and spare mee according to the greatnesse of thy mercy . This Vprightnesse giveth boldnesse with God , but without all Presumption of merit , as you see in good Nehemiah . 9 Lastly , Whatsoever the upright mans beginning was , and whatsoever his changes have bin in the times that have gone over him , both in the outward and inward man in his progresse of Christianity ; mark this , b his end shall be peace . The last , and everlasting part which he shall act indeed , and to the life , c is everlasting happinesse . And , to contract all these motives into a short , but ful summe , The Lord is a Sunne and Shield . The Lord will give grace and glory . No good thing will hee withhold from them that walke uprightly . SECTION 4. Touching meanes to subdue Hypocrisie , and to nourish uprightnesse . IT remaineth now that you should know by what meanes you may abate and subdue hypocrisie ; and may get , keepe , and increase this grace of uprightnesse . First , you must , by a due and serious consideration of the disswasives from hypocrisie , and motives to uprightnesse , worke your heart to a loathing and detestation of the one ; and to an admiration , love , and hungring desire of the other . And withall by this means you must worke your heart to a resolution by the grace of God to be upright . This must first be wrought , for untill a man stand thus affected , & resolved against hypocrisie , and for uprightnesse , he will take no paines to be rid of the one , nor yet to get the other . Secondly , you must be sensible of that Hypocrisie which yet is in you , and of the want of uprightnesse , though not altogether , yet in great part . For no man will boat cost and paines to remoove that disease wherof he thinketh he is sufficiently cured , though indeed he did judge it to be never so dangerous ; nor yet for to obtain that good of which he thinketh that hee hath enough already , though hee esteeme it never so excellent . Hitherto both in the motives and meanes , I have indevoured to gaine the will , to will and resolve to bee upright , and to be willing to use all good meanes to be upright . Now those meanes that will effect it , follow . Thirdly , doe your best to root out those vices that beget and nourish Hypocrisie . Then plant in their r●ome those graces which will breed and feed uprightnesse . The chiefe vices are Ignorance , and unbeleefe , selfe-love , pride , and an irresolved & unsetled heart , unstable and not firmely resolved what to chuse , whereby it wavers , and is divided between two objects , dividing the heart between n God , and something else , whether it be false gods , a mans selfe , or the world ; whence it is , that the Scriptures call an hypocrite a man that hath an heart and an heart , one that is o double minded . The graces which breed and nourish uprightnesse , are , a right knowledge of GOD and of his will , and faith in him ; Selfe-deny all , Humility , and lowly mindednesse ; Stability , and ●nenesse of heart , and that to God-ward . For , the more cleare light you can get into your minde , the more truth you shall have in your will. And when you can so deny your selfe , that you can ●uite goe out of your selfe , and first give your selfe to Christ , and unto God , then there will follow readinesse of minde , and heartinesse of will , to doe whatsoever may please God. Also the more humilitie you have in your minde , the more uprightnesse you shall have in your heart : For while the soule is p lifted up , that mans heart is not upright in him , saith the Spirit . Lastly , when your eye is single , and your heart one , and undivided , you wil not allow your selfe to be in part for God , and in part for Mammon , in part for GOD , and in part for your lusts , whether of the flesh , or of the world , or of pride of life , you will not give your name and lips to God , and reserve your heart for the world , the flesh , or the Divell ; But by your will , God shall be all in all unto you . Fourthly , if you would be in earnest and in truth against sin , and for goodnesse , you must represent sinne to your thought ▪ as the most hurtfull , hatefull , and most loathsome thing in the world ; and must represent the obeying and doing of Gods will unto your mind , as the best , and most profitable , most amiable , most sweet , and most excellent thing in the world : Hereby you may affect your heart with a through vexation , and loathing of sinne , and with an hearty love and delight in Gods Commandements : If you doe thus , you cannot choose but shunne sin , and follow after that which is good , not in seeming onely , but indeed and in truth with all your heart . For a man is alwaies hearty , against what he deadly hateth , and for what he dearely loveth . Fiftly , if you would be sincere , and doe all your actions for Gods glory , and for his sake , you must , by the light of Gods Word , and Workes , fully informe and perswade your selfe of GODS Soveraignty and absolutenesse , and that , because he is the first absolute and chiefe good , he must needs be the last , the absolute and chiefe end of all ends . For he , that is Alpha , must needs be the Omega , of all things . Sith all things are of God , and sith hee made all things for himselfe ; therefore you should , in all things you doe , be upright , intending q GODS glory as your principall and utmost end in all things . Sixthly , Consider oft and seriously , that how close and secret soever hypocrisie may lurke , yet it cannot be hid from the 〈…〉 of God r with whom you ha●… , and before whom you w●… ſ who will bring every secret 〈…〉 to Iudgement . Wherefore take continuall notice , that you are in the eye of God that t made your heart , who requireth truth of heart , who perfectly knoweth the guil●or truth of your heart . This will much further your uprightnesse ; for who can dare to double and dissemble in the presence of his Lord , and Iudge , who knoweth his hollownesse and dissimulation better than himselfe ? Seventhly , Vnite your selfe more and more strongly unto your head Christ Iesus , by all good meanes . Goe so out of your selfe , that you may every day be more and more in him . Wherefore grow dayly in faith and hope in him , whence as by Conduit-pipes , you shall more and more partake of his fulnesse , u even grace answerable ●…ace in kinde , though not ●…sure , for though yo●…apable of the fulnes ●…ghtnesse of Christ , in whose mouth was found no guile ; Yet you shall have a measure of uprightnesse proportionable to your faith . For as the branch partaketh more of the vine , so it draweth more sappe and beareth more good fruit . Eightly , You must , with an holy jealousie of the deceitfulnesse of your hearts , examine your selfe often ; not onely of what you have done , and now do● , but of the manner how , what moveth you , and why , as you may see before in the marks of uprightnesse . Lay your selfe oft to the rule of uprightnesse , scil . the will of God , and finding your selfe faulty , study , and assay to amend , and be upright , and that to the utmost of your power . Ninthly , Exercise that measure of uprightnesse which you have , and be more thankefull for the little you have , than discouraged as many are , because they have no more . If you finde your selfe upright , be abundantly thankefull , and resolve to keepe and increase it by all meanes . Keep your heart thus with all diligence ; then , as all other graces , so this of uprightnesse will increase in the using . Tenthly , and lastly ; use the meanes of all meanes , the Catholico● for all graces , which is Prayer . Thinke not to gaine uprightnesse by the power of your own might : but in the sense of your insufficiencie , repaire oft to God by praier , even to him who made your heart , in whose hands your heart is , who best knoweth the crooked windings and turnings of your heart , who onely can amend & set straight your heart : Who , because he delighteth in an upright hart , and hath commanded you to seeke it in the humble use of his meanes , will assuredly give it . Thus David ; Renew , O Lord , a right spirit within me ; And , Let my heart be sound in thy Statutes . CHAP. XIII . Of lawfull care , and of freedome from taking thought . SECTION 1. NOw when you have had a holy care to walke with GOD in uprightnesse , according to the foregoing directions : It remaineth that you free your selfe of all other care , and that you rest holily secure in God : enioying your most blessed peace with him , according to that golden saying of the Apostle , Be carefull in nothing , &c. Philip. 4. 6 , 7. For understanding hereof , know that the Greeke Noune , and Verbe , which signifie care , or to take care , are taken indifferently in Scripture , either for lawfull , or unlawfull care . Now because unlawfull care is more care than GOD requireth ; Our last Translators of the Bible , whensoever there was neede to expresse a difference betweene it , and lawfull care , doe render it Carefulnesse , to bee carefull , or to take thought ; As in this place , and Matth 6. 25. Matth. 10. 19. Luk. 10. 41. 1 Cor. 7. 32. and elsewhere . But when these words must be understood of a Lawfull care , they are translated Care , not carefulnesse , or to be carefull . As 1 Cor. 12. 25. 2 Cor. 11. 28. Phil. 2. 20. 1 Pet. 5. 7. and elsewhere . The Care which is Commanded , and Carefulnesse which is forbidden , differ thus ; Care is an act of wisedome , taking up the understanding facultie chiefly , whereby , after that a man hath rightly iudged what hee ought to doe , what not , what good hee is to pursue , and what evill is by him to be shunned , or removed ; he , accordingly with more or lesse intention and eagernesse of minde , as the things to be obtained or avoyded , are greater or lesse , is provident to finde out , and diligent to use lawfull and fit meanes , for the good , and against the evill , and that with all warinesse and circumspection ; that hee may omit nothing that may further him , nor commit any thing that may hinder him in his lawfull designes ; Which , when hee hath done , he resteth quiet , and careth no further , castall care of successe vpon God to whom it belongeth , expecting a good issue vpon the vse of good meanes , yet resolving , howsoever , to submit his will to Gods will , whatsoever the successe shall be . Carefulnesse is an act of feare , and distrust , taking up not onely the head , but chiefly the heart , to the very dividing and disturbance thereof , causing a man inordinately , and over-eagerly to pursue his desires , perplexing himselfe likewise with doubtfull and fearefull thoughts about successe . Lawfull care may be called a provident care , and care of the head . Carefulnesse may bee called ● distrustfull care , a carking ●are , or a taking thought of the ●eart . This prevident care is not only ●awfull , but necessary ; For without it , a man cannot possibly be ●ecure , nor can have hope of ●ood successe . This provident care is commended to you , in the examples of the most industrious , and most ●rovident brute creatures : and ●● the examples of the most pru●ent men . As of a Iacobs care of his safetie , how to escape the rage of his brother Esau . Of b David and Salomon , in preparing and building the Temple . Of c Saint Pauls care of the Churches ; of the d Corinthians care and study to reforme themselves ; of the good e Noble womans care to entertaine the good Prophet ; of the f Good wives , and good houswives care of well ordering and maintaining her Family . The like you have in the examples of the care of godly g unmarried men and women , whose care was how to please God , and that they might be holy both in Body and Soule ▪ and of Mary , who cared for that one thing needfull . Moreover , you are Commanded this provident care , namely , To study to bee quiet , to be no busie body , not idle : but to labour i● a lawfull calling , the thing that i● good . Also to h Walke honestly towardes them that are without ▪ To i indevor so to walke toward● Gods people that you keepe the unity of the Spirit in the bond of peace . To k provide for your owne . To l give diligence to make your calling and election sure . To m study to maintaine good workes . But amongst all , you are commanded n chiefly to seeke the kingdome of God and his righteousnesse , as the best meanes to rid you out of all unlawfull care . The properties of prouident care are these . First , the subiect or seat wherein provident lawfull care resideth , is the head ; for that is the seat of understanding , wisdome , discretion , fore-cast ; But carefulnesse is chiefly seated in the heart . Secondly , provident godly care is alwayes about good and lawfull things , it hath a good object , and good matter to worke upon , and to be conversant about , propounding alwayes some good thing to bee the end , which it would compasse . It is not a care about evill , as how to o make provision for the flesh to fulfill the lusts thereof , like the p Carefulnesse of Amnon to defile his Sister Tamar , nor like q Ahabs and Iesabels carefulnesse for Naboths Vineyard and life . Nor yet like r Absoloms carefulnesse , how to usurpe his Fathers Kingdome ; nor like s Hamans , how to destroy the Iewes , nor like the carefulnesse of t Darius Princes , how to entrap Daniel ; Neither is it like the carefulnesse of those of whom Salomon speaketh , u who cannot sleepe unlesse they doe mischiefe . Thirdly , This holy provident care maketh choyce onely of lawfull meanes , to obtaine that lawfull thing which is cared for . David had care of his owne life ; therefore he gat intelligence from x ●onathan of Sauls evill purposes towards him ; He did y slie and hide himselfe from Saul ; but would by no meanes lay violent han● upon his annointed Lord and King ; though he had faire opportunities , and strong solicitations to kil him , he falling twice into his power , and was earnestly called upon by his servants to dispatch him . Observe likewise Iacobs care . to save himselfe , and all that he had , from the fury of his brother Esau ; he used onely apt and lawfull meanes . For though a mans intention be never so good , and the thing cared for be good , yet if the means to get it be unlawful , that care is naught . To care how to provide for yourselfe , and for yours , is in it selfe good & needfull ; but so to care , that you run to unjust and indirect meanes , it maketh it evill . To care how to be saved , is an excellent care , but when you shall seeke to attaine it by wayes of your owne , or of other mens inventions : as by Idolatrous worship , and voluntary Religion ; or looking to be saved by your owne workes , by Purgatorie , Popes Pardons , and Indulgences , as the Papists doe , this is a most sinfull carefulnesse . To care how to bring glory to God is the best care , but if any man , for to procure it , use lying for GOD , or any other unlawfull meanes , it is an unholy care . Fourthly , This provident holy care is a full , and impartiall care , even , of all things belonging to a mans care . It is not such a care of the body and state , as causeth neglect of the soule . Neither is it such a care of the soule , as it with neglect of the a body , life , state , or name . It is not such a care of the privat , as to neglect the publike good , or of the publike , so as to neglect the private . It extendeth it selfe to whatsoever God hath committed to our care , both for ourselves and others . Those who care only for thēselves , & for the things of this life , sinne in their care . Likewise those who seem to care onely how to please God , and to save their soules , yet wittingly or carelesly neglecting their bodies and affaires of their families belonging to their place , or the comon good of others in Church or Common-wealth , all these are partiall , and doe sinne in their care . All worldlings and selfe-loving men offend in the first kinde . All superstitious , & indi●creetly devout men offend in the second kinde : As not onely Papists in their Popish cloystering up men and women , and in their whipping and cruell macerating their bodies , and in their penitentiary Pilgrimages , and in other acts doe , b not sparing the body ; but also all such , who for devotion sake neglect the necessary duties of their particular calling . Fifthly , Care of providence , is a discreet and well-ordered care ; It putteth difference betweene things more or lesse good , and between things necessary or not necessary , between things more necessary , and lesse necessary , In all things it would keepe first due order , then due measure . First , caring most for GODS glory , as c Moses , and d Paul did , who cared more for the glory of GOD than for their own lives and honours , yea , if they had beene put to it , than for their owne salvation . Next , it careth for that one thing needfull , how the soule may be saved in the day of the LORD . As any thing is best , or more needfull for the present , that is cared * first , and chiefly for . If all cannot bee cared for , the lesse worthy things , the lesse necessary for the present , & those things to which a man is least bound , shall be omitted . Secondly , As provident care doth through discretion keepe due order , for it is an ordinate care , so it keepeth due measure , seeking Spirituall and Heavenly things with o more diligence and zeale than those that ●●e temporall and earthly ; caring for the things of this life with great moderation , without eagernesse , and greedinesse of desire , alwaies proportioning the care to the goodnes and worth of that which is to be cared for . Now because the world is to be loved and used as if we loved and used it not , it being of little worth in comparison : therefore the cares about it in comparison of the best and most necessary things must bee , as if you cared not . Then cares of the things of this life are inordinate and immoderate , when they will not give men leave to take the e comforts and naturall refreshings of this life , as sleepe , meate and drinke , and other needfull and lawfull recreations : but especially when they hinder them from f exercise , g profitable use , or due performance of religious duties . 2. Secondly , when they are first and chiefe in amans thoughts , the minde alwayes running upon them . 3. When they cause a man ( out of his over-much haste to be rich and to enjoy the world ) to use unlawfull and indirect meanes , or to enter upon dealing and trading beyond his skill , stocke , and meanes well to manage the same . 4. When they cause a man so to minde his worldly businesse , that he thinketh nothing wel done , or safe , if his eye or hand be not in it , and if it be not in his owne custody ; albeit there is cause why others should be used , and intrusted with it . Sixthly , this holy provident care knoweth , as about what , and how , so how farre to care . It knoweth its limits how farre to goe , and where to stay . Namely , when it hath chosen a lawful object to bee conversant about , and hath found out and used lawfull meanes , and applyeth it selfe to one thing as well as another , in due order and measure , it stayeth there , caring no further ; but waiteth patiently GODS pleasure for good successe , casting all care of event and successe upon God by prayer and supplication with thanks giving . SECTION 2. Of Carefulnesse and taking thought . BY all that hath been written in the former Section , you may see that although you may and must care for many things , according to the directions there giv●● ; yet you must as the Apostle saith , Be carefull in nothing . This is now the point to be insisted on ; God would have none of his servants and children to care inordinately about any thing , no● yet , ( when in obedience to his Commandement , and due observance of his providence , they have diligētly used lawful means for things lawfull and have able ) that they should care at all about the issue or successe . Hee would not that they should suffer their minds to hang in doubtfull suspence and feare there-about ; but would that they should roule themselves and their affaires upon him ; whether it be in the matter of their soules , or bodies , of the things of this life , or of that which is to come . God freeth them from all carefulnesse , and would that they should free themselves there-from . God would have you use all good meanes for this life , but without taking thought for to morrow about what you shall ca●e , what you shall drinke , what you shall put on ; or what shall become of you and yours another day . He would not have you to be so distrustfull of him , as to take the care of afterward , the care of successe from him upon your selfe , eating out your heart with doubt and feare till you find it . But his wil is , that when you have done what you can , with a chearefull and ready mind , that you should leave the whole matter of good , or ill successe to his care . In like manner , GOD would have you to use meanes to save your soule : but when you have so done , and continue so to doe ; he would have you care no further . He would not have you to doubt and feare that all shal be in vaine , and to no purpose , or that you shall not be saved not withstanding . He would not that you should discourage and enfeeble your heart * by taking thought about the issue of any trialls and temptations that may befall you before they doe come , for , that is vaine , nor yet when they doe come , for , that is needlesse . In such cases you need onely to serve GODS providence in the use of the present meanes of Salvation , gaining as much grace and strength as you can against such times , improving that grace and strength which you have in such times of tryal : but touching successe , either how much grace and comfort you shall have , or when you shall have it , and whether you shall hold out in tryall in the evil day , or be saved in the end ; you must not trouble your selfe through doubtfull and distrustfull feares : You must trust God with these things also . For our ●aviour prohibiteth his Disciples all trouble , that might arise through feare of ill successe in the profession of Christianity . And S. Paul easeth himselfe of this trouble and feare , committing his soule , and the issue of all his tryals unto GOD , ( saying , a I know whom I have trusted , and I am assured that he is able to keepe that which I have committed to him against that day . ) He is confident in God for good successe in his whole Christian warfare : so should you . Now to disswade you from all carefulnesse , and to perswade you to rest secure in God touching the particular events of all actions , and touching the finall and happy event and good successe of your Christian profession : Consider these reasons , ( 1 ) shewing , why you should not care eagerly and inordinately for earthly things : ( 2 ) Why you should not take thought about any thing , whether earthly , or heavenly . First , informe your self throughly , that all earthly things are of little worth , b very fading , and transitory , likened , when they are at best , to the c flower of grasse . Wherefore they cannot be worthy of your carefull toyle , or carking about them . It is extreame folly for man being indued with reason to set his minde upon that which is little or nothing worth in comparison , nay whieh ( as Salomon calleth riches ) d is not , which is but of short cōtinuance , and onely for bodily use , while he hath it : which also is cast , by God , unto the wicked , even to his enemies , rather than upon the godly . Secondly , Inordinate and immoderate care of earthly things is exceeding hurtfull : For besides that it breedeth many e foolish and hurtfull lusts , which drowne men in perdition : it doth hinder the care of things spirituall and heavenly . It causeth , that either a man shall h not come at all to the means of Salvation , or if he come to the Word , Prayer , Sacraments , good company , and good conference , i it causeth him to depart without spirituall profit . It will cause a man to k erre from the saith , and to be altogether unfit for death , and unprepared for his latter end . For when any one part draweth more nourishment to it selfe then it ought , some other parts must needs be hindred in their growth : And when the strength of the ground is spent in nourishing weeds , tares , or corn of little worth , the good wheate is pulled down , choaked , or starved . He whose cares are too much about the earth , his care will be too little for heaven . Next , Consider the reasons : Why you must not care at all about successe of your lawfull indevours , any more then by Prayer to commend them to God. First , because it is to usurpe upon Gods peculiar right , & to trench farre into Gods prerogative divine ; taking his sole and proper work out of his hands : For l care of successe , and of what shall be hereafter , is proper to God. Secondly , m It is a vaine and bootlesse thing ( when you have diligently used lawfull meanes for any thing ) to take thought for successe . For n who can by taking thought , adde any thing to his stature , or make one haire white or blacke . Vnderstand the like of all other things . Thirdly , o every day bringeth its full imployment with it , together with its crosses and griefes ; so that you shall have full work enough for your care to endevour to doe the present dayes worke holily ; and to beare each present dayes affliction fruitfully , and patiently ; you have little reason therefore to eat out your heart with taking thought of future events , and of what shall be tomorrow . Fourthly , It is altogether needlesse to take thought about the successe of your actions , for p successe is cared for already by God ; One whose care is of more use , and better consequent than yours can be . You are cared for by one , who loveth you better than you can love your selfe , who is wisdome , and knoweth what is better for you , and what you most need , better than your selfe ; who is alwaies present with you who is both able and ready q to doe exceeding abundantly for you , above all that you can aske or thinke : even God , who careth for meaner creatures than you are , who also is your GOD , your heavenly Father , of whose care you have had happy experience , who in times past cared for you when you could not carefor your selfe , who hath kept you in , and from your mothers belly , who , before you were , ordained you to Salvation . Who in due time gave his onely begotten Sonne for you , and to you , as appeareth in that now he hath given you faith & hope in him , & love to him . It is your God and Father who hath r commanded , that for the present , and for r for hereafter , you should cast your care and burthen on him ; having withal made many gracious promises , that he will care for you , that he will sustaine you , and that hee wil bring your waies to passe . a What wise man will clogge himselfe with needlesse cares ? Fiftly , Carefulnesse and taking thought of successe proceedeth from base and cursed causes , namely , from ignorance of God , & from unbeliefe and distrust of God in whomsoever this sinne raigneth : hence it was that the b Heathen abounded in this sinne . And by how much this Carefulnesse is in any ( though it raigne not ) by so much he may be said to be of little sound knowledge , and of c little faith . Sixtly , Carefulnesse , and hanging in doubtfull suspence about successe in any your lawfull indevours , ( be it whether you or yours shall prosper , or whether , you shall profit by the meanes of grace , or whether you shal be saved in the end ) doth produce many dangerous and mischievous effects . First , It will cause you to neglect provident care to use the meanes of this life , or of that which is to come , according as you doubt of successe in either , or if you neglect them not utterly , yet you shall have no heart to go about them . For those that goe about others workes , usually neglect their owne , so you will be apt to leave your owne worke undone , when you take Gods worke out of his hands : And who is hee that can take paines about that which he feareth wil be to no purpose , and will be labour lost ? Secondly , you will be ready to use l unlawful means for anything when you doubt of succes from lawful . Thirdly , Taking thought doth divide , distract , over-loade , weare and waste the heart and spirits , nothing more . Fourthly , You can never be thank full to GOD for anything whereof you feare that you shall have no good successe . Fiftly , This taking thought and plodding about successe with doubtfull feare , will deprive you of the comfort of all those good things you have had , and which now you doe enioy . Sixtly , nothing will bring ill successe unto you sooner than to be taking thought , and be troubled about what may be . For when any man shall ( not withstanding the experience hee hath had , or might have had of Gods power , love , care , and truth of his promises ) yet distrustfully care so far , as not to content himself with his own worke , so far as provident care leadeth him ; but also will take Gods worke , and the burthen of his worke upon himselfe , caring about successe , which onely belongeth to God , and which God onely can doe and beare ; this folly and presumption doth so much provoke God , that it causeth him out of his wise Iustice to cease caring for such a one , leaving him to his owne care , and to his wit , friends , or any other earthly helpes , to make him by wofull experience see , & feele , how little any , or all these , without GOD can availe him . Nay , it causeth God not onely to withdraw his owne helpe , but the helpe of all things wheron such a man doth relye ; and which is more , causeth them in stead of being for him , to be utterly against him . Is it not just with God , that whosoever will not be beholding to God to beare their burthen , but will take it up and beare it themselves , should be made to beare it alone , to the breaking of their back , or at lest to be much bowed and crusht under it ? Wherefore all these things waighed , I returne to the exhortation , or conclusion before propounded , viz. Roule your selfe and your affaires upon God. Cast all your care on God , be carefull in nothing . Oh! How happy are we Christians if we did but know , or knowing , would enioy our Happinesse . We are cared for in every thing that wee need , and that can bee good for us ; We may live without taking thought , or care in any thing . Our worke is onely to study and indevor to please God , walking before him in sincerity , and with a perfect heart ; then we may cleave to him , and rest on him both for our bodies and soules without feare or distraction . GOD is Al-sufficient , and all in all to such , he is known by his name Iehovah to such ; even to bee the being , and the accomplisher of his promises to them . If we shall wisely and diligently care to doe our work , we , serving so good and so able a master , need not care for our wages . If we would make it our care to obey and please so good , and so rich , and bountifull a Father ; We need not be carefull for our maintenance here , in our minority and non-age , nor yet for our eternall inheritance , when we shall come to full age . We in this holy security and freedome from Carefulnesse ( if wee were not wanting to our selves ) might live in an heaven upon earth ; and that not onely when wee have meanes ( for even then our securitie is in God , not in the meanes ) but when to the eye of flesh we have no meanes : For God is above , and more than all meanes . That you may leave carking , and be brought to cast all your care on God. ( 1 ) Deny your selfe and your owne m wisedome , bee not wise in your owne conceit , nor presumptuous of your wit , skill , or meanes . ( 2 ) Get soùnd knowledge , faith , hope , n and confidence in God ; live by faith , o beleeving , to the preservation both of body and soule . Get not onely faith in his promise ; but in his providence also . When you shall see no way or meanes of having the good you desire or of keeping you from the evill which you feare , or of delivering you from the evill you feele , then call to minde not onely the promises of God , viz. p I am with you , q I will not leave nor forsake you , and r All things worke together for good , and many such like , but beleeve also that God will provide meanes to bring to passe what he hath promised , though yet you see not how . When you can say with faithfull Abraham , s God will provide you shall be out of feare and doubt . But if ( with t Abraham , in the case of the promise of issue of his body , in whom the Nations of the earth should be blessed ) you beleeve GODS promises in the maine , but not Gods providence in the meanes , then you will be so fearefull , doubtfull , and carefull , that of your selfe , or by others solicitations , you wil readily find out , and use unlawfull meanes to obtaine the thing promised , as he did when he went in to Hagar ; or to faint in waiting , as many others have done . For we see the like in u David , when he had faith in Gods providence , he could say of Saul ; The Lord shall smite him , or his day shall come to dye , or he shall descend into the battell and perish . The LORD forbid that I should stretch forth mine hand against the Lords annointed . But when he doubted of Gods providence , then he saith , x I shall now perish one day by the hand of Saul . ( 3 ) Give all diligence to make your Calling and Election sure ; For when you know assuredly , that GOD is your heavenly Father , and Christ Iesus your Redeemer , and that you are of his family , having your name written in heaven , you then shall easily free your y heart from being troubled with feare and carking care , being sure that your heavenly Father and Savior doth care , and will provide for you . ( 4 ) Lastly , you must oft-times actually cas● your care on GOD , by making your requests known to GOD by prayer , and supplication for what you would have , being heartily thankful for what you have had , now have , and hope to have hereafter . Then the peace of God which passeth all understanding , shall keepe your heart and minde from vexing thoughts , and heart-eating fears , and that , in and through Christ Iesus , of which peace I intend next to speake , and with it shall end these directions . CHAP. XIIII . Of Peace of GOD. SECTION I. Of Peace in generall , and of the kindes of it . THat you may be perswaded to walke before GOD in uprightnes in all wel-pleasing , and to live without taking thought about any thing , casting your care on GOD according to the former directions : God hath assured you that peace shall be upon you , even that peace of God which passeth all understanding , which shall keepe your heart and minde through Christ Iesus , if you thus doe . Peace and quiet is most desireable . Al things that have motion desire it as their perfectiō ; bodily things enjoy it by their rest in their places : reasonable things enjoy this peace in the quiet of their minde and heart , when they have their desires satisfied , being freed from such opposition as might disquiet them . Peace is a true agreement and concord betweene persons or things , whereby not onely all enmitie is laid downe , and all crossing and doing each other harme is forborne ; but all amitie is entred into , and all readinesse of communicating , and doing good to each other is shewed . Naturall peace , consisting of the harmony and good agreement of the severall parts of mans body , Domesticks and Civill peace , consisting of amitie and good agreement of persons in a familie or State , is of great price , and very much to be desired , for the exceeding great benefit which it bringeth to the body , family , and state . But the peace of which I am to speake , ( which is promised to all which walk with God according to the a rule of faith , and of the new creature , casting their care on God ) exceedeth all other peace , as far as the soule , heaven , and eternitie exceedeth the body , the earth , and a moment of time . Which will easily appeare , if you shall observe by what motives and arguments the holy Ghost doth commend , and set this forth unto you , Phil , 4. 7. It hath its commendation above all other peace in three respects . First , In respect of the excellency of the person , with whom and from whom it is , namely , God , therefore it is called peace of God ; It is so called ( 1 ) Because it hath God for its obiect ; it is a peace with God , ( 2 ) Because God by his Spirit is the author of it ; it is peace from God , a peace which b God giveth , such a peace which the world neither can , nor will give . Secondly , this peace is commended in respect of the unspeakable , inconceivable , and surpassing goodnesse and worth that is in it . It passeth all understanding , and this it doth , not onely because unsanctified men are meere strangers to it , and understand it not : but because regenerate men , to whom it belongeth , and in whom it is , even they ( when God giveth them any lively feeling of it ) finde it to bee such a peace , as they could not imagine it to be before they felt it . For they cannot so distinctly , and so fully conceive and comprehend the surpassing excellency of it , as by any meanes fully to expresse it . It rather taketh up the minde into an holy rapture , unto admiration of what it seeth , and of what it perceiveth is yet to be known beyond full comprehension , then possibly can be taken up , and bee distinctly and fully comprehended or expressed by minde or tongue . It fareth with them that feele it in any speciall degree , as it did with the Queen of the South , when she saw Salomons Wisdoms . Shee had a great opinion of Salomons Wisdome by that which she received by heare say , but when she saw it , she was stricken with such admiration , and was so taken up with it , that it is said , shee had no more spirit in her ; his Wisdome was not only more than her expectation , but more than her spirit was able throughly to comprehend , in so much that shee giveth over to seeke to finde the depth of it , but breaketh out into words of admiration , saying , the halfe was not told her of Salomons wisedome , it exceeded the fame thereof ; So doth the peace of God. It being like the dimensions of the love of Christ , ( the root thereof ) and like the ravishing ioy of Christians ( the effect thereof ) passing all full , and distinct knowlege , and passing all meanes of full and cleare expression , being as the holy Ghost also saith , unspeakeable . This peace is included amongst those other graces and gifts accompanying the Gospell , which are such as eye hath not seene , nor eare heard , nor hath entered into the heart of man , so as clearely to perceive them , or fully to expresse them . Thirdly , This peace is commended in respect of the excellent effect thereof , which is a proofe that it passeth understanding , namely , it keepeth the heart and minde in and through Christ Iesus . This is a rare and most usefull effect on mans behalfe : For it supplieth the place , and office of a Castle or strong Garrison ( as the Greeke word signifieth ) to keep the principall Forts of the soule from being surprised , or annoied either by invasiō from without , or by insurrection from within . The parts of man , which are kept by this peace of GOD , are the heart , and minde ; by heart is meant the will and affections ; by minde , the power of thinking and understanding . For true peace of GOD doth fill the heart with such Ioy , Patience , Hope , and Comfort in beleeving , that it keepeth it from heart-eating , and heart-vexing griefe , feare , distrust , and despaire . It likewise filleth the mind so full of apprehension of Gods favors , fidelity , and love , that it maketh it rest secure in God , and to forbeare to plod and beat the brain unnecessarily about any thing , keeping out the dominion of all carking and distrustfull thoughts . The strength which this peace hath , whereby it keepeth the heart and mind as w●th a Garrison , is impregnable . It is derived from Christ , it hath it in & from Christ ; The Text saith through Christ , that is , throgh the power of Christs Spirit . For as wee are kept by a Faith ( from which this peace springeth ) as with a strong Garrison , by the power of GOD to Salvation , readie to be revealed in the last time : so , by the same power of Christ , our hearts and mindes are kept by the peace of God , as with a Garrison , from discouragefull , distractfull , distrustfull , and discomfortable thoughts in the meane time . For what is this peace else but a parcell of the object of our Faith , as wee apprehend it in God to us-ward , and the fruit of Faith , as wee feele it wrought in us by God. This peace of GOD is twofold , or one and the same in different degrees . The first is an actuall entring into , and mutuall imbracing of Peace betweene GOD and man. The second is the Manifestation and Expression of this Peace . The first is when God and man are made friends : which is , when GOD is pacified towards MAN , and when man is reconciled unto God , so that now God standeth well affected towards man , and man hath put off Enmitie against God : which mutuall* Attonement and Friendship , b Christ Iesus the onely Mediator betwixt God and man , hath by his satisfaction and intercession wrought for man , and by his Spirit applieth unto , and worketh in man. For untill this Attonement be made and applied , God , in his just Iudgement , and c Hatred , is an Enemie unto man for sin ; and man in his evill minde , and unjust Hatred , d is an Enemy unto GOD and unto all goodnesse through sinne . This first Peace , is Peace of God with man inherent in God , working the like disposition of Peace in man towards God ; and is the fountaine from which the second 〈…〉 . The second kinde ( or rather further degree ) of Peace of God is the operation and manifestation of the former Peace , which is a peace of God in man wrought by the Spirit of God , through the apprehension that God is at peace with him . This Peace is partly and most sensibly in the Conscience , which is called Peace of Conscience , and may also be called peace of Iustification , according to that ; e Being iustified by faith , wee have peace with God , &c. And it is partly in the whole reasonable man , whereby the will and affections of the soule agree within themselves , and are subiect to the inlightned minde , conspiring all of them against the commonadversary the flesh , which yet remaineth in everypart , this may be called peace of Sanctification ; according to that of the Apostle , f Being made free from sinne , and become servants of God , you have your fruit in holinesse , This is the agreement of all the members to become servants to righteousnesse unto Holinesse . Not but there will be warring alwayes in our members , but it is not the warring so much of one Member against another , as the warring of the Flesh in every member against the Spirit , which also warreth against the flesh in every member . Which lusting and fighting of flesh against the spirit beginneth in man , as soone as the Spirit hath wrought the former peace of Holines , in setting each member into dueframe and order . Moreover , this peace of Sanctification consisteth in this , that albeit a Sanctified man must never be , nor ever is at peace with sin , so that it doth not assault and molest him , or that hee should subject himselfe to it , or have it absolutely subject to him in this life , yet hee hath a peace and quiet ( after a sort and in comparison ) from sinne , is so much that he is freed from the g dominion and power of sinne to hurt him , or to reduce him to his former bondage unto sinne : Now , so farre as a man getteth a conquest over his lusts , that they are kept under , and forbeare to assault and molest him , so farre he may be said to have this peace of Sanctification . The Conscience when it is awake and stirring , and in the Act of enquirie , and of Inditing , accusing , & condemning man for sinne , doth withall h Pricke , Lash , Gripe , Sting , and Wound the heart with unutterable & unconceiveable griefes , feares , and terrours , through the apprehension of Gods infinite , eternall and iust Wrath for sinne . Now , when GOD by his i Spirit giveth any true hope and assurance unto a man , that his lustice is satisfied concerning him through Christ , and that now all Enmitie and Wrath is done away on Gods part ; and that hee loveth him in Christ with a Free , Full , and Everlasting love , hereby he speaketh peace to the Conscience , having done away all the guilt of sinne which before molested it through sense of Gods anger , and feare of punishment . Hence ariseth peace and comfort in the Conscience , which therefore is called Peace of Conscience . Thus the mind ceaseth to be perplexed , and , by faith in Christs death through the Spirit , becommeth quiet with an Heavenly tranquility , resting on the Word of promise , and according to the measure of cleare apprehension of Gods love in Christ , in the same measure the minde is at sweet agreement within it selfe , without k feare or trouble , and in the same measure hee hath peace of Conscience , flowing from the assurance of Iustification . As soone also as a man beginneth Actually to be at Peace with God , his lusts doe beginne to be at Warre with him , rebelling against the law of his minde , which yet may by little and little be subdued and conquered , though not all lusts at any time , nor yet any one fully in this life ; yet by vertue of the peace now made with God , if he wil improve it by seeking helpe of God , if withall he take to him the l Compleate armour and doe fight manfully under Christs bāner , he may so prevaile against them , that he shall be assaulted with fewer Temptations from his owne concupiscence than hee was wont ; in so much that they do not so oft , nor so strongly assault him as in former times . Now so farre forth as the powers and faculties of man agree in their fight against sinne , and doe so subdue it , that it doth not assault and molest him , hee may be said to have the peace of sanctification . The first peace whereby God is pacified , and is become propitious and gracious to man , is absolutely necessary to the very being of a Christian . The second , which riseth from the manifestation of this Peace unto a man , and the sensible feeling of the operatiō of this Peace in man , is not necessary to the being of a Christian ( at least in a sensible degree of it ) but to the well-being of a Christian it is necessarie . For a man may be in the favour of God , and yet be without the sense of this Peace in himselfe : Because this peace of Conscience doth not flow necessarily from the being in GODS favour , but from knowledge and assurance of being in his favour . Now a man in many cases may loose for a time his sense of Gods favor , his faith being over-clouded with feares and unbeliefe , as it was with David , after his adultery with Bathshebath and murther of Vriah , who yet was upheld secretly by his right hand , ( m as the Prophet was in another case ) by vertue of that first peace of GOD ; yet , untill GOD did give him the sense and feeling of His loving Countenance , hee was without the second Peace , the peace of Conscience . Yea , though God by Nathan in the outward Ministery of his Word had given him assurance of Gods loving kindnesse , ( saying ) The LORD hath put away thy sinne , thou shalt not dye . That first peace is absolute , and admitteth of no degrees . The second , which floweth thence , both in respect of peace of Conscience , and in respect of good agreement of the powers & faculties of man within themselves , and of freedome from assaults and molestations either of Sathan from without , or from lusts within , is not absolute ; but admitteth of severall degr●… the life to come this latter 〈…〉 shall be perfect : for then all beleevers shall be perfectly freed from all trouble of Conscience , & from all molestation of temptations ; their victory shall be compleat . But in this life their Peace is but imperfect : It is true for Substance , but is more or lesse , ●s the light they have received is more cleare or more dimme : and as grace in them is more strong , or more weake . For although mans Iustification is absolute , and admitteth not of more or lesse ; yet the assurance of it , whereby a man hath peace of Conscience , is more , or lesse , according to the measure of his ●leare sight and evidence of his ●aith . Hence it is that the deare children of God have interruptions and intermissions in their peace , having some times much peace , some times little or no peace ; according as they have in ●…ssions in their assurance o● Gods favour . Thus it was with David and Asaph , sometimes his heart was quiet , and a his soule was glad in assurance that his soule should rest in Hope ▪ at other times b his soule was cast down and disquieted in him , thinking that he was c cast out of God , sight , fearing that d God would shew no more fauour . Yea , he was so perplexed that hee did almost faint , e and his eyes failed with waiting for God. For sith the best assurance of beleevers is exercised with Combating against doubting , their truest and best peace must needes be assaulted with disquiet . And as it is with a Ship at anchor , so is the most stable peace of a Christian in this life , who hath his * Hope as an anchor of his soule , sure and stedfast : who though he cannot make utter Ship wracke , yet hee may be grievously tossed and affrighted with the waves and billowes of manifold temptations & feares . Likewise though peace of Sanctification be true , yet it must needs be more or lesse according as any man groweth or decreaseth in holinesse , and as God shall please to give restraint tospirituall enemies , or power to subdue them more or lesse . Now the whole peace of God , both in him to man , & from him manifested and wrought in man , doth passe all understanding , and serveth to keep the heart & minde of him that walketh with GOD and resteth on him through Christ . This Peace is it which you must seeke for , and imbrace in beleeving , and if you would have true comfort and tranquillity in your minde , laborespecially to get and keepe the peace of a good Conscience , which seemeth to be the peace that is chiefly , though not onely , intended in this Text. SECTION 2. Concerning the excellencie of the Peace of God. THat you may be induced to doe your best to obtain this Peace : Consider the excellency of it ; you may conceive much of it by that which hath beene said in the opening of that Scripture , and by shewing the nature of the Peace , considering likewise the object , author , and use of it . But that you may better perceive that this Peace of God for worth and use passeth all understanding ; Take these reasons in particular . First , That must needs be an excellent Peace which GOD will please to take into his holy Title , calling himselfe a God of Peace , calling b Christ the Prince of Peace . Secondly , That peace must needes bee of infinite value , passing all understanding , for which Christ gave himselfe , paying the price of his owne most c precious bloud for it . 3. Thirdly , This peace cannot but passe all Understanding , because the cause from whence it commeth , namely , d Christs love , and the effect which it worketh , namely , e ioy in the holy Ghost , doe as the Apostles affirme , passe knowledge , and are unspeakeable . 4. Fourthly , This peace was that f first congratulation , wherewith the holy Angels saluted the Church at Christs birth , giving her joy in her new borne Husband , and Saviour . And it was that g speciall legacy which Christ ●esus did bequeath to his Church , ●aving that as the best token of his love to it , a little before his Death : Saying , My peace I ●ave with you . 5. Fifthly , This peace is one of the principall parts of the kingdome of GOD , which consisteth , as the Apostle saith , of Righteousnesse , * Peace , and Ioy in the holy Ghost . 6. Sixthly , By as much as the evils and mischiefes that come to a man by having God to be his enemie , which draweth upon him Gods Wrath , iustice , Power , and all Gods creatures to be against him : And by as much as the ●●● vousnesse , and intollerable anguish of a wounded Spirit passeth Vnderstanding ; by so much the Peace of GOD , which freeth him from all these , must of necessity , passe all Vnderstanding . Now that it is a fearefull thing to have God to be an Enemie , it is said , h He is a consuming fire , and i it is a fearefull thing to fall into the hands of the living God. It appeares likewise by Christs compassion and griefe for Ierusalem who neglected the time of making and accepting of peace with God ; for he Wept over it and said , If thou hadst knowne , even thou , atleast in this thy day , the things which belong to thy Peace ; but now they are hid from thine eies . But what it is to have GOD to be an Enemy , is seene most fully by Christs trouble and griefe in his Passion and Agony in the garden , and in the Extremitie of his conflict with Gods wrath on the Crosse , when God shewed himselfe to be an Enemie , and did for mans sin powre on him the fiercenesse of his wrath . It made him , though he was God , being man , to sweat for very anguish , k as it were drops of bloud , and to cry l If it be possible let this cup passe , and m My God , my God , why hast thou forsaken me ? Moreover ; If you doe observe the complaints of such distressed soules that have had terrour of Conscience , ( if you have not had experience thereof in your selfe ) how that they were at their wits end , o pricked at heart as it were with the point of a speare , o● sting of a Serpent , pained like men whose p bones are broken and out of ioynt , making them to q rore ▪ and to consume their spirits for very heavinesse , then you will say that peace of conscience doth passe all understanding . Seventhly , When God and a mans owne conscience is for him , and Gods grace in some good measure , hath subdued sinne and Satan in him , this draweth with it assurance that all other things ( whose peace are worth having , ) are also at peace with him . For , if God be for us , who can be against us . This peace must of necessitie bring with it all things which will make us happie , even all things which pertain to life , godlinesse , and glory . Lastly , adde this , that as the worth and sense of peace of God is unutterable , and unconceivable , so the time of it is indeterminable , it is everlasting , and hath no end . Consider this with the former , and it cannot be denyed , but that the peace of God doth every way passe understanding . CHAP. XV. Touching the removing of presumption , an impediment to Peace . IF you would enjoy this happy Peace , you must first remove and avoyd the impediments . Secondly , you must use all helps and furtherances which serve to procure and keepe it . I reduce the impediments unto two heads : First , A false opinion and hope that all is well with a man ▪ and that all shall be well with him in point of his Salvation , when yet indeed God is not reconciled to him . Hence will follow a quietnesse of heart , somewhat like to peace of Conscience , which yet is but a false peace . Secondly , Causelesse doubting , and false feare that a mans estate touching his salvation is not good ; albeit God be indeed at peace with him ; Hence followeth trouble and anguish of heart some-what like unto that of Hellish despaire , disturbing his true peace . Either of these doe hinder peace . The first hindereth the having . The second hindereth the feeling and comfortable enioying of peace . It hath beene an old device of Satan when he would keepe any man from that which is true , to obtrude upon him that which shall seeme to be true , but is false . Thus he did in the first a calling of the Iewes , and ( to mee is more than probable ) will doe at their b second calling . When hee saw they had an expectation of the true Christ , he , to divert and seduce them from the true Christ , setteth up false Christs . Even so in the matter of peace : If he can so delude men that they shall content themselves with a false Peace , hee knoweth that they will never seeke for that which is true . It is a common practice with the Devill , to endevour to make all that are not in state of grace , to presume that they are . Also such is his cunning and malice , that when any man is in the state of grace , he will cast all the doubts and perils hee can , to make that estate doubtfull and discomfortable , to vexe and to wearie him , if hee cannot drive him to despaire , knowing , that if he could drive him into , & hold him in utter despaire , he were as certainly in his power as if hee did presume . Now the Heart of man so farre as it is Vnsanctified , being c deceitfull above all things , is most apt to yeeld to Satan in both these cases . Whence it is that there are very many which bragge of much peace , and yet have least of it . And many feare they have no peace who yet have much of it . Wherfore the Rule is , Beleeve not either your deceitfull heart , or the Devill , when they tel you either that you are in state of salvation , or in state of damnation : But beleeve the Scripture what it saith in either . You may know when these perswasions come from your deceitfull heart , or from the Devil , thus , First , If the meanes to perswade you to either be from false grounds , or from misapplication of true grounds . Secondly , If the conclusions , inferred from either perswasion , be to keep you in a sinful course , and to keep you , or to drive you from God , as , to make you think that you need not be so strict in godlinesse , or that now it is in vaine , or to late , too turne & seek unto GOD , then it is from Satan and from a deceived heart , and you must not beleeve them . But if these perswasions be from a right applicatiō of true grounds , and doe produce these good effects , to drive you to God , in prayse , or prayer , and unto a care to please God , they are from his gracious Spirit . The false Peace and evill quiet Conscience doth arise from these three causes . First , from * Grosse ignorance of the danger wherein a man lyeth because of sinne , whence followeth a blind Conscience . Secondly , from Groundlesse security and d presumption that all shall be well with him , not withstanding that hee knoweth hee hath sinned , and knoweth that sinne is damnable ; whence hee hath a deluded Conscience . Thirdly , from e Obstinacy through delight and custome in sin , whence commeth senslesnesse of Conscience , which is a seared Conscience . Wheresoever any of these evils raigne , albeit God hath said f there is no peace to the wicked , that is , no true peace , yet such feare no evill ; but promise to themselves g peace and safetie , like those of whom the Prophet spake , who had h made a covenant with death , and with Hell were at an agreement ; Yea , though they heare all the Curses against Sinners , which are in Gods booke denounced against them ; yet will blesse themselves in their owne heart , and say they shall have peace , though they walke in the stubbornnesse of their hearts . But whosoever is thus quiet in himselfe through a false peace , it is a signe that i the strong man keepeth the house , and that , he ( continuing in this fooles Paradise ) is not farre from k sodaine and fearefull destruction from the Almighty . Whosoever therefore would have true peace of GOD , must beware of these three impediments . First , Hee must know and be throughly convinced that by nature , by reason of l Adams first transgression which is justly imputed to him , and because of his owne * inherent wickednesse of concupiscence , and of actuall sinnes of omission and commission , both inthought , word , and deed , he is in state of sinne and condemnation , having God for his enemie , yea , is an m heire of wrath , and of eternall vengeance of H●l● fire : According to that of the Apostle ; All have sinned , and are become guiltie before GOD , and have come short of the glorie of God : Ignorance of danger may give quiet to the mind for a time , but it can give no safetie . Is not he foolishly secure that maketh himselfe merry in a ruinous house , not knowing his danger , untill it fall upon him ? Whereas , if he had known it , he should have had more feare and disquiet ; but should haue beene in lesse perill . Secondly , let no man presume upon weake and false grounds , that he shal escape the vengeance of hell , or attaine to the joyes of heaven . Now how weakely and vainely many doe ground their hopes , and from thence their peace , shall appeare by that which followeth . 1. Some thinke that because God made them , surely hee will not damne them . True , if they should have continued good as hee made them . God made the Devil good , yea an excellent creature , yet , who knoweth not , that n he shall be damned ? If God spared not his holy o Angels after that they became sinfull : shall man thinke that hee will spare him ? A sinfull man shall be judged at the last day , not according to what he was by Gods first making ; but as hee shall bee found marred , and made naught by the Devill , and by his owne lusts . When Iudah became a people of no understanding , it is said , p He that made them will shew them no mercie , and he that formed them will shew them no favour . Thus it is spoken to every sinner remaining in his sin notwithstanding that GOD made him . 2. Some say , their afflictions have beene so many , so great , and so long-lasting , that they hope they have had their Hell in this life , whence it is that their hearts are quiet in respect of any feare of wrath and judgement at the last day . I would aske such , Whether they being thus afflicted have q returned to God that smote them ; & whether their afflictions have made them better ; or whether like r Salomons foole brayed in a morter , their sinne and folly is not departed from them : if so , they must know , the more they have beene , and now are afflicted ( if they be not reformed by it ) this doth presage that there is the more & worse behinde ; as it was in the case of s Iudah . Many have beene oft and extreamely whipt by their Parents , and at the house of Correction , yet , they remaining incorrigible , were at last executed on the Gallowes . 3. Some , though their wayes be never so grievous , yet because to them Gods Iudgements are farre above out of their sight , and because they o have no changes , God forbearing to execute his judgements upon them speedily , they perswade themselves that God seeth not , or that hee is not angry with them , or that p hee regardeth not , and that hee will neither doe good nor bad , thinking that God hath forgotten , or that hee is like them , well enough pleased with them ; Hereby they lay their Consciences asleepe , promising unto themselves immunity from punishment , and that they shall never be mooved . Know yee that Gods for bearance of his wrath is not because he seeth not , or because hee hath forgotten , or regardeth not your wickednesse : but because hee would give you time and means of repentance ; it is because * hee would not have you perish but come to repentance , that you may be saved . Which if you doe not , this his bounty and long-suffering maketh way for his justice , and serveth to leave you without excuse ; and to heape up wrath for you against the day of Iudgement , the day of the revelation of the iust iudgement of God , who shall render to every man according to his workes : For q God knoweth how to reserue the wicked to the day of Iudgement to be punished . He will take his time r to heare , and afflict you . When hee s shall set all the sins , of you that forget him , in order before you ; then ( if your speedy repentance doe not now prevent it ) he will teare you in peeces when there shall be none to deliver . The longer he was in fetching his blow , the more deadly will his stroke be when it commeth Many malefactors are not so much as called at a quarter Sessions , when lesse offenders are both called and punished ; yet have they no cause to promise safety to themselves , for they are reserved for a more solemne try all , and execution at the grand Assises . So wicked men , that are not afflicted here , are reserved for the last Iudgement , at the great and terrible day of the Lord. 4. * There are some which hope that God doth love them , and that hee doth intend to save them ; for they prosper in every thing , and are not in trouble and distresse as other men : hereupon their Consciences are quiet , and without feare . Let mee tell you who thus thinke , that , alas , this is a poore foundation to build your hope upon . What ? are you the better for your prosperitie ? are you more thankefull and more obedient ? Doe you the more good , by as much as you doe prosper more ? If so ; well : if not ; know , Salomon , by the Spirit of truth , telleth you that ●o man can know Gods love or ha●red by all that is before him , be it prosperity or adversity . In these things there may be one and the same event to the righteous and ●o the wicked . Know moreover , that the wicked , for the most ●art , thrive most in this world ; God giving them their t portion in this life , wherewith they fat thēselves against the day of slaugh●er , making their owne u table their snare , and their * prosperitie their ruine . 5. There are many , who comparing themselves with themselves , passing by their own many sins , looking onely upon their owne Hypocriticall and civill good purposes and deeds ; comparing also their sinnes with the * notorious sinnes of Gods people committed before their Conversion , and with the grosse sinnes of Noah , Abraham , Lot , Peter , and other godly men , after Conversion , hence conclude , that sith such are saved , they conceive a good opinion of themselves , and hope they shall be saved , they thinke that all is well with them , being such of whom our Saviour speaketh that a need no repentance . I would have these to know , that b they that compare themselves with themselves are not wise , and they that thinke well of themselves and c commend themselves , are not approved , but those onely whom the LORD commendeth . Moreover the slips and fals of the Elect , both before and after Conversion , did serve for their owne humbling , and for a warning to all that should heare thereof . God knoweth how to reproove and chasten his owne that offend , giving them repentance to life and Salvation ; and yet justly will condemn all those that shall wittingly stumble at their fals , and wilfully lye in their sinnes being fallen . It is not safe following the best men in all their actions , for d in many things they sinne all , not onely before , but after conversion . And as the e cloud that guided the Israelites , had two sides , the one bright and shining , the other blacke and darke , such is the cloud of Examples of godly men . Those which will be directed by the light side thereof , shall with the children of Israel passe safely towards the heavenly Canaan ; but those that will follow the dark side of it shal all perish with the Egyptians in the Red sea of destructiō Whatsoever any were before cōversion , or whatsoever grosse sinne they fall into after conversion , if they be humble and truely penitent , none of them are laid to their charge , because they are done away by Christ Iesus . These are in better state than those who for matter never committed so great sins , if Pharisie-like they repent not of their lesser sinnes as they esteeme them , and are proud of their supposed goodnesse and wel-doing . For God , in justifying the humble f Publican rather than the proud Pharisie , sheweth that proud innocencie is alwayes worse than humble guiltinesse . 6. There are likewise some others , who are guilty to themselves , of damnable sins , yet hope to be saved by the goodnesse of other men , by pardons from the Pope , by absolutions of Priests , and by certaine satisfactory penitentiall externall acts of their owne , and by good workes , such as almes , &c. These are Papists , who , if they may have hope of the Popes Indulgences , if they can get his pardon , and a Priests absolution , if they fulfill their pennance injoyned , if they be devout in certaine superstitions , in their will-worship , and voluntary religion , their conscience is quiet for a time , notwithstanding their soule and blacke sinnes , even their abominable Idolatries . I do these to wit , that all this is but a blindfolding , smothering , and stupifying the conscience for a time , laying a double , and a farre greater guilt upon it , it is farre from being any meanes truly to pacifie it . For how can any man have true peace from any , or from all such actions as are in themselves an actuall h denying of the true head of the Church Iesus Christ , and are a cleaving to a false head which is Antichrist ? And how can any man merit for himselfe , when our Saviour saith when hee hath done all that is commanded , hee is an unprofitable servant , and hath done but his dutie , which thing hee must say and acknowledge . All these before mentioned build their hopes upon false grounds . Those that follow build their presumptuous & false hopes upon a misse-application of true grounds . 7. Many acknowledge that they have sinned & doe deserve eternall damnation ; but they say God is mercifull , therefore their heart is quiet without all feare of Condemnation . It is most true that God is most mercifull : but how ? Know hee is not necessarily mercifull , as if he could not choose but shew it to all men . Hee is voluntarily mercifull , k shewing mercy onely to those unto whom he will shew mercie . God could , and did l hate , and in his justice comdemne E●au , notwithstanding his love , and mercy to Iacob . God is all iustice , as well as all mercy ; but he hath his severall obiects of justice and mercy , and hath his m severall vessels of wrath and mercy , into which respectively hee doth powre his wrath or mercy . When God speaketh of obstinate sinners , he saith that n hee will not ●e mercifull to their iniquities : and saith againe , Hee that made them will not have mercy on them . And David prayeth with a Propheticall Spirit , saying to God ; o Be not mercifull to wicked transgressours : And who are these , but such as p hate to be reformed , who are presumptuous , and q turne the grace of God into wantonnesse . Now , concerning them that alwayes erre in their heart , hee hath in effect sworne that hee will shew them no mercy . For r hee hath sworne that they shall not enter into his rest . 8. Some others goe farther , they acknowledge that GODS Iustice must be satisfied , and they thinke it is satisfied for them , they dreaming of universall redemption by Christ , who indeed is said to dye to * take away the sinnes of the world . This causeth their conscience to be quiet , notwithstanding that they live in sinne . It must be granted that ſ Christ gave himselfe a ransome for all . This ransome may be called generall , and for all in some sense : but how ? namely , in respect of the common nature of man which he tooke , and of the common cause of mankinde which hee undertooke ; and for that in it selfe it was of sufficient price to redeeme all men ; and it was paide in such sort , that it is appliable to al without exception by the preaching and ministry of the Gospell . And it was so intendedby Christ , that the plaster should be as large as the sore ▪ and that there should be no defect in the remedy , that is , in the price , or sacrifice of himselfe offered upon the Crosse , by which man should be saved , but that all men , and each particular man might , in that respect become saveable by Christ . Yet doth not the salvation of all men necessarily follow hereupon ; nor doth it follow that all men may be saved if they will : nor yet must any part of the price which CHRIST paid , be held to be superfluous , though many be not saved by it . For it being of infinite value ( because he was the eternall son of God that suffered , and , so it was to be , because he was to feele the wrath of an infinite God ) it receiveth not the consideration of more or lesse . And the whole price , and merits of Christ are not to bee applied by parts , but the whole merit is to bee applyed to each particular mā that shal be saved . But know that the application of the remedy , and the actuall fruit of this all-sufficient ransom , redoundeth to those which are saved , onely by that way and meanes which God was pleased to appoint , which , ( for men of yeares ) i● faith , by which Christ is actually applyed . Which condition , many ( to whom the Gospell doth come ) make impossibleto themselves , through a wilfull refusing of the Gospell , and saluation it selfe by Christ , upon those termes which God doth offer it . Vpon this sufficiency of Christs ransome , and intention of God and Christ that it should be sufficient to save all , is founded that t generall offer of Christ to all and to each particular man to whom the Lord shall please to reveale the Gospell ; likewise that universall precept of the Gospell , u commanding every man to repent and beleeve in Christ Iesus : as also the universall promise of salvation made to x every one that shall beleeve in Christ Iesus . Although , in an orthodox sense ●ightly understood , Christ may be said to have dyed for all , yet let not every one , nor any one presently presume he shall be saved . For God did intend this all-sufficient price for all , otherwise to his elect in Christ , than to those whom he passed by & not elected ; for he intended this not only out of a generall and common love to mankinde , but out of a peculiar love to his Elect. He gave not Christ equally and alike to save all , and Christ did not so lay downe his life for the Reprobate as for the Elect. Christ so dyed for all , that his death might be applyable to all . He so dyed for the Elect , that his death might be actually applied unto them . He so dyed for all , that they might have an object of faith , and that if they should beleeve in Christ , they might be saved . But he so died for the Elect that they might actually beleeve , and bee saved . Hence it is that Christs death becommeth effectuall to them , and not to the other , though sufficient for all . Now that many beleeve not , they having ●he means of saith , the a fault is in themselves , through their wilfulnesse , or negligence ; but that any beleeve to Salvation , it is of b Gods grace attending his c Election , and Christs dying out of his especiall love for them ; and not of the power of mans free will , God sending his Gospell , and giving the grace of faith & new obedience to those whom of his free grace he hath ordained to eternall life , both where he pleaseth and when he pleaseth . Furthermore , it must be considered that notwithstanding the all-sufficiencie of Christs death , whereby the new Covenant of grace is ratified and confirmed , the Covenant is not absolute , but conditionall . Now what GOD prodoundeth conditionally , no man must take absolutely . For God hath not said that all men without exception shal be saved by Christs death : albeit he saith Christ died for all ; but Salvation is promised to all , onely under the Condition of Repenting and Beleeving in Christ that dyed ; I call them conditions not for which GOD ordained men to life ; but conditions to which they were ordained , by which as by the fittest way ( man being a reasonable and voluntary agent ) God might glorifie himselfe in bringing them to eternall life . Wherefore notwithstanding Christs infinite merit , whereby he satisfied for mankinde , and notwithstanding the universalitie of the offer of salvation to all to whom the Gospell is preached ; both Scripture and experience shew , that not all , nor yet the most shall be saved , and that because the number of them which repent , and unfainedly beleeve , whereby they make particular and actuall application of Christ and his merits to themselves are fewest . For of those many that are called , d few are chosen . Wherfore let none ignorantly dreame of an absolute universall redemption , as many simple people do . Not yet let any think , that because of the large extent of Christs Redēption , they may be saved when they wil. For thogh Christ bee said to suffer to e take away the sinnes of the f whole world , yet the Scripture saith that the whole g g world of unbeleevers and of ungodly men shall perish eternally . Many wil yeeld that they must have faith and repentance , and that they must be ingrafted into Christ and become new creatures , else they cannot looke to be saved ; but they thinke they are all this already , whence followeth quiet of Conscience . Whereas when it commeth to the tryall , their faith and repentance are sound not to be sound . As shall thus appeare . They thinke they have faith ; nay , more , they presume further , that they have true faith , and that they are truly religious and in state of grace . It is not enough for a man to seeme to himselfe to bee religious , for he may deceive his a owne heart : a close hypocrite may thinke himselfe to be b something , when yet he is nothing ; deceiving himselfe ; as , no doubt , the c foolish Virgins did . But many will think that they have good reason to judge that they have true faith , &c. and that ( 1 ) Because they beleeve the whole Scripture to bee the good Word of God. ( 2 ) They beleeve not onely that there is a GOD , but that Iesus Christis the Sonne of God , and Saviour of the world , yea , according to the letter they beleeve all the Articles of the Christian faith . ( 3 ) They thinke they are beleevers , because they have beene Baptized , and have given their names unto Christ ; they professe the onely true Religion , they have the very true forme of godlinesse in all the externall exercises of Religion ; so that it may be said of many of them , as it was said of the * lewes , They seeke God daily , and delight to know his waies , as a Nation that did righteousnesse , &c. Whereas , if they beleeve no more , nor no better , they may know that their faith is onely an historicall and generall faith ( or onely a temporary faith at the best ) necessary indeed to Salvation , but not sufficient to save . The a Devils beleeve as much as the first , and very hypocrites may , and doe professe , and doe as much , as the second , and third . The Apostle Paul ( having to doe with hypocriticall Iewes , who because of the Sacraments and forme of knowledge , and profession , though without practice , did nourish in themselves a vaine perswasion that they should be saved ) he removeth this false ground of their hope , thus , saying , b He is not a Iew which is one outwardly , but he is a Iew which is one inwardly , neither is that circumcision which is outward in the flesh , but that which is of the heart in the Spirit , and not in the letter , whose prayse is not of men but of God. In like manner Saint Peter doth give all Christians to know , that that Baptisme which is only a putting away of the filth of the flesh c doth not save ; but that Baptisme which giveth proofe that the d heart is sprinkled from an evill conscience , as well as the body washed with pure water , shewing it selfe by the e answer which a good conscience maketh in beleeving in truth , consenting unto , and imbracing the new Covenant , whereof Baptisme is a seale , of which anciently men of yeares made profession when they were Baptized . Neither is it any thing worth to have the f forme of godlinesse in profession , when the power thereof is denyed by an evill conversation ; as you may see by the * exceptions which God taketh against the Iewes , albeit they seemed to love Sacrifices and Sacraments , Prayers , Fastings , and Sermons . For howsoever such as these are most apt to claime an interest in g Christ ; yet so long as their faith is not a particular faith , drawing with it affiance , & sole reliance on Christ for Saluation , declaring its truth and life by indevouring to performe the new Covenant on their part , by new obedience , in an endeavour unto all manner of good workes , h Our Saviour professeth that hee knoweth them not , but biddeth them depart from him , because they were workers of iniquity . But , secondly , many of these presume that their faith is a lively & saving faith , & that because , as they thinke , they have repented and are become new creatures . And all because they have had such an inlightning as by nature man cannot attaine unto , nay , the Word hath affected them much , and somwhat altered them from what they were , namely , ( 1 ) when they were hearing a Sermon , or when Gods rod was over them , they have mourned , wept , and shewed some kinde of humiliation . ( 2 ) At the hearing of Gods precious promises in the Gospel in the glad tydings of Salvation , they have felt a taste of the heavenly gift , and of the good Word of God , and of the powers of the world to come . And ( 3 ) they finde that they doe not commit many of those sinnes which they were wont to commit ; and that they doe many good duties towards GOD and man , which they were wont not to doe . ( 4 ) They desire that Gods people should pray for them . ( 5 ) They desire to dye the death of the righteous , and to goe to heaven when they dye . And ( 6 ) which is more , some can say , that sometimes they have wished that they could leave sinne , and that they had grace to doe well . Besides , ( 7 ) They see that the best of them that truly feare God , both Ministers and others , are well perswaded of them . But what of all this ? These men , as neere as they come , yet going no farther , are farre from Salvation . For the Common gifts of Gods Spirit , given unto men in the Ministery of the Gospell , may elevate a man higher , and carry him farther towards heaven than nature , art , or meere humane industry can doe ; and yet if the saving graces of the same Spirit be not added , hee will be left farre short of heaven . Meere Oratory in some patheticall Preachers , when they speake of matters dolefull and terrible , will move the affection , and draw teares from some hearers . Likewise a plaine , powerfull & downright conviction of the certainty of Gods wrath denounced ; and sense of some just judgement of God may wring forth some teares , some humiliation , yea some kind of reformation . Did not , i Felix tremble , when Saint Paul reasoned of Righteousnesse , Temperance , and Iudgement to come ? Did not k Ahab humble himselfe when the Prophet denounced Gods iudgements against him and against his house ? Did not the l Israelites oft ( when they were in distresse and when God did not onely warne them with his Word , but smote them also with his rod ) returne and seeke earely after God ? And whereas they say , they tasted of the heavenly gift , & of the good Word of God , and of the powers of the world to come , they may know , that such is the sweetnesse of Gods promises , and such is the evidence and goodnesse of Gods truth in the glad tydings of Salvation that ( the common gift of the Spirit going with it ) all the forementioned feelings may be wrought in men altogether destitute of saving grace . For did not the m seede sowen in stony and tho●nie ground goe thus far ? Did not those mentioned in the n Hebrewes ( who notwithstanding all this might fall away irrecoverably ) attaine to thus much ? Now if men not in state of grace may goe so farre as hath been proved , then it must not be marvelled that even such with o Herod may also reforme many things : For an hypocrite may have not onely a kinde a of illumination , but a kinde of sanctification , which may , for the time , worke a kinde of change in him , so that hee may leave many evils , and may doe many good things ; hee may forsake bad company , and keepe good ; yet this man may be in no better estate then hee out of whom the evill b spirit did goe , which returned with seven other more wicked than himselfe ; or then the c Sow that was washed . A d Pharaoh also , and a e Simon Magus , in their feare , may desire a Moses and a Peter to blesse them and pray for them . That cursed f Balaam could wish that hee might dye the death of the righteous , he would seeme not to transgresse for an g house full of gold ; and ( though faintly ) telleth God , that if it did seeme evill in his eyes , h hee would goe backe againe . Yea , further , it is possible for a man without saving grace , even out of meere selfe-love , either when hee smarts or is ashamed for some foule sinnes , or is afraid of Hell ; or when by the sweete allurements of the Gospell hee is affected with an admiration of heauen and heavenly things , I say it is possible for him , not onely to wish freedome from punishment , and enjoyment of eternall glory as the end ; but may desire power against sinne , and grace to doe well , as the meanes ; but how ? onely as from a flash of lightning , suddenly come , and as suddenly gone ; like the i sluggards longing : but when he commeth to be taught the mystery of godlinesse , and is put upon the spirituall workes of holinesse , as , the cutting off the right hand , and the denying himselfe for Christ , then he will none of it , he conceiveth ( like those Discipies in k Iohn ) that they are hard sayings , Who can heare them ? For their good wishes were not from a setled deliberate will , out of true hatred of sinne , and out of love to God and goodnesse therefore they were but slight , and unconstant . Moreover , the best men , yea , the best Ministers may have a very good opinion of an hypocrite . l David esteemed highly of Achitophel , the m Disciples never suspected Iudas ; For they seeing a good outside , being also charitable , and not able to see the heart , doe alwayes judge the best , and thinke men to be changed & renewed , when sometimes it proveth otherwise . They mistake , when they say , they are changed and reformed , if still they retaine any bosome and beloved sinne , as Herod did . To change-sinnes , one sinne into another , is no change of the man , for hee that changeth the prodigality of his youth into Covetousnesse in old age , remaineth a notorious sinner before God as well now , as then ; conceive the like of all other ; likewise to forbeare the act of any sinne , because they have not the like power , occasions , temptations , or meanes to commit sinne , as in former time , this is no change : sin in these respects hath left them , not they it . For true conversion and repentance doth consist of a true and through change of the whole man as well in one part as another , whereby not onely some actions are changed , but first and chiefly p the whole frame and disposition of the heart is changed and set straight to God. ward from evill to good , as well as from darknesse to light . And whereas naturally a man is earthly minded and maketh himselfe his utmost end ; so that either he onely mindeth earthly things , or if hee mind heavenly things , it is in an earthly manner , and to an earthly end , as did q Iehu : if this man have truely repented , and is indeede converted , he becommeth r heavenly minded ; he maketh GOD and his glory his chiefe and furthest end , in so much that when he hath cause to minde earthly things , his will and desire is to minde them in an heavenly manner , and to an heavenly end . If you would judge more fully and clearely of this true change : See at large the description , and signes of uprightnesse before delivered , Chap. 12. Last of all , there are many presume ( that although as yet they have no saving faith in Christ , nor sound repentance ) that God will give them space and grace to repent , and beleeve before they dye . Whence it is they have peace for the present . These must give mee leave to tell them that they put themselvs upon a desperate hazard , and adventure . First , who can promise unto himself one minute of time more than the present , sith every mans breath is in his nostrils ready to expire every moment ? Besides , the Spirit saith , s God doth bring wicked men to desolation , as in a moment . And againe , t Hee that being often warned , hardeneth his necke , shall suddenly be destroyed without remedy . ( 2 ) Suppose they may have time , yet whether they shall have grace to beleeve and repent , is much to be doubted . For the longer repentance is deferred , the heart is more hardned , and more indisposed to repentance through the u deceitfulnesse of sinne . And it is a just judgement of God upon such , as are not led to repentance by the riches of Gods goodnesse , forbearance , and long-suffering , that he should leave them to their a impenitent hearts , that cannot repent , so treasuring up unto themselves wrath against the day of wrath , Custome in sinne doth so root and habituate it in man , that it will be as hard for him by his owne will and power to repent hereafter ( hee neglecting GODS present call and ●ffer of grace ) as it is for the Blackmoore to change his skin , or b ●he Leopard his spots . It cannot be denyed , but that God is free , and if he please , may open a doore of hope , and gate of mercy unto the most obstinate sinner , who hath deferred his repentance to his old age ; wherefore if such a one finde his heart ●o bee broken with remorse for his other sinnes , and is troubled inconscience for this his sinne , if not accepting of Gods grace when it was offered ; I wish him to humble himselfe before God , and conceive hope . For God hath promised pardon to the penitent c whensoever they repent . And though no man can repent when he wil , yet such a one may hope that God is now giving him repentance in that he hath touched his heart , and made it to be burdened with sinne . Yet for all this hope which I give to such a man , know , that it is rare , and very seldome to be found , that those that continued to despise grace untill their age , did ever repent ; but God left them justly to perish in their impenitency , because they despised the means of grace & the season in which he did call them to repentance , and did offer them his grace , whereby they might repent . GOD dealeth with all sinners ordinarily , as hee said he would doe , and as he did to Iudah , Because I would have purged thee ( saith he ) that is , I tooke the onely course to purge thee , and bring thee to repentance , d and thou wast not purged , therefore thou shalt not be purged from thy filthinesse any more , till I have caused my fury torest on thee . Thus I have endevoured to discover and remove the false grounds , and misapplication of true grounds , whereby the Conscience is deluded , and brought into a dangerous quiet and false peace . In the third place he that would not be gulled with a false peace in stead of a true , must beware of obstinacie , delight , and senslesnesse of sinne . For this e seares the Conscience as with an hot iron . Now a seared conscience is quiet with a false peace , not because there is no danger ; but because it doth not feele it . Great care must be had therefore , lest the Conscience be seared , being made thicke skinned , brawny , and senslesse , for then it doth altogether , or for the most part , forbeare to checke or accuse for sinne , be it never so haino●s . This searednesse is caused by a witting and customary living in any sinne ; but especially by living in any grosse sinne , or in the allowance and delight in any knowne sinne , also by allowed f hypocrisie and dissimulation in any thing , and by doing any thing g contrary to the cleare light of nature , planted in a mans own brest , and head , or h contrary to the cleare light of grace shining in the motions of the Spirit , in the checks of conscience , and in the instructions of the Word . Keepe therefore the conscience tender by all meanes ; ( 1 ) By hearkning readily to the voyce of the Word ; ( 2 ) By a carefull survay of your wayes dayly . ( 3 ) By keeping the conscience soft with godly sorrow for sinne . ( 4 ) By harkening to the voyce of conscience admonishing , & checking for sinne . Either of these three kinds of conscience , viz. the blind , presumptuous , and seared conscience will admit of a kinde of peace ( or truce rather ) for a while , while it sleepeth ; but what God said of Cains sinne , must bee conceived of all sinne ; If thou doest not well , sinne lyeth at the doore . And upon what termes soever it bee that it lie stil , and trouble not the Conscience for a time , yet it will awake in its time , and then by as much as it did admit of some peace and quiet , it will grow more turbulent , mad , and furious ; and ( if God give not repentance ) this false peace endeth for the most part either in u reprobate minde , or u a desperate end , even in this life , besides the hellish horrors in that which is to come . Now to the end that no man should quiet his hart in this false and dangerous peace , whether it proceed from the aforementioned causes , or from any other ; ● would advise him to try his Peace , whether it bee not false , by these infallible markes : First , is any man at peace with Gods enemies , allowing himselfe ●n the love of those things or persons which hate God , and which are hated of God , such as are the world and the things of the world , whereby he denyeth the power of godlinesse , living wittingly and delighting in any evil company or in any grosse sin , as vaine or false swearing , open prophanation of the Sabbath , Malice , Adultery , Theft , Lying ▪ or in any of those mentioned , 2 Tim. 3 2 3. or in any knowne sinne ●ith allowance . The holy Ghost saith of such , that a the love of God is not in them , therefore the peace of God is not in them , and whosoever maketh himselfe a friend to his lusts and to the world , maketh himselfe an b enemy of Gods As any man is at peace with the flesh , the world , and the Devill , h● is not at true peace with God , no● God with him . If any such expec● peace , and should aske , is it peace answer may be made like to tha● which Iehu made , both to th● servants and king of Israel . Wha● have you to doe with peace ? Wha● peace so long as your notorious sinne and rebellions , wherein you delight , are so many ? For he that careth not to keepe a good conscience towards GOD , and towards men , cannot have true peace of conscience . For there is no true peace but in a * good conscience . Secondly , Is any man not at peace but at warre rather with GODS friends , and with the things which God loveth ; being out of love with spiritual and conscionable prayer , hearing the Word , good company of Gods people , and the like ? if any man despise the things God commandeth , and loveth ; certainly , God and he are two , and whatsoever his forme of godlinesse be , GOD holdeth him to be yet in state of perdition . For whosoever saith he knoweth GOD , but yet loveth not , and keepeth not his Commandements , he is a lyar . And if any man love not his brother , whatsoever shew of peace and friendship is betwixt God & him , I am sure God saith , * hee that doth no● righteousnesse is not of God , neither hee that loveth not his brother , he is a childe of the Devill , and therfore hath no true peace with God. Thirdly , He whose quiet of heart and Conscience is from false peace , is willing to take it for granted , that his peace is sound and good ; and cannot abide to looke and to enquire into his peace , to try whether it be true , and whether it be well grounded or no ; being ( as it seemeth ) afraid lest stirring the mud and filth that lyeth in the bottom of his heart , he should disquiet it . And for this cause it is , that such a one cannot endure a searching Ministry , nor wil like that Minister which will dive and rake into the Conscience , by laying the heart and Conscience open to the light and touchstone of the Word . Thus I have shewed you what is a first and maine impediment to be remoued , ( viz. presumption and false hope ) if you would have true peace , for false hopes breed onely false peace . CHAP. XVI . Touching false feares . SECTION 1. THe second head to which I reduced impedimēts to true peace , is false feare ; for if you doubt , feare , or despaire of your estate without cause , it wil much disturbe and hinder your peace . There is an holy feare and despaire wrought in man , when GOD first convineeth his heart and conscience of sinne ; whereupon ( through sense of GODS wrath and heavy displeasure , together with a sense of his owne disabilitie in himselfe to satisfie and appease Gods wrath ( he is in great perplexity , being out of all hope to obtaine GODS favoua , or to escape the vengeance of Hell by any thing which he of himselfe can doe , or procure . This is wrought more or lesse in every man of yeares before conversion , as in those which were a pricked at heart at Peters Sermon , and in b Saint Paul himselfe , and in the c Iaylor . This is a good necessary feare , serving to prepare a man to his conversion . For in Gods order of working , he first sendeth the * Spirit of bondage to feare , before he sendeth the Spirit of Adoption to enable a man to cry Abba Father . This feare , and trouble of Conscience rising from it , is good ; and as the Needle to the thred , maketh way unto true peace . Moreover , after that a man is converted , though he have no cause to feare damnation ; yet he hath much matter of feare , by as much as hee is yet subject unto many evils both of sinne and paine ; as , lest hee offend GOD , and cause his angry countenance , and his judgements ; also , lest he should fall backe from some degrees of grace received , and lest he fall into some dangerous sin , and so lose his evidence of heaven , and comforts of the Spirit . Wherefore we are commanded to d worke out our Salvation with feare and trembling ; e and to passe the whole time of our soiourning here in feare . This feare , while it keepeth due measure , causeth a man to bee circumspect and watchfull , lest he fall , it spurreth him on forward to repent , and quickens him to aske pardon and grace to recover when he is fallen , yea , an excellent means to prevent trouble , and to procure peace of Conscience . But the feare of which I am to speake , and which , because it disturbeth true peace , is to be removed , is a groundlesse and causelesse feare , that a man is not in state of grace , albeit hee hath given his name to Christ , and hath not onely given good hope to others ; but ( if he would see it ) hath cause to conceive good hope that hee is indeed in the state of Grace . This feare may rise either from Naturall distempers , Satan joyning with them ; Or from Spirituall temptations , rising from causelesse doubts . By natural distempers , I meane a disposition to frenfie , or height of Melancholy , in which states of body the spirits are corrupted through superabundance of choler and melancholy , whereby first the braine ( where all notions , and conceits of things to be understood , are framed ) is distempered , and the power of Imagination corrupted , whence arise strange fancies , doubts , and fearfull thonghts . Then , secondly , by reason of the intercourse of the spirits between the head and the heart , the heart is distempered and filled with griefe , despaire , and horror , through manifold feares of danger , yea , of damnation ; especially when Satan doth convey himselfe into those humours , which as hee easily can , so he readily will doe , if GOD permit . Where there is trouble of this sort , it usually bringeth forth strange and violent effects , both in body and minde , and that in him that is regonerate , as well as in him that is unregenerate . Yea , so farre , that ( which is fearefull to thinke ) even those who ( when they were fully themselves ) did truly feare God , have in the fits of their distemper ( through impotency of their use of reason , & through the Devils forcible instigation ) had thoughts and attempts of laying violent hands upon themselves and others , whom they have dearely loved . And when they have not well known what they have done or said , have beene heard to breake out into oathes , cursing , and blasphemous speeches against GOD and his Word , who were never heard to doe the like before . These troubles may be knowne from true trouble of Conscience , by the strangenesse , unreasonablenesse , absurditie , and senselesnesse of their conceits in other things , as to think they have no heart , and to say they cannot doe that which indeed they doe , and a thousand other odde conceits which standers by see to be most false . Whereby any man may see that the root of this disturbance is in the Phantasie , and not in the heart . Albeit , both the regenerate and unregenerate , according as they are in a like degree distempered , are in most things alike ; yet in this they differ ; Some beames of holinesse will glance forth now and then in the regenerate , which doth not in the unregenerate , especially in the intermissions of their fits . Their desires will be found to be different , and if they both recover , the one returneth to his wonted course of holines with increase : the other ( except God worke with the affliction to conversion ) continueth in his accustomed wickednesse . It pleaseth God , that , for the most part , his owne children who are thus distempered , have the strength of their Melancholy worne out and subdued before they dye , at which time they have somesense of Gods favor to their comfort ; But if their disease continue , it is possible that they may die raving and in seeming , ( if you judge by their speeches ) despairing , which is not to be imputed unto them , but to their disease , or unto Satan working by the disease ; if they gave good testimony of holinesse in former times . When these troubles are meerly from bodily distempers , though they be not troubles of conscience , yet they make a man uncapable of the sense of peace of conscience . Therfore whosoever would enjoy the benefit of the peace of his conscience , must doe what in him lyeth , to preuent or remove these distempers . And because they grow for the most part from naturall causes , therefore naturall as well as spirituall remedies must be used . 1. Take heed of all such things as feed those humors of Choler and Melancholy , which must be learned of experienced men , and of skilfull Physicians , and , when need is , take Physicke . 2. Avoyd all unnecessary solitarinesse , and as much as may be keep company with such as truly feare God , especially with those who are wise , full of chearefulnesse , and of joy in the Lord. 3. Forbeare all such things as stirre up these humours ; as , over-carefull study , and musing too much upon any thing , likewise all sudden and violent passions of anger , immoderate griefe , &c. 4. Shun Idlenesse , and according to strength and meanes be fully imployed in some lawfull businesse . 5. Out of the fit , the party thus affected must not oppresse his heart with feare of falling into it againe , any more then to quicken him to prayer , and to cause him to cast himselfe upon God. 6. Out of the fits ( and in them also if the partie distempered be capable ) spirituall counsell is to be given out of GODS Word , wisely , according as the partie is fit for it , whether to humble him , if he hath not beene sufficiently humbled , or to build him up and comf●●● him , if he be already humbled . 7. Lastly remember alwayes that when the troubled person is himselfe , that he be moved to prayer , and that others then pray much with him , and at all times pray much for him . When these troubles are mixt , comming partly from naturall distemper , and partly from spirituall temptation : then the remedie must be mixt of helpes naturall and spirituall . What the natural helps are , hath bin shewne , also what the spirituall in generall , and shall be shewed more particularly , in removing false feares rising from spirituall temptations . The feares which rise for the most part from distemper of body , may be knowne from those , which for the most part , or onely , rise from the spirituall temptation , thus . When the first fort are clearely resolved of their doubts , and brought unto some good degree of chearefulnesse and cōfort , they will yet , it may be , within a day or two , sometimes within an houre or two , upon every slight occasion and discouragement , returne to their old complaints , and will need the same meanes to recover them againe . But those whose trouble is meerly out of spirituall temptation and trouble of conscience , although for the time it is very grievous , and hardly removed , and sometimes long before they receive a satisfying answer to their doubts ; yet whē once they receive satisfaction and comfort , it doth hold and last untill there fall out some new temptation , and new matter of feare . This is because their Phantasies and memories are not disturbed in such sort as the others were . The seeming grounds of feares that a man is not in state of grace when yet he is , are for varietie almost infinite . I have reduced them into this order , and unto these heads : First , they who are taken with false feares , will say their sinnes be greater than can be pardoned . Secondly , when they are driven from that , they say then that they feare GOD will not pardon . When they are driven from this by causing them to take notice of the signes of Gods actual love to them which give proofe that he will save them . Then , Thirdly , they will question the truth of Gods love , and favour . But being put upon the ttyall whether God hath not already justified them , and given them faith in Christ ; which are sufficient proofes of his love : then , Fourthly , they will seeme to have grounds to doubt whether they have faith , from which they are driven by putting them to the tryall of their Sanctification : then , Fifthly , they doubt , and will obiect strongly , that they are not sanctified , which being undeniably proved : then , Sixthly and lastly , they feare they shall fall away and not persevere to the end . Which feare being taken away also , and all is come to this good issue , they shall have no cause of disquiet feare . This is the easiest , most familiar , and the most naturall method ( so farre as I can conceive ) both in propounding , and in removing false feares . SECTION 2. Removing false feare , rising from thoughts of the greatnesse of punishment and sinne . FIrst , some in their fits of despaire , speake almost in Cains words ( saying ) that their a punishment which they partly feele , and which they most of all feare , is greater than they can beare , or than can be forgiven . I answer such . If sense and feare of wrath and punishment , be your trouble , I would have you not to busie your thoughts about the punishment ; but divert them and pitch them upon your sinnes , which are the onely cause of punishment , for , get your sinnes off , and in one & the same worke you get off and free your selfe from the punishment . Labour therefore that your heart may bleed with godly sorrow for sin , cry out as b David did against his sinne , so doe you against yours , confesse them to GOD , strike at the root of sinne , at the sinne of your nature , wherein you were conceived , aggravate your actuall sinnes , hide none , spare none , finde out , arraigne , accuse , condemne your sinnes , and your selfe for them , grow first into utter detestation of your sinnes , which have brought present punishment , and a sense and feare of the eternall vengeance of hell fire ; then likewise grow into a dislike with your selfe for sinne , c loath your selfe in your owne sight for your iniquities , and for your abominations . Now when you are as a prisonerat the barre , who hath received sentence of condemnation , when you are in your owne apprehension a damned wretch , fearing every day to be executed ; Oh , then it concerneth you , and it is your part and duty , to runne to GOD the King of Kings , whose name and nature is to forgive iniquity , transgression , and sinnes ; and , that you may be accepted , goe to him by Iesus Christ , whose Office is to take away your sinnes , and to present you without sinne to his father , whose Office is also to procure and sue out your pardon . Wherefore in Christs name pray , and aske pardon of God , for his Sonne Iesus Christs sake , and withall bee as earnest in asking grace and power against your sinne , that you may serve him in all well-pleasing . Doe this as for your life , with all truth and earnestnesse ; then you may , nay , must beleeve that God for Christs sake hath pardoned your sinne , and hath done away the punishment of your sinne . For this is according to the Word of Truth , even as true as God is , who hath Commanded you to doe thus , and to beleeve in him . But some will Reply , this putting me unto a consideration of my sinnes , breedes all my woe , and feare , for I finde them greater and more than can be pardoned . Oh ; Say not so , for you can hardly commit a greater sinne than indeed to thinke and to say so . It is blasphemy against GOD : yet this sinne ( if you will follow GODS Counsell ) and all other may , and shall be pardoned . I intend not to extenuate and lessen your sinne ; but you must give me leave to magnifie Gods truth and mercy , and to extoll Christs love and merit . Howsoever it is true , that because sinne is a transgression of a law of infinite holinesse and equity , & in respect of the evil disposition of the heart , is of infinite intention , & would perpetuate it selfe infinitely , if it had time and meanes ; and because God the object , and Person against whom sinne is committed is infinite , therefore sinne must needes contract an infinite guilt , and deserve infinite punishment ; which the very least sinne doth : yet , because the subiect of sinne , the man that sinneth , is finite , his sinne , being the erring act of a creature , cannot every way be infinite . Wherefore such an act , or transgression , cannot in it selfe be unpardonable by a Creator , a God , who is every way infinite . Secōndly , Consider that the price to satisfie GODS justice , namely , the death of CHRIST , even f the precious g bloud of God , the onely begotten Sonne of God , doth exceed all sinne in infinitenesse of satisfaction of GODS justice and wrath due for sinne . For if Christs death be a sufficient ransome for the sinnes of all Gods Elect in generall ; then much more of thine in particular , whosoever thou be , and how great , and how many sins soever thou hast committed . Thirdly , Know that the mercy of God , the forgiver of sinnes , is absolutely and every way infinite . For mercy in God is not a qualitie . but is his very nature , as is cleare by the description of his Name , proclaimed , Exod. 34. Which rightly understood and beleeved , taketh away all the objections , which a fearefull heart can make against himselfe , from the consideration of his sinnes . First , He is mercifull , that is , he is compassionate , ( and to speake after the manner of man ) is one that hath bowels of pittie , which yerne within him at the beholding of thy miseries , not willing to punish and put thee to paine , but ready to succor and doe thee good . But I am so vile , and so ill deserving , that there is nothing in mee to move him to pittie mee and doe me good . 2. Hee is Gracious , whom he loveth , hee loveth freely , of his owne gracious disposition , who saith , I , even I , am hee that blotteth out thy transgressions for mine owne sake , and will not remember thy sinnes . And when God saith hee would sprinkle cleare water upon sinners , and that hee would give them a new heart , &c. hee saith , not for your sakes doe I this , saith the Lord God. That you should be sensible of your owne misery , and then , in the sense thereof , that God may be * enquired after and sought unto for mercy , is al which he looketh for in you to move him to pitty and mercy , and such is his graciousnes , that he will worke this sense and this desire in you , that he may have mercy . But I have a long time prouoked him . 3. He is long-suffering to you-wards , a n̄ot willing that you should perish , but that you should come to repentance , but waiteth still for your repentance , and reformation , that you may be saved . Yea , But I am destitute of all goodnesse and grace to turne unto him , or doe any thing that may please him . 4. He is abundant in goodnesse , and kindnesse , he that hath beene abundant towards others heretofore in giving them grace , and making them good , his store is no whit diminished , but he hath all grace and goodnesse to communicate to you also , & to make you good . Yea , but I feare , though God can , yet God will not forgive me , and give me grace . 5. Hee is abundant in truth , not onely the goodnesse of his gracious disposition maketh him willing , but the abundance of his truth bindeth him to bee willing , and doth give proofe unto you that he is willing . He hath made sure promises to take away your sinne , and to forgive it ; and not yours onely , but reserveth mercie for thousands . Beleeve therefore that God both can and will forgive you . Yea , but my sinnes are such , and such , and such , bred at the bone , ●●numerable , hainous , and most ●●ominable . I am guilty of sins 〈…〉 all sorts . 6. He forgiveth iniquity , trans●ession , and sinne . He is the God ●hat will subdue b all your ini●uities , and cast all your sinnes ●●to the bottome of the Sea. Yea , but I renew my sins daily . 7. I answer out of the Psalm His mercy is an everlasting mercie ; his mercy endureth for ever He biddeth you to aske forgivenesse of sinne daily ; therefore h● can and will forgive sinne daily yea , if you sinne h Seventie time seven in a day , and shall confess it to God with a penitent heart he will forgive ; for he that biddeth you be so mercifull to you brother , will himselfe forgive much more , when you seeke unto him . I , But I have not onely committed open and grosse sinnes both before & since I had knowledge of GOD ; but I have been a very Hypocrite , making profession of GOD , and yet daily commit grievous sinnes against him : 8. What then ? Will you say your sinnes are unpardonable God forbid . But say , I will follow the Counsell which GOD gave to such abominable Hypocrites . I will wash mee and make me cleane . I will by Gods grace wash my heart from iniquitie , and my hands from wickednesse , by washing my selfe in the Laver of regeneration , bathing myselfe in Christs bloud and in the pure water of the Word of truth , applying my selfe to them , and them to me by faith . Say in this case , I will heare what God will speake : And know , that if you will follow his counsell , Isa . 1 18. If you wil hearken to his reasoning and embrace his gracious offer made to you in Christ Iesus , the issue will be this , though your sins have beene most grosse , reiterated , double dyed , even as crimson and sear let ; they shall be as wooll , even as white as snow . God will then speak peace unto you , as unto other his Saints ; onely he will forbid you to returne to folly . For not onely those which committed grosse sins through ignorance before their conversion , as did Abraham in Idolatry , and S. Paul in persecuting ; no● yet onely those which committed grosse sinnes through infirmitie after their conversion , as did i Noah by drunkennesse , and k Lot by incest also , and l Peter by denying and forswearing his Master Christ Iesus , obtained mercy , because they sinned ignorantly and of infirmity : But also those that sinned against Knowledge and Conscience , both before & after conversion , sinning with an high hand , as * Manasses before , and ( in the matter of m Vriah ) David after conversion , they obtained like mercy , and had all their sinnes forgiven . Why are these examples recorded in Scripture , but for patterns to sinners , yea , to most notorious sinners of all sorts , n Which should in after times beleeve in Christ Iesus unto eternall life ? Be willing therfore to be beholholding to God for forgivenes , & beleeve in Christ for forgivenes , which when you doe , you may be assured that you never yet committed any sin which is not , and which shal not be forgiven . For was it not the end , why Christ came into the world , that he might save sinners , yea o chiefe of sinners as well as others ? Was he not wounded for p transgressions , viz. of all sorts ? Is it not the end of his comming in his Gospell to call q sinners to repentance ? What sinners doth hee meane there , but such as you are , who are laden and burdened with your sinne ? Doth hee not say , r if any man sinne , marke ▪ if any man , we have an advocate with the Father , Iesus Christ the righteous . Who by being made s a curse for you , hath redeemed you from the curse of the whole Law. Therfore from the curse due unto you for your greatest sinne . Consider this againe , can the sinne of a finite creature goe beyond the pardon of an infinite Creator ? Can a sinne in some sense finite , deserve beyond the satisfaction of a price for value every way infinite ? Howsoever it is impossible for a notorious sinner , yea , for any sinner , by his owne power or worth to enter into the kingdome of Heaven ; Yet , know , what is t impossible with man , is possible with God. u Is any thing too hard for the Lord ? Hee can alter , and renew you , and give you faith and repentance , he can make these things possible to you that beleeve : yea , x all things are possible to him that beleeveth . I , you will say , if I did beleeve . Why , what if yet you doe not beleeve ? It is not hard with him , you comming to his meanes of faith , you harkening to the precepts and promises of the Word , considering that the God of truth speaketh in them , I say , it is not hard for him in the use of these meanes to cause you to beleeve . Wherefore neither greatnesse of sinne , nor multitude of sinnes should , because of their greatnes and multitude , make you utterly despaire of salvation , or feare Damnation ; When once you can beleeve , or but a will and desire to obey & beleeve , the greatest matter of feare is past . I know if you never had sinned , you would not feare damnation . Now to a man whose sinnes are remitted , his sinnes ( though * sin dwell in him ) are as if they were not , or never had beene , For they are blotted out of Gods remembrance . I , even I am he ( saith God ) b that blot out thy transgressions for my names sake , and will not remember thy sinnes . And who is like thee ( saith the Prophet ) c that pardoneth iniquitie , &c. hee will have compassion upon us , he will subdue our iniquities , and will cast all our sinnes into the bottome of the Sea. A debt when it is paid by the Surety , putteth the principall out of debt , though he payd never a peny of it . The holy Ghost speaketh most comfortably , saying , that God doth finde no sinne in them whose sinnes are pardoned . d In those dayes , and at that time saith the Lord , the iniquitie of Israel shall be sought for , and there shall be none ; and the sinnes of Iudah , and they shall not be found ; but how may this be , he giveth the reason , for I will pardon them whom I reserve . If you beleeve that God can pardon any sinne , even the least , you have like reason to beleeve that God can pardon all , yea the greatest ; for if God can doe any thing , he can doe every thing , because he is infinite . He can as easily say , e thy sinnes are forgiven thee , all thy sinnes are forgiven thee , as to say , Rise and walke . He can as wel save one that hath beene long dead , rotten , and stinking in his sinne , as one newly fallen into sinne . For he can as easily say , f Lazarus come forth , as to say , g Damsell I say to thee Arise . Lastly , to make an end of removing this fear , I ask thee who art troubled with the greatnesse of thy sinnes past , and with feare that they can never be pardoned , how stand you affected to present sinnes ? Doe you hate and loath them ? Doe you use what meanes you can to be rid of them ? Are you out of love with your selfe , and humbled because you have harboured them to GODS dishonour , and your owne hurt ? And doe you resolve to returne from your evill wayes , and to enter upon an holy course of life , if God shall please to enable you , and is it your heartie desire to have this grace to be able ? And are you afraid , and have you now a care lest you fall wittingly into sinne ; then let Satan , and a fearefull heart object what they can , you may say , though my sinnes have beene great and hainous , for which I loath my selfe and am ashamed , yet now I see that they were not onely pardonable , but are already through the rich mercy of God pardoned . For these are signes of a new heart and a new minde . Now to whomsoever GOD giveth the least measure of saving grace , to them hath he first given pardon of sinne , and will yet abundantly pardon . For he saith , k Let the wicked forsake his way , and the unrighteous man his thoughts : and let him returne to the LORD , and he will have mercy upon him , and to our God , for he will abundantly pardon . SECTION 3. Removing the feare that riseth from doubts that God will not pardon . THere are others who make no doubt of Gods power , they beleeve hee can forgive them ; but they feare , yea , peremptorily conclude , that hee will not pardon them , and that because they be Reprobates ( as they say ) for they see no signes of Election , but all to the contrary . I answer these thus . When your Consciences are first wounded with a sense of Gods wrath for sinne ; it is very like , that before you have beleeved and repented , you cannot discern any signes of Gods favour , but of his wrath ; for as yet you are not actually in state of grace , and in his favour . And oft-times after a man doth beleeve ( though there be alwaies matter enough to give proofe of his Election ) yet hee cannot alwayes see it . If you be in either of these estates , ( conceive the worst ) yet you have no reason to conclude that you are Reprobates . It is true , that God before the foundation of the world , fully determined with himselfe , whom to choose to Salvation by grace , to which also hee ordained them : and whom to passe by , and leave in their sinnes , for which he determined in his just wrath to condemne them . But who these be , is a secret which even in point of Election the Elect thēselves cannot know , untill they be effectual●y called , nay , nor being called , untill by some experience and proofes of their faith & holines , they do understand the witnesse of the Spirit , which testifieth to their spirits , that they are the children of God , and doe make their Calling & Election ( which was alwayes sure in God ) l sure to themselves . But in point of reprobation , namely , that God hath passed them by , to perish everlastingly in their wickednesse , no man living can know it , except he know that he hath sinned the sinne against the holy Ghost , that unpardonable sinne . For God calleth men at all ages , and times , some in their youth , some in their middle age , some in their old age ; yea , some have beene called at their m last houre . Now let it be granted , that you cannot by search into your selves finde the signes of effectuall calling , ( which yet may bee in you though your dimme eies cannot perceive them . ) Nay , suppose that you are not yet effectually called , here is no cause for you utterly to despaire and say you are Reprobates . How know you that God will not call you before you dye ? It were a farre wiser and better course for you that will bee thus hasty in judging your selves to be Reprobates , to busie your selves first with other things . Acquaint your selves with Gods revealed will in his Word . Learne to know what God hath commanded you to doe , and do that ; also what he hath threatned , and feare that ; and what hee hath promised , and beleeve , and rest on that . After you haue done this , you may looke into your selves , and you shall reade your Election written in golden and great Letters . For , God never intended that the first lesson which a Christian should learne , should be the hardest , and highest lesson that can be learned , taken out of the book of his eternall counsell & decree , and so to descend to the ▪ A. B. C. of Christianity . Which were a course most perplexed , and preposterous . But his wil is that his schollers & children should learn out of his written Word here on earth , first , that n God made all things , and that hee made man good , and how that man hearkening to Sathan they found out o evill devices , and so fell from grace and from God , and so both they and the whole world that came of their loynes ; became guilty of eternal dānation . Next God would have you to learne , that hee , in is infinite wisdome , goodnesse , and mercy , thought of , and concluded a new covenant of Grace , for the effecting whereof hee found out and appointed a way and meanes to pacifie his wrath by satisfying his justice , punishing sin in mans nature , by which he opened away unto his mercie , to shew it to whom he would , namely , Hee gave his onely Sonne , very God , to become p very man , and being made a common person and surety in mans stead , dyed , and endured the punishment due to the sinne of man , and rose againe , and was exalted to sit at Gods right hand to raigne , having all authority committed vnto him . Thus he made the new covenant of grace , established in his Sonne Iesus Christ , the tenour and condition whereof required on mans part is that man accept of , & enter into this covenant , beleeving in Christ , in whom it is established ; then , whosoever beleeveth in him , shall not dye , but have everlasting life . This God did in his wisedome , justice , mercy , and love to man , that hee himselfe might be q inst , and yet a iustifier of him that is of the faith of Iesus . And hath therefore given his Word and Sacraments , and hath called , and hath r given gifts to his Ministers , thereby to beget , and increase faith in men , by publishing this good newes , and by commanding them : as s in Christs stead , in Gods name to beleeve , and to be reconciled to God , and to live no longer according to the will of their old Masters the Divell , the World , and the Flesh , under whom they were in cursed bondage ; but according to the will of him , that redeemed them in holinesse and righteousnesse , whose service is a perfect & blessed freedome . Now when you have learned these lessons first , and by looking into your selves can finde faith and new obedience ; then by this your effectuall calling , you may as by safe stayres ascend to that high point of your Predestination , which will give you comfort through assurance that you shall never fall away . When you observe this order in learning your Election to life , it will not minister vnto you matter of curious and dangerous dispute , either with God , or man thereabout ; but of high admiration , thankesgiving , and unspeakeable comfort , causing you to cry out with the Apostle , t O the depth of the riches both of the wisedome and knowledge of God , &c. And Blessed be the God and Father of our Lord Iesus Christ , who hath chosen us in him before the foundation of the world , that wee should bee holy and without blame before him in love , having Predestinated us unto the Adoption of children , by Iesus Christ to himselfe , according to the good pleasure of his will , to the prayse of the glory of his grace , wherein he hath made us accepted in his well-beloved , &c. There are yet some , who having heard that there is a sinne against the holy Ghost , and that it is unpardonable , are full of feares that they have committed that sinne , thence conclude that they are Reprobates , for they say , that , they have sinned willingly against knowledge & conscience since they received the knowledge of the truth , and tasted of the heavenly gift , and of the good Word of God. If you who thus object , have sinned against knowledge and conscience , you have much cause of griefe & complaint against your selfe , and have much cause of humbling your selfe before God , confessing it to him , asking pardon of him , and grace to beleeve and repent , both which you must endevour by all means . Yet I see no cause why you should conclude so desperately , that you have sinned against the holy Ghost and are a Reprobate . For as few in comparison ( though too many ) commit this sinne , so few know what it is . All sinne a against knowledge and conscience is not this sinne . Nor yet all wilfull sinning . It is not any one sinne against the law , nor yet the direct breach of the b whole law , nor every malicious opposing of the Gospell , ( if it be of ignorance ) neither is it d every blasphemie , or persecution of the Gospell , and of those that professe the truth , ( if these be done out of ignorance or passion : ) Nor yet is it every e Apostacie , and falling into grosse sinnes of diverssorts , though done against knowledge and conscience , yet this sinne against the holy Ghost containeth all these and more . It is a sinne against the Gospell , and free offer and dispensation of grace and salvation by CHRIST through the Spirit . Yet , it is not any particular sinne against the Gospell , nor yet a rejecting of the whole Gospell ( f if in ignorance , ) nor yet every denying of Christ , or sudden revolting from the outward profession of the Gospell ( when it is of g infirmitie through feare , & such like temptation . ) Neither is it called the sinne against the holy Ghost , and is unpardonable , because it is committed against the Essence , or Person of the holy Ghost , for the essence of the three persons in Trinitie is all one : And the person of the holy Ghost is not more excellent than the person of the Father and the Sonne ; but it is called the sinne against the holy Ghost , and becommeth unpardonable , because it is against the Office of the holy Ghost , and against the gracious operations of the holy Ghost , and therein against the whole blessed Trinitie , all whose works , * out of themselves , are consummate and perfected , in the worke of the holy Ghost . Moreover , know that it is unpardonable , not in respect of GODS power , but in respect of his will. Hee having in his holy wisedome determined never to pardon it . And good reason why he should will , not to pardon it in respect of the kinde of the sinne , if you wel observe it ; it being a wilfull and malicious refusing of pardon upon such tearmes as the Gospell doth offer it , scorning to be beholding unto God for it . You may perceive what it is , by this description . The sinne against the holy Ghost is an utter , wilfull , and spitefull reiecting of the Gospell of Salvation by Christ , together with an advised and absolute falling away from the profession of it , so farre that against former knowledge and conscience , a man doth maliciously oppose and blaspheme the Spirit of Christ , in the Word and Ordinances of the Gospel , and motions of the Spirit in them , having resisted , reiected , and utterly quenched all those common , and more inward gifts and motions wrought upon their hearts and affections , which sometimes were intertained by them ; in so much , that out of hatred of the Spirit of life in Christ , they i crucifie to themselves a-fresh the Sonne of God , and doe put him ( both in his Ordinances of Religion , and in his members ) to open shame , ●reading underfoot the Sonne of God , counting the bloud of the Covenant , wherewith they were sanctified an unholy thing , doing despight to the spirit of grace . If you shall heedfu'ly looke into these places of the k k k k k Scripture , which speake of this sinne : and withall doe observe the opposition which the Apostle maketh betweene sinning against the Law , and sinning against the Gospell , you shall clearely finde out the nature of this sinne . But to resolve you of this doubt ; ( if you be not overcome with Melancholy , for then you will answer you know not what , which is to be pittied rather than regarded . ) I would aske you that thinke you have committed the sinne against the holy Ghost these Questions . Doth it grieve you , that you have committed it ? Could you wish that you had not committed it ? If it were to be committed , would you not forbeare if you could choose ? Would you take your selfe beholding to God , if hee would make you partakers of the bloud and Spirit of his Sonne , thereby to pardon and purge your sinne , and to give you grace to repent ? Nay , are you troubled that you cannot bring your heart unto a sense of desire of pardon and grace ? If you can say yea ; then , albeit the sinne or sinnes which trouble you may be some fearefull sinne , of which you must be exhorted speedily to repent : yet certainly it is not the sinne against the holy Ghost . It is not that unpardonable sinne , it is not that sinne unto death . For he that committeth this sinne cannot relent , neither will he be beholding to GOD for pardon and grace , by Christs bloud and spirit , he cannot desire to repent . But he is given over in Gods just judgement , unto such a reprobacy of minde , pollution and deadnesse of conscience , perversnesse and rebellion of will , and to such an height of hatred and malice , that he is so blasphemously & despit●fully bent against the Spirit of holinesse , that ●t much pleaseth him rather , than any way troubles him , that hee hath so maliciously and blasphemously rejected , or fallen from , persecuted , and spoken blasphemously against the good way of Salvation by Christ , and against ●he gracious operations of the Spirit , and against the members ●f Christ , although he was once convinced clearly that this is the ●nely way of Salvation , and that those graces and gifts were from God , & that they were the deare children of God whom he doth ●●w despight . Others , if not the same , object ●●us ; God will certainely con●●mne them : because g S. Iohn ●●th said , if their hearts condemne ●em , God is greater than their ●arts , hence they in ferre . God will condemn them much more . For they say their hearts doe condemne them . There is a double judgement by the heart and conscience . It ●●●g●●h a mans state or person , ●●●the●●e be in state of grace , ●●●●●●o . Also it judgeth a mans ●…lar actions , whether they be good o● no. I take it , that th●i place of Iohn is not to be understood of judging or condemning the person ; For God in his finall judgement doth not judge according to what a mans wea● and erroneous conscience judgeth ( for so it cannot choose bu● be , more or lesse in this life ) making it the square of his judgement to condemne or absolve any . For many a man in his presumption h iustifieth himselfe i● this life , when yet God will condemne him in the world to com● and many a distressed soule , li●● the i Prodigall , and humble k Pu●● li●an cōdemneth himselfe , whe● yet God will absolve him . For a man may have peace with God , yet God , for reasons best known to his wisedome , doth not presently speake peace to his conscience , as it was with David , in which case man doth judge otherwise of his estate than God doth . This place is to be understood of iudging of particular actions , namely , whether a man love his brother not in word and tongue onely , but in deed and truth , according to the exhortation , ver . 18. Which if his Conscience could testifie for him , then it might assure his heart before God , and give it boldnesse to pray unto him , in confidence to receive whatsoever hee did aske according to his will. But if his owne conscience could condemne him of not loving his brother in deed , and truth , then God , who is greater thā his hart ( but wherein greater ? greater in knowing mans heart , and the truth of his love ) knowing all things , must needs condemn him therein much more . Even as Peter in the question whether hee loveth Christ or no , he appeales to Christs omniscience , whereby he proveth his love towards him saying ; l Thou knowest all things , thou knowest that I love thee . This is the full scope of the place . Yet this I must needs say , that the holy Ghost hath instanced in such an act , namely , of hearty loving the brethren , which is an infallible signe of being in state of grace : whereby ( except in case of extreame melancholy or phrensie , and in the brunt of a violent temptation ) a man may judge , whether at that present he be translated from death to life , yea ▪ or ●o . If any shall think the place to be understood of judging the person , he must distinguish between that judgement which the heart doth give rightly , and de iure , and that which it giveth erroneously . But suppose , that you trying your selves by this , your hearts doe condemne you of not loving the brethren , can you conclude hence that you shall be finally damned ? God forbid ? All that you can inferre , is this ; you cannot have boldnesse to pray unto him untill you love them , nor can you assure your selves that you shal have your petitiōs granted . And the worst you can conclude is , that now for the present you are not in state of grace , or at the least you want proofe of being in state of grace . You must then use all Gods meanes of being ingrafted into Christ , and must love the children of GOD , that you may have proofe thereof . Did m Paul love the brethren when hee breathed out threatning & was , as he himselfe saith , mad against them ? Was hee at that time a Reprobate ? Did hee not afterwards , being cōverted , so love GODS people , that he could be content to n spend , and be spent , himselfe for them . So many thousands , whose consciences for the present may justly condemne them of not loving those that be zealous , and indeed Gods children may yet love them hereafter as dearly as their owne soules . Some will yet say , certainely we are Reprobates . For we have according to the command of the Apostle , tryed whether we be in the faith , or no , and whether Christ be in us , but we finde neither ; the o Apostle saith , we know these to be in us , else we are Reprobats , 2 Cor. 13. 5. By Reprobate in this place , is not meant one that is not elect , one whom God in his just judgment past by and ordained unto wrath . For none of the Elect can before their conversion know , by any search , that they are in the faith , or that Christ is in them : For that cannot bee knowne which yet is not . Many are not converted untill they be thirtie , fortie , or fiftie yeares old . Will you say , these in their younger yeares were Reprobates ? You may say , they then were in state of condemnation , and children of wrath , but no Reprobates . Besides , a man must not bee said , not to be in the faith , and not to have Christ in him ; because he doth not know so much : For many have faith , and are in Christ , yet do not alwaies know it . The word Reprobate , because it is ordinarily understood , by our common people , for a man ordained to condemnation , is too harsh , except its true meaning were expressed , and the Greeke doth not necessarily inforce it . Yet I confesse it is a terme proper enough , if it were not ( in our English ) almost appropriated to the former sense . These words now rendred , except ye be Reprobates , may ( as I judge ) rather be translated thus ; Except you be unapproved , or except you be without proofe , namely , of your being in the faith , and of Christs being in you , whereof you outwardly make profession . Howsoever it bee translated ( for in this I submit my selfe to the Church ) let any that is judicious observe the matter therin handled , and the Metaphor taken from Goldsmiths in trying of mettals , and they shall finde , it must bee understood in t●hs sense . The Corinthians did question the lawfulnesse of Pauls calling to his Apostleship ; therefore they require of him to give them a * proofe of Christ speaking in him . His answer is to this purpose , as if he should say ; I will goe no farther to seeke a signe , or proofe of Christ speaking in mee , then to your selves . Hath not the Word and Gospell of CHRIST beene powerfull by my Ministery to convert you , and to beget faith , and to forme Christ in you ? Looke into your selves , try if you have not faith , and if Christ be not formed in you ? If you find this , I need no other proofe of my calling , nor of Gods power and grace , blessing me in my calling . But if upon tryall you cannot finde that you are in the faith , &c. you are unapproved Christians . Either you have yet onely a meere forme of Christianity , and like false coyne or Reprobate silver , are but hypocrites and counterfeits ; or if you be Christians in truth , yet you are inexperienced Christians , and without proofe of it to your selves . But whether you finde that you have faith or no , &c. I trust and am assured that both I & the rest of Christs Ministers with me , shall approve our selves to be true and faithfull Ministers of Christ ; though in the account of the false Apostles and of some of you , wee bee as Reprobates , or unapproveable , that is , such as in your opinion cannot give proofe of CHRIST speaking in us . Our late excellently learned and reverend Translators , ver . 7. translated the same word , in the affirmative , Approved , wherefore , the privative particle being added , the translation may well be unapproved , or , without proofe , or refuse . Some may Reply , if I find upon tryall that I am a counterfeit , and as Reprobate silver , may I not then judge my selfe to be a Reprobate ? No. For first you may erre in judging of your selfe . Secondly , if you do not erre , you can judge only this , that yet you are not in state of grace : but in the use of the meanes , you may be . God can as well convertian Hypocrite , as a Pagan . For though now you be drosse and refuse , you may ere long be pure Gold. For God in making vessels of honour , doth more than all earthly Kings , and all their Goldsmiths can doe ; For they by their prerogative setting their stampe , and by their Goldsmiths skill , can make currant coyne , and rich Vessels , if that they have pure mettall to worke upon : But they cannot make good mettal of base stuffe , or can make gold of brasse . But such is the force of Gods Word and Spirit , that whereas they finde you base and drossie stuffe , they , by imprinting the Character and stampe of Gods Image upon your hearts , doe metamorphise and transforme you into the same p Image , from glory to glory , even as by the Spirit of the Lord. As soone as you are truly touched and annointed with this Spirit , you shall become good Gold , and Silver , vessels of honour fitted for the LORDS use whereunto you were pre-ordained . There are yet others object fearefully , saying , that they are cast-awayes , and that God will not have mercy on them : and that because now it is too late , they have passed the time and date of their Conversion , they therefore will not use , or at least have no heart in using GODS meanes to convert them , such as prayer , reading , hearing the Word , &c. Nor yet willingly will suffer others to pray either with them , or for them , and all because they think it is now too late , and in vaine , mistaking this and such other Scriptures , q Because I have called ( saith GOD ) and you have refused ; they shall call on mee , and I will not answer . And because they thinke they sinne when they pray , and heare the Word , and that the more means is used to save them , their condemnation shall be the more increased . Thus Satan , & a fearefull heart deludeth many . It must be acknowledged , that God would have all men r walke and worke while they have light , because ſ the night will come when no man can worke . And t whilst it is called to day , hee would have every one returne , and accept of grace offered , and not to harden their hearts against it . And our Saviour bewaileth Ierusalem , because they did let slip the u day of their visitation . All which doth shew that God hath his set period of time , betweene his first and last offer of grace , which being passed , hee will offer it no more ; and that justly , because they took not his offer when they might . And this time is kept so secret with God , that if hee offer grace to day , who can tell whether he wil offer it to morrow ? Or whether he will offer it again ? Who knoweth whether God will take him from the meanes of Salvation , or , will take the meanes of Salvation from him ? All this our holy and wise God , hath revealed in his Word to make men wise , to take the opportunity and time of grace while it is offered . Wherfore whosoever have let slippe their first times & offers of grace , have sinned & plaied the fooles egregiously , for which they have cause to be much humbled . But for you to conclude hence that the date and time of your conversion is out , hath no sufficient ground . For it is not possible for you to know , that your time of conversion is past all recoverie . But you shold rather for the present time beleeve , and hope that it is not past . Indeed to presume to put off receiving grace untill to morrow , is foolish and dangerous , but if God give you time till to morrow , that you live , and it can be said to day , so long as you yet live , and the externall meanes of Salvation are not taken from you , either in their exercise , or out of your remembrance ; but you doe yet live to heare what God hath commanded you to doe , and to heare what good things hee yet offereth unto you with Christ , or if the meanes be taken from you , or you are detained from them by sicknesse , &c. so long as you yet live to x call to remembrance what God hath commanded you to beleeve and doe , you cannot say the time is too late . If you would yet condemn your selves for refusing grace heretofore , and would be now willing and desirous to accept of it . Moreover , would you now with all your heart , use the meanes of Salvation , and indevour to beleeve and repent , if you thought it were not too late ? And doth it grieve you that you have let slip the opportunitie ? And would you gaine and redeeme that lost time , if you knew how ? Then , I dare , in the name of God , assure you , that the date of your conversion is not out . It is not too late for you to turne unto the Lord. While it is to day . I may boldly say harden not your heart , which , if you doe not , you must know that now is an acceptable time , now is the day and time of your Salvation . At what time soever GOD doth send his a Minister unto you , by whom GOD doth beseech you , they intreating you , as now I doe , in Christs stead , that you would be reconciled to GOD , b this is the acceptable day , if you will be intreated by them : The day wherein GOD will accept of you , is not past . Moreover , at what time soever , and by what meanes soever , any man shall humble himselfe for sinne , and aske grace , the date of Gods acceptance of him is not out . Learne this in the example of c Manasses , and many other who had refused grace in their yongertime ; yet were converted in their age . You have Gods expresse words for it , who saith , d From the dayes of your fathers , that is , for a long time , Yee are gone away from mine ordinances , and have not kept them , Returne unto me , and I will returne unto you , saith the Lord of Hoasts . That place in the Proverbes rightly understood doth not contradict any thing which I have said , nor yet serve for that for which it is alledged : For by refusing , there he meaneth , a constant and obstinate refusing of wisedomes counsell , untill such time that God hath broughtsome misery on them ( thē they should call upon him . ) By calling upon him in that place , is not meant a hearty praying , with godly sorrow for sin , making request for pardon and for grace ; but a crying or howling rather like those in e Hosea , under the sense of Gods judgements , praying in truth onely to be eased of it . For at what time soever a sinner shall repent , GOD will turne to him . And whosoever looketh towards Christ , the true f Temple , ) shadowed forth by the materiall Temple at Ierusalem , ) and confesseth his sinne , and asketh pardon , g God will pardon , for so hath he promised . But may not a man pray too late , and seek repentance in vain , as Esau did , h who found no place of repentance , though he sought it carefully with teares ? Did not the i foolish Virgins seeke to enter into the Bride-chamber , but were not admitted ? And doth not our Saviour say , k many shall strive to enter in , and shall not be able ? No man can aske grace and forgivenesse of sinnes too late , if he aske for grace and power against sin heartily : But a man may aske a temporall blessing , or the removall of a temporall evill , when it may be too late . As for Esaus carefull seeking of repentance , you must understand it , not of his owne repentance from his prophanenes , and from other dead workes : but of his Father Isaacks repentance ; he would have had his father to change his minde , and to have given him the birth-right , which was already bestowed upon Iacob . Read Gen. 27. 34. 38. Whereas the foolish Virgins did assay to enter into the Bride-chamber , when the doore was shut : know , that this is a parable , and must not be urged beyond its generall scope , which is to shew that formall professors of Christianitie , such as have onely a forme of godlinesse , without the power of it ; they , although they will not live the life of the righteous , yet they could wish their l end , might be like theirs : And because of their outward profession of Christs Name in this life , they securely expect eternall life ; but because before their death , they did not provide the oyle of truth and holinesse , therefore at the day of Iudgement , they shall be disappointed of entering into Heaven , which in the time of their life , they did so much presume of . The like answer may be given , unto that place alledged out of Luk. 13. 24. Yet unto that place more may be said : You mistake when you say , that Christ saith , many shall strive to enter and shall not be able . He saith ; Strive to enter in at the straight gate , for many I say to you , shall seeke to enter in , and shall not be able , he doth not say , many shall strive to enter . There is great difference in the signification of the Greeke words , and so there is betweene striving and seeking , signified by them . Seeking imports onely a bare professing of Christ , such as is shewed in giving the name to Christ , comming to Church , hearing the Wo●d , and receiving the Sacraments . For thus did the men spoken of by our Saviour , who are said not to be able to enter . But to strive to enter , is to doe all these and more , it is to strive in seeking for him , that they take up their crosse and follow him , they give their hearts to him , as well as their names , they are heartie and sincere in Praying , Hearing , Receiving , they strive to subdue their lusts , which offend Christ , and strive to be obedient to his will , as well as to beleeve his promises , & to hope for happinesse , this i● to strive . Now never any did thus strive in seeking to enter ( though it were but the last day of their life ) that was put backe , and not received . Wherefore say not it is to late . But say , the more time I have lost , the more cause there is why now I should presently set to Religion in earnest , & not loose time in questioning , whether I shal be accepted or no. And whereas you said , you are afraid to use the meanes of Salvation , for the reasons before objected ; hereby you may see , that all this is but the malice , and craft of the Divell , by keeping you from the meanes , to keepe you from Salvation . For it is most false to say , that to pray , heare the Word , &c. is to increase your sin because you cannot performe these as you should , and as you would . I am sure , it is a greate● sinne in you to for beare these necessary duties , out of despaire that they shall ever profit you , or that you shall be accepted o● God. You should thinke thus , if ●● doe not use the meanes of salvation , I shal certainly perish everlastingly ; but if I do pray , heare , &c. I may be saved , therefore in obedience to God I will doe as well as I can ▪ But little doth a man know how well hee may doe , if he would indevour ; neither can a man conceive how acceptable a little indevour shall be , if he doe but desire to be true in his indevour . For as m GODS power is seene in mans weakenesse , so is Gods grace seene in man●insufficiencie . When wee are weake , then God in us can be strong . And when wee in humilty like our services worst , then through Christ . God may be best pleased with them . But whatsoever you doe , Doe not neglect , nor absent your selves from exercises of Religion : for weakest observances , where is truth , are farre more acceptable than whole emissions . Wherefore , if ( as you say ) you would not increase your sinne , and thereby your damnation be willing to use , and to joyne with others , in the use of all good meanes of Salvation ; then if you be not saved , yet you shall have the lesse punishment . But you may be assured , that if in obedience to Gods Commandement you shall pray , heare the Word , receive the Sacrament , and have communion and conversation with those that feare God , you shall be saved in the end . What if you doe not yet feele benefit and comfort ( when you use these meanes of salvation ( according to your desire ? yet you must waile the good houre both of grace and comfort , even as the n impotent folke did , who lay waiting for the Angels comming to move the waters , that they might be healed of their diseases , at the ●oole of Bethesda . For if , when God hideth his face , o you will waite and looke for him , then God will * waite his time to be gracious , and blessed shall you be that waite for him . It may be , it commeth justly upon you , that God should make you waite his leasure , and cause you to buy wisdome wise deare experience , because you did once account it an easier matter to beleeve and repent , and therefore you did not take the first offers , but made God wait . If it were thus , yet despaire not of grace , onely be humbled . For p God doth not deale with us after our sinnes , nor reward us after our iniquities , but according to his rich mercie and promise made to us in Christ Iesus . SECTION 4. A removall of feares rising from doubts of Gods love . THere are very many , who have true proofes that they are the Elect of God , and have reason to thinke , that God not onely can , but will doe them good : yet because they will deny that to bee bestowed upon them , and to be in them which indeed is , therefore they feare , and are causelesly disquieted . I would have such to consider first , whether they have not in them already evident proofes and sigues of GODS effectuall love towards them in Christ . These will acknowledge , that it is most true , that if they were sure , that GOD did love them , they should not feare ; but this is all their doubt , that GOD doth not love them . Some give this reason of their doubt . God hath afflicted them , and still doth Plague them , yea , albeit they have professed the name of Christ , they are in some thing or other chastened daily , in so much that they seeme to bee in the condition of those whom GOD hath threatned to a curse in every thing they put their handes unto . Therefore ( say they ) GOD doth not love them . Such weake and inconsiderate reasonings are incident to those whom GOD truely loveth , Did not the holy men of GOD reason , and conclude thus ? But when doe Gods Children thus ? It is in their b haste , before they be well advised what they think or say . And whence is it ? Is it not from their c ignorance , and brutishnesse , being carried away by sense ? So foolish was I and ignorant , saith the Prophet , &c. But when they come to themselves , and doe come to learne what is truth by the Word , then they learn , that it is not outward prosperitie will make wicked men happie , neither is it outward affliction that can make a good man miserable . Then they will neither applaud , nor envie the prosperity of the wicked , nor yet misconstrue , nor repine at their own afflictions . For they learne , that d no man can know Gods love or hatred by any outward thing , that doth befall the sonnes of men in this life . They learne , that God doth oft smile on his enemies , and that he doth oft frowne upon is angry with , and doth correct those whom he dearely loveth , even as a e Father doth his Children . They learne by the Word likewise , that GOD hath excellent ends in all this , even in respect of them , and all for their f good , namely , for tryall of their graces , for prevention of sinne , for to remove sinne , bringing them to repenrance , and that they might be made g partakers of his Holinesse . Besides , herein he doth much glorifie himselfe , shewing that he is h wonderfull in Counsell , excellent in Working : causing the affliction to worke for his glory , in his peoples good . Yea , you may learne by the Word , and by your owne experience , that although the childe of God in his infirmitie and passion , when he is under the rod , may let goe his hold of God ; yet , that God , in his love and compassion towards his childe , will i hold him fast by his right hand , and will not leave him ; but will guide him with his Counsell , that he may afterward receive him unto Glorie . This is the way of GOD with his Children ; wherefore none from hence hath cause to question GODS love , but to conclude it rather . But I have brought afflictions upon my selfe by mine owne sin and folly , I am impatient under them , and am little or no whit better for them , but rather worse . If it be so , it is your sinne , and it behoveth you presently to repent ; but doe not say , these things cannot befall those who are in state of grace and beloved of God. For did not a David by his adultery and murder bring upon himselfe much affliction ? And had not penitent b Iob divers fits of impatience ? And was not the c Prophet , at first , rather worse than better by his afflictions , when thereby he had almost judged the state of the wicked , because they prospered , to be better than his , because he was continually chastened and plagued , thinking that all his Religion had beene in vaine , and to no purpose . It was their faults , and so it is yours , if it bee true which you say ; yet it cannot be denyed , but that God loved them , and so he may you , notwithstanding . You may know that afflictions , many times , doe worke like Physicke , which , at first stirreth humors , and which discovereth , and seemeth to increase the disease , before that it cure it ; and this God doth many times , that his children may more fully see their corruptions , to their through humbling , before he cure them . There are others ( and it may be the same , when the tide of affliction is turned ) because they Prosper , and are not in trouble as other men , doe conceive that God doth not love them . For it is said , k as many as hee loveth , he doth rebuke and chasten , and hee doth l chasten every Sonne whom he receiveth . See , a fearefull and doubtfull heart will draw matter to feede its feares and doubts , out of any thing . But know , God is a wise and good Father , hee knoweth whento strike , and when to hold his hands . In these cases God doth not usually afflict his children with his heavie rod. First , when they bee Infants , babes in Christ , or ( if they bee growne to yeares ) when they be spiritually weake or sicke , and cannot beare correction ; then , though they be way ward , and froward , and deserve strokes , God doth forbeare , and is inclined to pitty rather . Secondly , when they be good Children , that is , shew that they would please him , indevouring to do what they are able , though it be with much imperfection , then GOD will not strike , but m spareth them , as a Father spareth his onely sonne that serveth him . Thirdly , when forbearance of punishment , and when fruits and tokens of kindnesse will reclaime his children from evill , and doe prove incitements unto good ; God in this case also , like a wise and loving Father , had rather draw them by the n cords of love , then drive them with the lashes of his displeasure . Thus you see God may love his Children , and not bee alwayes afflicting of them . The Husbandman doth not alwayes plow and harrow his land , nor yet is hee alwayes threshing of his corne . Well , doe you prosper ? Then take notice of Gods goodnesse towards you with thanksgiving ; studie and indevor therefore tobe the more obedient . If you cannot , yet grieve because you cannot be more thankfull and more obedient . Then , because prosperity hath made you better , or at least to will to be better , hence you may assure your selves , that your prosperity is not given you in wrath , but in love . But take heed , ( quarrell not with God ) because hee forbeareth to afflict you , either make this use , that you be good , and amend without blowes ; or else be sure the more is behinde , and then when it commeth it will bee the more grievous ; because , for his good will , you did foolishly call his love into question . As the forementioned did question Gods love , from considerations taken from their outward conditions ; so there are very many , besides what they conclude from outward crosses , gather also from their inward horrors and distresses of Conscience , and from their intolerable perplexities of soule , that God doth not love them : they think that their distresse is other , or greater than the affliction of any of GODS Children , therefore they want peace , fearing that God doth not love them . Those to whom GOD doth beare speciall love , may bee so far perplexed with inward and strange terrors and discomforts , that they may think themselves to be o forsaken of God. Thus the Psalmist complaineth , will the Lord cast off for ever ? And will he be favourable no more ? Yea , not onely hee , but p Christ Iesus himselfe , and his Church , did in their sense & feeling , take themselves to be forsaken of God ; yet none that are wise will say , that these were out of Gods love , or were ever r quite forsaken , though never so much perplexed and cast downe ; though , in their owne feelings and sense , they , in the agony of their spirits , did thus thinke or speake . God hath most holy and blessed ends , why that many times hee doth leade and leave his Children in such straits , that they are altogether without sense of his love . First , it may be a just correction of them , for their not shewing love to God , and because they doe in part forsake him by their sinnes . This is therefore to humble them , and to make them know themselves , and to bring them to repentance . God may be pacified towards them in the maine , yet for a time , shew them no countenance ; as DAVID , though his anger was appeased towards Absolon , ſ yet for a time he wold not let him see his love , for hee would not let him come in his sight , that Absolon might be more humbled , and might the more detest his sinne . Secondly , God exerciseth his beloved ones with many feares , horrors , and doubts , to prevent that spirituall pride which else would be in them and that selfe-sufficiency which else they would conceive to be in themselves ; If they should alwayes have sense of inward & spiritual comforts , and should not sometimes have t prickes in the flesh , and buffetings of Satan , they would be exalted above measure , and would bee some thing in thēselves in their owne opinion . But when there is such difficulty in getting , and in holding of grace and comfort , and when they shall finde what neede they have of both , and how neither can bee had , but from God , in and by Christ , it will make them empty themselves of all things in themselves , that they may bee something in Christ . And then , when they have grace and comfort , they will acknowledge themselues to be beholding to GOD for the same . Thirdly , GOD doth withhold from his Children , the sense of his favour , to try the sinceritie and truth of their sole dependace on him ; trying , whether because GOD seemeth to forsake them , they will forsake him ; whethsr , like King Ioram , they will say , u why shall they wait upon God any longer ? And , whether they will with Saul , betake them to unlawfull meanes of helpe : Or whether on the other side , they will say with a Iob and b David , though GOD kill us , or forget us , yet wee will trust in him , hope in him , and praise him , who they are perswaded is , and will shew himselfe to be the health of their countenance and their GOD. God useth to leave his Children , as , in another case , he left c Hezekiah , to try them and to know what is in their hearts . Fourthly , God withdraweth himselfe for a time , that they may learne to esteeme more highly of his favor , and to desire it more , when by the want of it , they find by experience , what an Hell it is to be without it . And that they may bee more thankefull for it , and be more carefull ; ( by studying to please God ) for to keepe it when they have it . This holy use a David and the Church made of Gods forsaking them ( as they thought ) for a time . It made them seeke more diligently after God , promising that if hee would turne to them , they would not goe backe from him ; resolving by his grace to sticke more close unto him . But know this to your comfort , when God doth most withdraw himselfe and forsake you , it is but in part , and in seeming , and but for a time . He may , for the causes before rendred , turne away his face , and forbeare to shew his loving countenance ; but he will not take his b loving kindnesse utterly from you , nor suffer his faithfulnesse to faile . What God said to his afflicted Church , that hee saith to every afflicted member thereof . c For a small moment have I forsaken thee ; but with great mercies will I gather thee . In a little wrath have I hid my face from thee for a moment : but with everlasting kindnesse will I have mercy on thee , saith the LORD thy Redeemer . Hence it is that in your greatest extremities , your faith and hope shall secretly ( though you feele not their working ) preserve you from utter despaire . As it was with d David , and with our Blessed Saviour , who albeit these words of theirs to God , Why hast thou forsaken mee , argued feare , and want of sense of Gods love , yet these words , My God , my God , doe argue a secret affiance and hope . And whereas you say , that no mans griefe or troubles are like yours , partly by reason of outward afflictions , and partly by inward temptations and distresses , ( give mee leave to deale plainely with you . ) It is a foolish and a most false speech . Talke with a thousand thus troubled , they will all say thus , No mans case was ever as mine is , Nor so bad : will any that have but common sense thinke this to be true ? Most of these must needs be deceived . You feele your owne distresse , but you cannot fully know what another feeleth . If you would rightly looke into the distresses of others , who were better than your selves , according as they are recorded in the Scripture , you would not thus thinke . As for outward afflictions , upon whom did God ever lay his hand more heavie then on his e servant Iob ? Had not f S ▪ Paul also his trouble without , of all sorts , and terrours within , &c. And , if you consider sorrowes , feares , and distresses of all sorts , were yours such as Davids were , or more than his ? I pray what meane these , and many moe the like speeches ? My bones are vexed , my soule is vexed ; but thou , O Lord , how long ? I am weary with my groaning , mine eye is consumed with griefe , it waxeth old . c Why standest thou a farre off ? Why hidest thou thy selfe in time of trouble ? d How long wilt thou forget mee Lord ; for ever ? How long wilt thou hide thy face from me ? e I am poured out like water , and all my bones are out of ioynt . My heart is like waxe , it is melted in the midst of my bowels . My strength is dryed up like a potsheard ; my tongue cleaveth to my iawes , and thou hast brought me to the dust of death . f My bones waxe old through roaring all the day . For day and night thy hand was heavie upon me . g There is no soundnesse in my flesh because of thine anger , neither is their any rest in my bones , because of my sinne . Mine iniquities , that is , the punishment of mine iniquities , are gone over my head , they are too heavie for me . Thus and much more , doth he complaine . h I am weary of my crying , my throat is dry . Mine eyes faile while I wait for my God. i So Asaph , My sore ran , and ceased not , my soule refused to be comforted , What thinke you now ? Were not Iob , Paul , and David , in Gods love and favour , notwithstanding all this ? It may be you will reply , howsoever the matter of their trouble might be greater than yours , yet they could remember God , they could pray to him , they had faith and confidence in God in their distresses , al which you want ; therefore herein your case is worse than theirs . Consider your selves well , ( I speake onely to you that are wounded at the very heart for sinne ) and it is to be hoped that in some measure you shall find the like grace , faith , and confidence in you , which was in thē ; If you see it not , bee grieved for the want thereof ; Indevour to doe as you say they did in their distresses , onely be not discouraged , and all shall bee well . But take notice , I pray you , that sometimes David neither did , nor could pray , ( as he conceived of his owne prayer ) any otherwise than in l roaring and complaining ; at which time , he saith , hee kept silence ; But when hee could m confesse his sins and pray , then hee had some apprehension that God had forgiven him his sinne . And for all Asaphs remembring of God , yet even then he was o troubled , and his spirit was over-whelmed , and hee saith , his soule refused comfort ; and David saith unto God , p when wilt thou comfort mee ? I grant it was his fault , yet it was such a fault as was incident to one beloved of God. Moreover , I deny not , but that Iob and David had faith and hope in God ; but these graces in them were of times over-clouded with unbelife and distrust ; as doth appeare in their many passionate distempers ; at which times , yet their faith appeared to others in their good speeches and actions intermingled , rather then to themselves . And the Prophet confesseth that those his faithlesse complaints were q in his haste , and r from his infirmities . How say you now ? Is it not thus with you ? Are you not like others of Gods children ? Off , and on , up and downe , you would pray and cannot , you would beleeve but ( as you thinke ) cannot , you would have comfort but cannot feele it . Onely you feele a secret support now and then , and now and then , you doe see and feele a glimpse of GODS light and comfort ; for which you must be thankefull , which you must cherish by all meanes , & with which you must rest contented , waiting untill God give you more . You should know and consider , that this is an old cunning device of Satan , to make you beleeve that your case is worse , or at least much different from the case of any others , because hee knoweth , that while he holdeth you thus conceited , no common remedy , which did cure and comfort others , can cure and comfort you . For you will still aske , Was ever any as I am ? And if Gods Ministers cannot say yea , and , that such an instruction , and such a promise in the Word did helpe him ; then you conclude that you are incurable . But last of all , let it be supposed that your case is worse than any bodies else . Is there not a soveraigne Balme in Gods Word , a Catholicon that will heale all spirituall diseases ? Gods Word is like himselfe , to a beleever , an s Omnipotent Word . Is any thing t too hard for the LORD ? Neither is there any spiritual disease too hard for his Word . When Christ healed the people with his Word , did it not heale even such , the like whereof , were never knowne to be cured before ? They made no question , whether he cured the like before Indeede u Martha failed in this , for she said of her brother Lazarus being dead ; LORD he stinketh , for he hath beene dead foure dayes : she conceived her brothers case to be desperate , and that none in his case could be raised . But Christ did blame her for want of faith ▪ and by his Word hee did as easily raise Lazarus from being dead so long , as hee did cure z Peters wiues mother sicke but of an ague . It is not greatnesse of any mans distres whatsoever , that can hinder from helpe and comfort , but onely as then in a curing mens bodies , so now in curing and comforting mens soules , nothing hinders the cure , but the greatnesse of the unbeliefe of the party to be cured : for b all things are possible to him that beleeveth . You will yet Reply : indeed here lyeth the difficultie in the unbelife . Well , be it so . If unbeliefe be your disease , and trouble , doe you thinke that God cannot cure you of unbeliefe as well as of any other sinne ? But know that if with him in the Gospell , you feele your unbeliefe , and complaine of it , and confesse it unto GOD , saying , c Lord I have cause to beleeve , Lord I doe , I would beleeve , helpe thou my unbeliefe ; if withall , you will waite untill GOD give you power to beleeve , and to enjoy comfort in beleeving , for , d faith maketh no haste , this same is both to beleeve in truth , and is a certaine meanes to increase in beleeving . Wherefore let not Sathan , nor yet a fearefull heart make you to judge your case to be desperate and remedilesse , either in respect of Gods power or will , though you yet be in distresse , and doe feele in you much feare and unbeliefe . Seeke to God , and with patience waite the good time of deliverance , and comfort ; and in due time , you shall have helpe and comfort , as well as any other . There are yet some , that feare God doth not love them , because they have prayed oft and much ; but God rejected their prayers , and hath not heard them . There are many just causes , why God may reject , or at least not grant your prayers ; and yet may love your persons . For first , It may be you a aske amisse , either asking things unlawfull , or asking things inconvenient for the present , or in asking to have good things temporall , or spirituall , in that quantity & degree , which GOD doth not hold fit for you as yet ; or you aske good things to an ill end , as to satisfie some lust , as pride , voluptuousnesse , covetousnesse , or some other ; or it may bee you might aske onely with a naturall desire , or if with spirituall , yet you did it but faintly , without fervor ; or lastly ( though you failed in neither of the former , ) yet you failed in this , you were doubtfull , you did not aske in faith , you did not beleeve , you should have the things so asked . Whosoever doe thus faile in asking , b let them not thinke ever to receive any thing in favour from the LORD . And it is a fruit of Gods love , when he doth not answer prayers so made ; For it will cause you to seeke him , and to pray to him , in a better manner that you may be heard . Secondly , God doth many times in love and mercy heare his childrens praiers , when they thinke he doth not . God heareth prayers many wayes , you must observe this , else you will judge that he doth not heare your praiers , when yet indeed he doth . Sometimes , yea , alwaies when it is good for you , he giveth the v●r● thing which you pray for . Some●●●●s hee giveth not that thing which you aske ; but some thing●s good , nay , much better . As , when you aske corporall and temporall good things , he denyeth to grant them ; but in stead therof doth give you things spirituall and eternall , likewise when you aske grace in some special degree , such as joy , or comfort in God , or the like , it may please him not to let it appeare that hee giveth the same unto you ; but in stead thereof he doth enlarge your desires , and he giveth humility , and patience to wait his leisure , which will doe you more good than that which you prayed for . So likewise when you pray that GOD would rid and ease you of such , or such a temptation ; God doth not alwayes rid and ease you of it ; but he in stead thereof giveth you strength to withstand it , and keepeth you , that you are not overcome by it ; thus Christ was heard in that which he feared , so he said to the d Apostle , My grace is sufficient for thee ? Which is better than to have your particular request . For now GODS power is seene in your weakenesse , and God hath the glory of it ; and you hereby have experience of GODS power , which experienceis of excellent use . Likewise you may desire , to have such , or such a crosse removed ; yet God may suffer the crosse to remaine for a time , but he giveth you st●ength and patience to beare it , wisedome and grace to be lesse earthly , and more heavenly minded by reason of it . There was never any , that , with an holy and humble heart , made lawfull requests according to the wil of Christ , beleeving he should be heard ; but , though he were a man of many failings in himselfe , and did discover many weaknesses in his prayer , was heard in that hee prayed , either in what he did ask , or in what he should rather have asked , either in that very thing , or in a better . I would have you leave objecting , and questioning , whether God love you . Consider this ; Hath hee not loved you , e that hath given his onely be gotten Sonne for you , and to you , f who hath washed you with his bloud , g having given him to dye for your sinnes , and to rise againe for your iustification , and hath hereby translated you into the kingdome of his deare Sonne , having also h given unto you to beleeve in his Name , hereby i making you his children , inheritours with the Saints in light . What greater signe can there be of greater love of God towards you ? And what better evidence can you have of Gods love in justifying of you , then the k evidence of your faith , whereby you are l iustified . SECTION 5. A removall of false feares , rising from doubtings whether they have faith and are Iustified . ALL men will grant , that if they were sure that they had faith , they should not doubt of their iustification , nor of Gods love to them in Christ . But many doubt that they have no faith , or if they have any , it is so little , that it cannot be sufficient to carry them through all oppositions to the end , unto salvation . First , if you have any faith , though no more then as a n graine of Mustard-seed , you should not feare your finall estate , nor yet doubt of Gods love , for it is not the great quantitie and measure of faith that saveth ; but the excellent property and use of faith , if it be true , though never so small : For a man is not saved by the worth of his faith , by which he beleeveth , but by the worth of Christ , the person on whom hee beleeveth . Now the least true faith doth apprehend whole Christ , as a little hand may hold a Iewel of infinite worth as well though not so strongly as a bigger . The least infant is as truly a man , as soone as ever it is endued with a reasonable soule , as afterward , when it is able to shew forth the operations of it , though not so strong a man : even so it is in the state of Regeneration . Now you should consider that God hath l Babes in Christ , as well as ●ld men , m feeble minded as well as strong , sicke children as well as whole in his familie . And those that have least strength and are weakest , of whom the holy Ghost saith , they have a n little strength in comparison , yet they have so much as ( through God ) will enable them in the time of greatest trials , to keepe Gods Word , and that they shall not deny Christs Name . Also know , God like a tender father , doth not cast off such as are little , feeble , and weake , but hath given speciall charge concerning the o cherishing , supporting , and comforting of these , rather than others . And p Christ Iesus , hee will blow up , and not quench the least sparke of faith . This which I have said in commendation of little faith , is onely to keepe him that hath no more , from despaire . Let none herby please or content himselfe with his little faith , not striving to grow , and be strong in faith . If he do , it is to be feared that he hath none at all ; or if he have , yet he must know that hee will have much to doe to live , when he hath no more than can keepe life and soule together , and his life will be very unprofitable , and uncomfortable , in comparison of him that hath a strong faith . But you will say , you are ( 1 ) so full of feares and doubtings , ( 2 ) you are so fearefull to dye , and to heare of our comming to iudgement , and ( 3 ) you cannot feele that you have faith , you cannot feele joy and comfort in beleeving , wherefore you feare you have no faith . First , if you ( having so sure a word and promise ) doe yet doubt and feare so much as you say , it is your great sinne , and I must blame you now , in our Saviours name , as he did his Disciples then , saying , q Why are you fearefull , r why are yee doubtfull , O yee of little faith ? But ( to your reformation and comfort ) observe it , he doth not argue them to be of no faith , but onely of little faith , saying , O yee of little faith . Thus you see that some feares and doubtings doe not argue no faith . Secondly , Touching feare of death and judgement , some feare doth not exclude all faith . Many out of their naturall constitution are more fearefull of death than others . Yea , pure nature will startle and shrink to think of the separation of two so neare , and so ancient , and such deare friends as the soule and body have been . Good men , such as David and Hezekiah have shewed their unwillingnesse to die . And many upon a mistaking , conceiving the pangs and paines of death in the parting of the soule out of the body to be most torterous , and unsufferable , are afraid to dye . Whereas unto many , the neerer they are to their end , the lesse is their extremitie of paine ; and very many goe away in a quiet swoone without paine . And as for being moved with some feare at the thought of the day of Iudgement ; who can thinke of that great appearance before so glorious a Maiesty , ( such as s Christ shall appeare in ) t to answer for all the things he hath done in his body , without trembling ? The Apostle calleth the thoughts thereof the terror of the Lord. Indeede to bee perplexed with the thoughts of the one or other , argueth imperfection of faith and hope , but not an utter absence of either . You have other and better things to doe in this case , than to make such dangerous conclusions , viz. that you have no faith , &c. upon such weake grounds . You should rather when you feele this over-fearefulnesse to die and come to Iudgement , labour to finde out the ground of your error , and study and indevour to reforme it . Vnwillingnesse to dye may come from these causes . First , From too high an estimation , and from too great a love to earthly things of some kinde or other , which maketh you afraid and too loath to part with them . Secondly , You may bee unwilling to die , because of ignorance of the super abundant and inconceivable excellencies of the happinesse of Saints departed , which if you knew , you would bee willing . Thirdly , Feare of death and comming to Iudgement , doth ( for the most part ) rise from a conscience guilty of the sentence of condemnation , being without assurance , that , when you dye , you shall goe to heaven . Wherefore if you would be free from troublesome feare of death and Iudgement , Learne ( 1 ) to thinke meanely and basely of the world , in comparison of those better things provided for them that love God , and use all things of the world accordingly , without a setting your heart upon them , b as if you used them not . ( 2 ) While you live here on earth , take your selves aside oft times in your thoughts , and enter into heaven , and contemplate deeply the ioyes thereof . ( 3 ) c Give all diligence to make your calling , and election , and right unto heaven , sure unto your selves ; But let me give you this needfull Item , that you be willing and ready to judge it to be sure , when it is sure , and when you have cause so to judge . Let your care bee onely to live well , joyning unto faith vertue , &c. and you cannot but dye well . Death at first appearance like a Serpent seemeth terrible , but by faith you may see this Serpents sting taken out , which when you consider , you may for your refreshing receive it into your bosome . The sting of death is sinne , the strength of sinne is the Law , but the Law of the spirit of life in Christ hath freed you from the law of sinne and of death . I confesse that when you see this pale horse , death approaching , it may cause nature to shrinke , but when you consider that his errant is to carry you with speede unto your desired home , unto a state of glory , how can you but desire he should carry you away out of this vale of misery , that mortality might be swallowed up of life . If you would doe all this in earnest , you would be so farre from feare of death , that you would , if you were put to your choice , with the d Apostle , choose to hee dissolved , and to bee with Christ , which is best of all , and so farre from fearing the day of Iudgement , that you would love and n long for Christs appearing ; waiting with patience and chearfulnesse , o when your change shall be . Indevour to follow these directions ; then , suppose that you cannot keepe downe these fears , and conquer them as you would , yet be not discouraged , for fears and doubts in this kinde , doe flow many times from strength of temptation , rather than from weakenesse of Faith. Moreover , what if you cannot attaine to so high a pitch in your Faith , as S. Paul had , are you so ambitious , that no other degrees of Faith shall satisfie you ? Orare you so foolish , as thence to conclude , that you have no Faith. Thirdly , Whereas you say , you are without feeling , therefore you feare you have no faith . I acknowledge that want of feeling , and want of sense of Gods favour , is that which doth more trouble GODS tender-hearted Children , and make them more doubt of Gods love , and of their iustification , than any thing else , whereas I know nothing that giveth them losse cause . For first , What meane you by feeling ? If you meane the enioyment of the things promised , and hoped for , by inward sense ; This is to overthrow the nature , and to put an end to the use of faith and hope . For p Faith is the ground of things hoped for , and the evidence of things not seene . And the Apostle faith , q Hope that is seene is not hope . Indeede faith giveth a present being of the thing promised to the beleever , but it is a being , not in sense , but in hope , and assured expectation of the thing promised : Wherefore the Apostle speaking of our spirituall conversation on earth , saith , We r walke by faith , not by sight . These two ; faith and feeling , are opposite one to the other in this sense ; For when wee shall live by sight , and feeling , then , we shall cease to live by faith . Secondly , If by feeling you meane a ioyous and comfortable assurance that you are in Gods savour , and that you shall be saved , and therefore because you want this joyous assurance , you think you have no Faith , you must know this conclusion will not follow . For Faith , whereby you are saved and set into state of grace , and this comfortable assurance that you are in state of grace and shall be saved , doe differ , and are not the same . It is true , Assurance is an effect of faith in al that have this assurance , yet it is not such a proper and necessary effect , which is inseparable from the very being of faith in man at all times . For you may have saving Faith , yet at sometime be without the comfortable assurance of Salvation . To beleeve in Christ to Salvation is one thing , and to know assuredly that you shall be saved , is another . For Faith is a direct act of the reasonable soule , receiving Christ , and Salvation offered by God with him . Assurance riseth from a reflect act of the soule , namely , when the soule by discourse returneth upon it selfe , and can witnesse that it hath the afore-mentioned grace of faith , whereby a man can say , I know that I beleeve that Christ Iesus is mine , and I know that I beleeve , that the promises of the Gospell belong unto mee . The holy Scriptures are written for both these ends , that first Faith , and then assurance of faith and hope should be wrought in men . ſ These things are written , saith S. Iohn in his Gospell , that you may beleeve , that Iesus is the Christ the Sonne of God , and that beleeving you might have life through his name . Againe , these things have I written ( saith the same t Apostle in his Epistles ) to you that beleeve on the name of the Sonne of GOD ; that yee may know that you have eternall life , and that you may beleeve , that is , continue to beleeve , and increase in beleeving on the name of the Sonne of God. A man is saved by faith , but hath comfort in hope of Salvation by Assurance ; So that the being of spirituall life , in respect of us , doth subsist in Faith , not in Assurance & Feeling . And that is the strongest and most approved faith , which cleaveth to Christ and to his promises , and which holdeth his owne , without the helpe of feeling . For , albeit Assurance giveth unto us a more evident certainety of our good estate , yet faith , even without this will hold us certaine in this good estate , whether we be assured or not . Wherefore some Divines have well conceived of a double certaintie of things apprehended by mans judgment . The first is Certaintie of Adherence , and cleaving fast to the thing it beleeveth , causing a man ( from the bare assent and consent to the truth and goodnesse of the promise , and from the Commandement of God in his Word , which bids him beleeve and rest on his promise ) for to cleave to the promise and to relie on it , and to obey that Commandement , which commādeth him to beleeve in Christ Iesus ; yea , though this truth bee not otherwise so evident and cleare to the understanding , as to satisfie mans natural reason . For though Faith in its minority , cannot alwayes comprehend to the full , how , and by what meanes , or why in reason , the thing promised should be fulfilled ; yet , because it conceiveth thus much , that the things of God are not fully comprehended by humane reason , and that the truths of God are infallible , whether it comprehend them or not ; will first beleeve and rest on the promise , and then afterward consider how it may be , so farre as is fit to be understood by reason . Hence it is that albeit reason , as it is now corrupt , will still be obiecting , and will be satisfied with nothing , but what it may know by sense , and by demonstration from Artificiall Arguments ; yet a Faith , even above and against sense , and all naturall reasoning , will give credit unto , and rest upon the bare naked divine witnesse of the Word of truth , for his sake that doth speake it . Secondly , there is a certaintie of Evidence , namely , when the thing beleeved is not onely said to be true and good , but a man doth finde it so to be by sense and experience , and is so evident to mans reason convincing it by force of Argument , taken from the Causes , Effects , Properties , Signes ▪ Contraries , and the like , that it hath nothing to object against the thing propounded to be beleeved . The certaintie of Adherence , is the certaintie of Faith. The certaintie of Evidence , is the certaintie of Assurance . The certainty of Assurance and evidence is of excellent use , for it maketh a man b fruitfull in good workes , and doth fill him ful of joy and comfort : therefore it must by all meanes be gotten , yet , it is not of it selfe so strong , nor so constant , nor so infallible as the certainty of Faith and Adherence is . For sense and reason since the fall ( even in the regenerate , though they will lay some foundation in the Rules of Faith to proceed by , yet erring in , or misapplying the rule ) are weake , variable , and their conclusions are not so certaine , as those of pure Faith : Because Faith buildeth onely upon Diuine Testimonie , concluding without reasoning or disputing , yea , many times against reasoning . So that notwithstanding the excellent , and needfull use of Assurance , and certainty of Evidence ; it is Faith and the certainty of Adherence , whereby even in feares and doubts a man cleaveth fast to the promises , and is that which we must trust unto , and is the Cable wee must hold by , lest we make ship wracke of all , when wee are assaulted with our greatest temptatiōs , for then many times our Assurance leaveth us to the mercy of the winds and Seas , as Marriners speake . If you have Faith , though you have little or no feeling , you are yet sure enough of Salvation , indeede , though not in your owne apprehension . When both can be had , it is best , for then you have most strength , and most comfort , giving you chearefulnesse in all your troubles , but that certainty of Faith , and cleaving to the naked word and promise , is that to which you must trust . See this in the examples of most faithfull men , for when they have beene put to it , it was this that upheld them , and in this was their faith commended . Abraham against all present sense and reason , even against hope , beleeved in hope , both in the matter of receiving a sonne , and in going about to offer him againe unto God in Sacrifice . He denyed sense and reason , he c considered not the unlikelihoods , and seeming impossibilities in the iudgement of reason , that ever he should have a seed , hee being old , and Sarah being old and barren , or having a seed , that he should be saved by that seed , sith hee was to kill him in Sacrifice . He onely d considered the Almighty power , faithfulnesse and soveraigntie of him that had promised , he knew it was his dutie to obey and to waite , and so let all the businesse thereabout to rest on Gods promise , For this , his faith is commended , and hee is said to be e strong in faith . Iob , and David , or Asaph , shewed most strength of Faith , when they had little or no feeling of Gods favour , but the contrary rather . Iob had little feeling of Gods favour , when for paine of body hee said , f wherefore doe I take my flesh in my teeth : and in anguish of soule he said , Wherefore hidest thou thy face , and takest me for thine enemie : Yet then this certainty of faith , which made him cleave unto GOD , made him to hold fast , and say in the same Chapter , g Though hee slay mee , yet I will trust in him . When David said to GOD , h Why hast thou forgotten mee ? His Assurance was weake ; yet even then his Faith discovered it selfe , when he saith to his soule , i Why art thou disquieted within mee , Hope in God , who is the health of my countenance , and my God. You see then that the excellencie of Faith lyeth not in your feeling , but , as the Psalmist speaketh by experience , in k cleaving close unto the promise , and relying on God for it , upon his bare word . For he saith , It is good for mee to draw neere to God , I have put my trust in the Lord God , this was it which secretly upheld him , and kept him in possession , when , as you may see in that Psalme , his Evidences , and Assurance was to seek . Wherefore , Beleeve Gods promises made to you in Christ , and ●est on him ; even when you want ●oy , and feeling comfort . For ●aving Faith , you are sure of heaven , though you be not so fully ●ssured of it as you desire . It will ●e your greatest commendation , when you will be dutifull servants and children at GODS Commandement , though you have not present wages , when you wil take Gods word for that . Those are bad servants and children , which cannot go on chearfully , in doing their Master or Fathers will , except they may receive the promised wages , 〈◊〉 least in good part aforehand , O● every day ; or except they may have atleast a good part of the promised inheritance presently , and in hand . Feeling of comfort is part of a Christians wages and inheritance ( to be received at the good pleasure of God , that freely giveth it ) rather than a Christian duty . To comfort and stay ourselves on God in distresse , is a duty , but this joyous sense and feeling of Gods favour , is a gracious favour of God towards us , not a duty of ours toward God. It is from too much distrust in God , and too much self-respect , when wee have no heart to goe about his worke , except we be full of feeling of his favour . Hee is the best child or servant , that will obey out of love , duty , and conscience , and will trust on God , and wait on him for his wages and recompence . Though want of apprehension of Gods favour , and of feeling of comfort may be accounted a great misery ; yet it is not to be judged a proofe , of no grace , or of no true Faith. Thirdly , when you say , you cannot feele , that you have faith or hope , you meane , as in deede many good soules doe , you cannot finde and perceive , that these graces bee in you in truth , which , if you did , you would not doubt of your salvation : My answer is , If faith and hope be in you , then if you would judiciously enquire into your selves , and feele for them , you may finde and feele them , and know that you have them ; For as certainly , as he that seeth bodily , may know that he seeth ; so he that hath the spirituall sight of Faith , may know that he hath Faith. Wherfore try and feele for your Faith , and you shall finde whether it be in you yea or no. For this cause , ( 1 ) Try whether you ever had the necessary Antecedents and Preparatives , which ordinarily make way for the seed of Faith to take deepe root . ( 2 ) Consider the nature of saving Faith , and whether it hath wrought in you accordingly . ( 3 ) Consider some consequents and certaine effects thereof . First , hath the Law shut you up , in your owne apprehension , under the curse , so that you have beene afraid of Hell. And hath the Spirit also convinced you of sin by the Gospell , to the wounding of your conscience , and to the working of true humiliation causing the heart to relent , and to desire to know how to be saved ; and if after this you have denied your selfe , and received and rested on Christ , according to the nature of true Faith , as followeth , then you have Faith. If you doubt , you were never sufficiently humbled , then reade Chap. 16. Sect. 6. Secondly , Consider rightly the nature and proper acts of Faith , lest you conceive that to be faith which is not , and that to be no faith , which is . You may know wherein true saving Faith consists , by this which followeth . Wheras ( man being fallen into state of condemnation by reason of sinne , thereby breaking the Covenant of workes , ) it pleased God to ordaine a new Covenant , the Covenant of Grace , establishing it in his onely Sonne Christ Iesus made man , expressing the full tenour of this his Covenant in the Gospell , wherein hee maketh a gracious and free offer of Christ , in whom this Covenant is established , & with him the Covenant it selfe , unto man ; now when a man burdened with his sinne , understanding this offer , giveth credit unto it , and assenteth thereunto because it is true , and approveth it , and consenteth to it , both because it is good for him to embraceit , and because it is the will and Commandement of God , and is one condition in the Covenant that hee should consent for his part , and trust to it ; when therefore a man receiveth Christ thus offered , together with the whole Covenant in every branch of it , so farre as hee doth understand it , resolving to rest on that part of the Cavenant made and promised on Gods part , and to stand to every branch of the Covenant , to be performed on his part ; Thus to embrace the Covenant of grace , and to receive Christ , in whom it is confirmed , is to beleeve . This offer of Christ , and the receiving him by faith , may clearly bee expressed by an offer of peace , and favour , made by a King unto a woman that is a rebellious subiect ; by making offer of a marriage betweene her and his onely sonne , the heire apparant to the Crowne , who , to make way to this match , undertakes , by his Fathers appointmēt , to make full satisfaction to his Fathers iustice in her behalfe , and to make her every way fit to be daughter to a King. And for effecting this match betweene them , the Son with the consent and appointment of his Father , sendeth his chiefe servants a wooing to this unworthy woman ; making offer of marriage in their Masters behalfe , with the clearest proofs of their Masters good wi● to her and with the greatest earnestnes & intreaties , to obtaine her good will , that may be . This woman at first being a Ward , or bond-woman unto this Kings sonnes mortall enemy , and being in love with base slaves like her selfe , companions in her rebellion , may happily set light by this offer ; or if she consider well of it , shee may doubt of the truth of this offer , the match being so unequall and so unlikely on her part , shee being so base and so unworthy , she may thinke the motion to bee too good to bee true ; yet if upon more advised thoughts , she doth take notice of the peril she is in while she standeth out against so puissāt a King in her rebellion , and doth also see and beleeve , that there is such a one as the Kings Sonne , and beleeveth that he is in earnest in his offer to reconcile her to his Father , and that hee would indeed match with her ; wherupon she considereth also that it shall bee good for her , to forsake all others and take him ; and that especially because his person is so lovely & every way worthy of her love . Now when shee can bring her selfe to beleeve this , and resolve thus , though shee commeth to it with some difficulty , and when with all she giveth a true and hearty consent to have him , and to forsake all other , and to take him as he is , to obey him as her Lord , and to take part with him in all conditions , better or worse , though she come to this resolution with much adoe , then the match is as good as made ▪ betweene them ; for hereupon followeth the mutuall plighting ▪ of their troaths each to other . The application is easie throughout ▪ I will onely apply so much as is for my purpose , to shew the nature of justifying Faith. God offers his onely begotten Sonne Iesus Christ , yea , Christ Iesus by his a Ministers , offers himselfe in the Gospell unto rebellious man , to match with him , onely on this condition , that b forsaking his kindred and fathers house , forsaking all that he is in himselfe , hee will receive him as his c head , husband , Lord , and Saviour ; Now when any man understandeth this motion , so farre as to assent and consent to it , and d to receive Christ , and cleave to him ; then hee beleeveth to Salvation , then the match is made between Christ and that man , then they are hand-fasted and betrothed , nay married , and are no longer two , e but are become one spirit . By all this you may see , that in saving faith there are these two acts . First , An assent to the truth of the Gospell , and that not onely beleeving in generall , that there is a Christ , beleeving also what manner of person he is , and upon what condition hee offereth himselfe to man to save him ; but also beleeving that this Christ graciously offereth his love and himselfe , to a mans selfe in particular . The second act is , an approbation and liking well of this offer of Christ , with consenting , and heartie saying , I will , to the said offer , resolving to take him wholly , and fully as hee is , accepting of him according to the full tenour of the marriage covenant , not onely as a mans Saviour , for to defend and shelter him from evill , and to save him and bring him to glory ; but as his head to be ruled by him , and as his f Lord and King to worship and obey him , beleeving in him , not onely as his Priest to satisfie , and to make intercession for him , but also as his Prophet to teach , and as his King to governe him , cleaving to him in all estates , taking part with him in gall the evils that accompany the profession of Christs Name , as well as in the good . The first act is not enough to save any . The second act cannot be without the former , where both these are , there is a right receiving of the Gospell , there is true faith . The principall matter lyeth in the consent and determination of the w●ll in receiving of Christ ; Which that it may be without exception , know with what manner of will you must consent , and receive Christ . First , it must be with an advised and considerate will , it must not be rash , and on a sudden , in your ignorance , before you well know what you doe . You must be well advised , and consider well of the person to whom you give your consent , that you know him , and that you know the nature of this spirituall marriage and what you are bound unto by vertue of it , and what it will h cost you , if you give your selfe to Christ . Secondly , Your consent must be with a determinate and compleat will , touching present receiving him , i even with all the heart . It must not be a faint consent , in an indifferency whether you consent or no , it must not be in a purpose , that you will receive him hereafter ; but you must give your hand and heart to him for the present , else , yet it is no match . Thirdly , Your consent must be with a free and ready will ; it must not be , as it were with a forced wil and constrained , yeelding against the will ; but ( howsoever , it may be with much opposition and conflict , yet you must so beat downe the opposition , that when you give consent , you bring your will to doe it ) readily and freely , with thankfull acknowledging your selves much bound to CHRIST all the dayes of your life , for that he wil vouchsafe to make you such an offer . When consent is rash , faint , and not free , this will not hold for good any long time ; but when your consent is advised , compleate , and free , out of true love to CHRIST , as well as for your owne benefit , the knot of marriage betwixt Christ and you , is knit so fast , that all the lusts of the flesh all the allurements of the world , and all the powers of Hell , shall not be able to breake it . By this which hath beene said touching the nature of Faith , many , who thought they had faith , may see that yet they have none . For they onely beleeve in generall that there is a Christ , and a Saviour , who offereth grace and salvation to mankinde , and hereupon they presume . This generall faith is needfull , but that is not enough , it must be a perswasion of Gods offer of Christ to a man in particular , that the will in particular may be induced to consent . There must likewise be that particular consent of will , and accepting of CHRIST upon such tearmes as he is offered . They that receive Christ aright , enter into the marriage covenant , resolving to forsake all other , and obey him , and to take up his crosse , and to indure all hardnesse with him , and for him , as , shame disgrace , povertie , hatred , and spite in the world , and all manner of misusages ; this they consent to , and resolve upon for the present , and from this time forward , for the whole time of their life , which things many neither did , nor intended to doe , when they gave their names to Christ ; they onely received him as their Iesus , one by whom they did looke to be saved , and honored , looking that he should endow them with a faire ioynture of heaven , but they did not receive him as their Lord. In doing thus , they erred in the essentials of marriage . For they erred in the Person , taking an Idoll Christ for the true Christ . They erred in the forme of marriage ; they tooke him not for the present , nor absolutely , for better , for worse ( as we speake ) in sicknesse and health , in good report , and ill report , in persecution and in peace , forsaking all other , never to part , no not at death . Wherefore Christ doth not owne these foolish Virgins , when they would enter the * Bride-chamber , but saith , I know you not ; For because there was no true consent on their part , they had no faith , and their contract or marriage with Christ was only but in speech , but was never Legall , nor consummate . By this which hath beene said , others who have Faith indeed , may know they have it , namely , if they so beleeve the Covenant of Grace established in Christ , that with all their harts they accept of him , and it , so that they will stand to it on their parts , as they are able , and rest on it so farre as it concernes Christ to fulfill it . For this is Faith. Vnto this , some fearefull soules will reply ; If we have not Faith , except unto assent to the truth , we doe also receive Christ offered , with a deliberate , entire , and free consent , to rest on him , to be ruled by him , and to take part with him in all conditions ; then we doubt that we have no Faith ; because wee have so hardly brought our selves to consent , and finde our selves so weake in our consent , and have beene so unfaithfull in keeping promise with Christ . Truth , fulnesse , and firmenesse of consent of will to receive Christ , may stand with many doubtings , and with much weakenesse , and sense of difficultie , in bringing the heart to consent . For so long as there is m a law in your members warring against the law of your minde , you can never doe as you would . If you can bring your hearts to n will to consent , and obey , in spite of all oppositions , this argueth heartie and full consent , and a true Faith. Nay , if you can bring the heart , but to desire to receive Christ , and to enter into Covenant with GOD , made mutually betweene God and you in Christ , and that it may stand according to the offer which he maketh unto you in his Word , even this argueth a true and firme consent , and maketh up the match betweene Christ and you . Even as when Iacob related the particulars of an earthly Covenant , into which he would have Laban enter with him , Labans saying o I would it might be according to thy word , gave proofe of his consent , and did ratifie the Covenant betwixt them . If you can therefore , when God tenders unto you the Covenant of Grace , willing you to receive Christ , in whom it is established , & to enter into this Covenant . If ( I say ) you can with all your heart , say to GOD , I would it might be according to thy word : The Covenant is mutually entred into , and the match is made betwixt CHRIST and you . And whereas it doth trouble you , that you cannot be so faithfull to Christ , as your Covenant doth binde you , it is well you are troubled , if you did not with all make it an argument , that you have no Faith , for in that it heartily grieveth you , that you cannot beleeve , nor performe all faithfulnesse to Christ , it is an evident signe that you have faith . You must not think , that after you are truly married to Christ , you shall be free from evil solicitations by your old lovers ; Nay , sometimes a kinde of violence may be offered , by spirituall wickednesses , unto you , so that you are forced to many evils indeede against your will , as it may befall a faithfull wife , to be forced by one stronger then she ; yet if you give not full consent unto them , and give not your hart to follow them , your husband CHRIST will not impute these rapes unto you . Yet , let none by this take liberty to oftend Christ in the least thing , for though Christ love you more tenderly , and more mercifully , than any husband can love his wife , yet know ye , he doth not do●e on you ; he can see the smallest faults , and sharply ( though kindly ) rebuke and correct you for them , if you doe them presumptuously . But he esteemeth none to breake spirituall wedlocke , so as to dissolve marriage : but those whose * hearts are wholy departed from him , and are set upon , and given to something else . If you thus looke into the nature of faith , ( I speake to a soule troubled for sinne ) you may know and feele that you have it . 3. You may know a lively faith likewise , by most certaine consequents and effects . I meane not comfort and joy , which are sometimes felt , and through your fault sometimes not ; but by such effects , which are more constant , and more certaine , and may be no lesse felt than joy and comfort , if you would feele for them : Amongst many I will reckon these . First , you may know you have Faith by your feeling and opposing of the contrary , if you feele a fight and conflict betweene beleeving and doubting , fear● , and distrust ; and in that combat you take part with beleeving , hope , and confidence , or at least desire heartily that these should prevaile , and are grieved at heart , when the other get the better . If you feele this , doe not say , you haue no feeling . Doe not say , you have no faith . This conflict , and desire to have faith , gaue proofe , that the man in the Gospel who came to Christ to cure his child , had faith , p I beleeve Lord , saith hee , Lord helpe my unbeliefe . Doe not say ( as I have heard many ) this man could say I beleeve ; but we cannot say so . I tell you , if you can heartily say , Lord helpe my unbeliefe , I am sure , any of you may say , I beleeve . For , whence is this feeling of unbeliefe and desire to beleeve , but from Faith ? Secondly , You may know you have Faith ( I speake still to an afflicted soule which dareth not sinne wittingly ) for that you wil not part with that Faith which you have , upon any termes . I will aske you ( that have given hope to others , that you doe beleeve , & that yet doubt you have not truth of faith & hope in God ) only these questions , and as your heart can answer them , so you may judge . Will you part with that faith , and hope , which you call none , for any price ? Would you change present states with those that presume they have a strong Faith , whose consciences do not trouble them , but are at quiet , though they live in all manner of wickednesse ? Or at best are meerely civilly honest ? Nay , would you ( if it were possible ) forgoe all that faith , and hope , and other graces of the Spirit , which you call none at all , and returne to that former state , wherein you were in the dayes of your vanity , before you did indevor to leave sinne , and to will to indevour to settle to Religion in earnest ? Would you lay any other foundation to build upon , then what you have already layd ? Or is there any person or thing , wheron you desire to rest for Salvation and direction , besides Christ Iesus ? If you can answer , no ; but can say with q Peter ; To whom shall wee goe , Christ onely hath the words of eternall life ; you know no other foundation ●o lay , then what you have laid , and have willed , and desired to lay it right ; you resolve never to pull downe what you have built , thogh it be but a little . It is your griefe that you build no faster upon it . By this answer you may see , that your conscience , before you are aware , doth witnesse for you , and will make you confesse , that you have some true faith and hope in GOD , or at least hope that you have . For ( let men say what they will to the conttary ) they alwaies thinke they have those things , which by no meanes they can be brought to part with . Thirdly , If you would have feeling and proofe of your faith and Iustification ; feele for it in the most certaine effect , which is the exercise of your Sanctification . Doe you feele your selves loaden and burthened with sinne ? Doe you feele your hearts ●ke with sorrow for sinne ? And with all , do you feele your selves to be altered from what you were ? Doe you now beare good will to Gods Word and Ordinances ? And doe you desire the pure word of God , that you may r grow in grace by it ? Doe you affect ſ Gods people therefore , because you thinke they feare God ? Is it your desire to approve your selves to God , in holy obedience ? And is it your trouble , that you cannot doe it ? Then certainly you have Faith , you have an effectuall Faith. For what are all these but the very Pulse , t breath , and motions of faith ? If you feele grace to be in you , it is a better feeling , then feeling of comfort ; for grace ( in men of understanding ) is never severed from effectuall Faith but comfort many times is ; for that may rise from Presumption , and false Faith. Grace onely from the Spirit , and from true Faith. SECTION 6. A removall of feares , rising from doubting of Sanctification . IT is granted by all , that if they be truly Sanctified , then they know that they have Faith an● are iustified ; But many feare they are not Sanctified , and that fo● these seeming reasons . First , some feare they are no● Sanctified , because they doe no● remember , that ever they f●● those wounds and terrours of conscience , which are first wrough● in men , to make way to Conve●sion , as it was in them , who we●● a pri●●● a● heart at Peters Se●… mon , and in b S. Paul , and the c Iaylor ▪ Or if they felt a●● terr●… , they feare they we but certaine flashes , and for runners of Hellish ●●●ments , li●● those of d Cain , and e Iudas . As it is in the naturall birth with the mother , so it is in the spirituall birth with the childe . There is no birth without some travell , and paine , but not all alike . Thus it is in the new birth with all that are come to yeares of discretion . Some haue so much griefe , feare , & horror , that it is intolerable , and leaveth so deepe an impression , that it can never be forgotten ; others have some true sense of griefe and feare , but nothing to the former in comparison , which may easily be forgotten ; There are causes , why some have , or at least feele , some more , some lesse . 1. Some have committed more grosse , and more hainous sinnes than other , therefore they have more cause and neede to have m●re terrour and heart-breaking than others . 2. God doth set some apart for greater imployments than others , such as will require a man of great trust and experience , wherefore GOD ( to prepare them ) doth exercise such with greatest tryals , for their deepe humiliation , and for their more speedy and full reformation , that all necessary graces might bee more deeply , and more firmely rooted in them . 3. Some have beene religiously brought up from their infancie , whereby , as they were kept from grosse sinnes ; so their sinnes were subdued by little and little , without any sensible impression of horror ; Grace , and comfort being instilled into them almost insensibly . 4. Some , by naturals constitution , and temper of body , are more fearefull , and more sensible of anguish than others , which may cause , that although they may bee alike wounded in conscience for sinne , yet they may not feele it all alike . 5. There may be the like feare and terror wrought in the conscience for sinne , in one as well as another ; yet it may not leave the like lasting sense , and impression in the memory of the one , which it doth in the other . Because God may shew himselfe gracious , in discovering a remedy , and giving comfort to one , sooner than to the other . As two men may be in perill of their lives by enemies ; the one as soone as hee seeth his danger , seeth an impregnable Castle , to steppe into , or an Army of friends to rescue him ; this mans feare is quickly over , and forgotten : The other doth not onely see great danger , but is surprized by his enemies , is taken and carried captive , and is a long time in cruell bondage and feare of his life , til at length , he is redeemed out of their hand . Such a feare as this can never be forgotten . You may evidently know , whether you had sufficient griefe and feare in your first conversion by these signes . Had you ever such , and so much griefe for sin , that it made you to dislike sinne , and to dislike your selfe for it , and to bee weary and heavie laden with it , so as to make you heartily confesse your sinnes unto GOD , and to aske of him mercie and forgivenesse ? Hath it made you to looke better to your wayes , and more carefull to please God ? Then be sure , it was a competent and sufficient griefe ; because it was a godly sorrow to repentance , never to be repented of . Againe , are you now grieved and troubled , when you fall into particular sinnes ? then , you may be certaine , that there was a time when you were sufficiently grieved and humbled in your Conversion , For this latter griefe is but putting that griefe into further act , whereof you received an Habit in your first Conversion . If you can for the present find any proofes of Conversion , it should not trouble you , though you know not when , or by whom , or how you were converted ; any more then thus , that you know that God hath wrought it by his Word and Spirit . When any field bringeth forth a croppe of good corne , this proveth that it was sufficiently plowed ; For GOD doth never sow , untill the fallow ground of mens hearts is sufficiently broken up . Now as for those of you which remember that you have had terrors of conscience , and it may bee , ever and anon feele them still , who feare that these were not beginnings of Conversion , but rather beginnings of Desperation and Hellish torments ; you should know , that there is great difference betweene these and those . Those feares and horrours , which are onely flashes , and beginnings of hellish torment , are wrought onely by the Law and spirit of bondage , giving not so much as a secret hope of Salvation . But those feares , which make way unto , and which are the beginnings of Conversion , are indeed first wrought by the Law also , yet not onely , for the Gospell hath at last some stroke in them , partly to melt the heart broken by the Law , partly to support the heart , causing it by some little glimpse of light , to conceive possibilitie of remedy ; Compare the terrors of Cain and Iudas , with those of the men prickt at Peters Sermon , with S. Pauls and the Iaylors , and you shall see both this , and the following differences . 2. The former terrours and troubles are caused , either onely for feare of Hell , and fierce wrath of God , but not for sinne ; or if at all for sinne , it is onely in respect of the punishment . These tending to conversion , are also caused through feare of Hell , but not onely ; The heart of one thus troubled , aketh because of his finne , and that not onely because it deserveth hell ; but because by it he hath offended , and dishonoured God. 3. Those , who are troubled in the first sort , do continue head-strong and obstinate , retaining their wonted hatred against God and against such as feare GOD , as also their love to wickednes ; onely , it may bee , they smoother and bite in their ranckor , through the spirit of restraint , that for the time it doth not appeare ; But in the other will appeare some alteration towards goodnesse ; As , whatsoever their opinions and speeches were of Gods peoples before , now they begin to think better of them , & of their waies . So did they in the Acts , before they were prickt at heart , they did a scoffe at the Apostles , and derided Gods gifts in them , but afterwards said ( b men and brethren ) they conceived reverently of them , and spake reverently to them . See the like in c Paul , in his readinesse to doe whatsoever Christ should enjoyne him . The d Iaylour also in this case , quickly became well affected to Paul and Silas . 4. The former sort , when they are troubled with horror of conscience , flie from God , and seeke no remedie , but such as is worldly and carnall , as jollitie , company-keeping , musicke , and other earthly delights , as in building , and in their lands and livings , according as their owne corrupt hearts , and as carnall men will advise them , whereby sometimes they stupifie and deaden the Conscience , and lay it asleepe for a time . Thus e Cain and f Saul allaied their distempered spirits . And if they have some godly friends , which shall bring them to Gods Ministers , or doe themselves minister to them the instructions of the Word , this is tedious , and irkesome to them , they cannot rellish these means , nor take any satisfaction in thē . But the other g are willing to secke to God , by seeking to his Ministers , h to whom God hath given the tongue of the learned to minister a word in season , to the soule that is wearie ; and though they cannot presently receive comfort , wil not utterly reject them , except in case of Melancholicke distemper , which must not bee imputed to them , but to their disease . And in application of the remedy , as there were two parts of the griefe , so they must find remedies for both , or they cannot be fully satisfied . First , they were troubled with griefe for feare of Hell , for taking away whereof , the bloud of Christ is applyed , together with Gods promise of forgivenesse to him that beleeveth , and a commandement to beleeve , all this is applied to take away the guilt and punishment of sinne . Secondly , they were troubled for sinne , whereby they had dishonored and displeased God , now unlesse also they feele in some measure , the grace of Christs Spirit healing the wound of sinne , and subduing the power of it , and enabling them at least to will and strive to please God , they cannot be satisfied . As it was with David , though God had said by the Prophet , e The Lord hath put away thy sinne , that is , forgiven it ; yet he had no comfort untill God had f created in him a cleane heart , and renewed a right spirit within him . Whereas if feare of Hell be off , it is all that the former sort care for . 5. As for the first sort , it may be , while they were afraid to be damned , they had some restraint of sinne , and it may be , made some proffers tending to reformation ; but when their terrours are over , and forgotten , then g like the dogge , they returne to their vomit , and like the sowe that was washed , to their wallowing in the mire of their wonted ungodlinesse . But as for them , whose terrours were preparations to Conversion , when they obtaine peace of Conscience , they are exceeding thankefull for it , and are made by it more fea●efull to offend . And although they may , and oft doe fall into some particular sinne , or sinnes , for which they renew their griefe and repentance ; yet , they doe not fall into an allowed course of sinne any more . Thus much in answer to the first doubt of Sanctification . Secondly , There are many , which doubt they are not sanctified , because of those swarmes and multitude of evill thoughts which are in them ; some whereof ( which is fearefull for them , to thinke or speake ) are blasphemous , unnaturall , and inhumane , calling Gods being , truth , power , and providence into question ; doubting whether the Scripture be the word of God , and many moe of this nature , having also thoughts of laying violent hands upon themselves and others , with many moe of that and other sorts , such as they never felt at all , or not so much , in their knowne state of unregeneracy , before they made a more strict profession of godlinesse , such as , they thinke , none that are truly sanctified are troubled withall . To resolve this doubt , know that evill thoughts are either put into men from without , as when k Satan doth suggest , or men doe solicite evill , thus l Iobs wife , Curse God and dye . Or they doe arise from within , out of the evill concupiscence of a m mans owne heart . And sometimes they are mixt , comming both from within and without . Those which come onely from Satan , may usually be knowne from them that arise out of mans heart , by their sodainenesse and uncessantnesse , namely , when they are repelled , they wil somtimes returne againe an hundred times in a day . Also they are unreasonable , and unnaturall , and withall are strange , and violent in their motions , taking no nay , but by violent resistance . Wheras , those which altogether , or in great part , are from mans owne corrupt heart ; they usually arise by occasion of some externall object , or from some naturall cause , and are not so sudden , and incessant , nor are so unnaturall , inhumane and violent . Now all those evill thoughts ( or thoughts of evill rather ) which are from Satan , or from mans putting them into you ▪ if you consent not unto them , but doe abhorre and resist them with detestation , they are not your sinnes ; but Satans , and theirs that did put them into you . They are your crosses , because they are matter of trouble to you , but they are not your sinnes , because they leave no guilt upon you . They are no more your sinnes then these thoughts , n Cast thy selfe downe headlong , and fall downe and worship me ( viz. the Divell , ) were Christs sinnes , if you consent not , but resist them , as CHRIST did . You should heedfully observe this . For if the Divell was so malicious and presumptuous , as to assault our blessed Saviour with such divellish temptations , casting into his head such vile & blasphemous notions and thoughts ; should you thinke it strange that he doth pester you with the like ? And if for all this , you have no cause to doubt , whether Christ were the Sonne of GOD or no , ( though the Divell made an ( if ) of it , and it was the thing the Divel aimed at , why then should it be doubted that any of Christs members may be thus assaulted , and yet have no cause for this , to question whether they be sanctified , or in state of grace ? For these in them are so far from being abhominable evils that ( being not consented to ) they , as I said , are not their sinnes . It is a peece of the Divels cunning , first , to fill a man full of thoughts for matter , abhominable , and then to be the first that shall put in this accusation and doubt , viz. Is it possible for any childe of God , for any that is sanctified with Gods holy Spirit to have such thoughts ? But consider well that an innocent Beniamin may have Iosephs cup put into his sacks mouth , without his privity or fault , by him , who for his owne ends , intended to make matter thereof wherby to accuse o Beniamin of theft and ingratitude . Was Beniamin any whit the more dishonest or ingrateful for all this ? A malicious Cutpurse having tempted a neighbour to jayn with him in cutting of purses , being denyed by him , doth craftily plot how to doe him a mischiefe , and meeting the said neighbor in a throng of people , cutteth another mans purse , and closely conveigheth it into his neighbours pocket ; and presently asketh if none have lost their p●●se , which being missed , hee po●●●eth at his neighbour , saying , that ●e suspecteth him ; who being taken and searched , the purse is found about him , yet you will judge this neighbour to be innocent . Sathan doth not want malice or craft in this kinde to play his ●●ates . Where he cannot corrupt men , yet there he wil ve● and perplexe them . But let it be granted that these blasphemous and abhominable thoughts , which trouble you , are indeede your sinnes , either because they arise from your owne evill heart , or because you did consent to them , they being cast in by others . If so , then you have much cause to grieve , and to repent , but not to despaire , or to say you are not Gods childe : For it is possible for a sanctified man to be made guilty , either by outward act , or by consent and approbation , or by some meanes or other , of any one sinne , except that against the holy Ghost ; yea of any blasphemy except that : now albeit a man be guilty of these vile , or blasphemous thoughts and doubtings , yet if he confesse and bewaile his sinne , even his blasphemy , if his heart ake at the thoughts thereof , if hee repent , beleeve , and aske mercy , it shall be forgiven him . For he hath our p Saviours word for it . And whereas you say you were not troubled with such abominable thoughts before that you made profession of an holy life . I answer , this is not to be wōdred at . For before that time the Devil and you were friends , then hee thought it enough to suffer you to be proud of your civill honesty , or , it may bee , to content your selfe with a meere forme of godlinesse , suppose that you were free from notorious crimes , as adultery , lying , swearing , &c. For when hee could by these more plausible wayes lead you captive at his will , he saw you were his sure enough already , what need was there then , that hee should solicite you any further , or to disturbe your quiet ? But now that you have renounced him in earnest , and that hee and you bee two ; you may bee sure , that he will attempt by all meanes to reduce you into your old state : or if he faile of that , yet as long as you live ( so farre as God shall permit ) hee will doe what hee can , to disturbe your peace , by vexing , and molesting you . Moreover , GOD doth permit this , for divers holy purposes . 1. To discover the Devils malice . 2. To chastise his children , and to humble them , because they were too well conceited of the goodnesse of their nature in their unregeneracy , or might be too uncharitable and censorious of others ; and too presumptuous of their owne strength since they were regenerate . 3. God likewise permitteth these buffetings and winnowings of Satan , as to prevent pride , and other sinnes , so to exercise and make proofe of the graces of his children ; to give them experience of their owne weakenesse , and of his grace , towards them , and strength in them , even in their weakenesse ; preserving them from being vanquished , albeit they fight with Principalities and powers and spirituall wickednesses . For q Gods strength is made perfect in mans weakenesse . That you , who are troubled with blasphemous and other abhominable thoughts , may be lesse troubled , or at least not hurt by them , follow these directions , which will ( 1 ) shew you how to arme your selves against them , before they rise o● be suggested . ( 2 ) How to carry your selves when they are i● you . ( 3 ) How both before , in and after your conceiving o● them . First , arme your selfe with evident proofes that there is a God that there is a divine , spiritual absolute , and independent Being from whom , and to whom a●… all things , and by whom a●● things doe consist . Next , confirme your selfe in a sure perswasion , that the Bible and holy Scriptures are the pure word of this onely true God. Then labour with your heart that it may so awe and love God and his will , that it he alwaies ready to rise against every motion to sinne , ( especially these of the worst ranke ) with loathing and detestation . To be assured that there is a God , Consider first the Creation , preservation , and order of the Creatures . How could it be possible that such a world could be made and upheld , or that there should be such an order , or subordination amongst creatures , if there were not a God ? The heavens give their influence into the ayre , water , and earth , these by vertue hereof and by their inbred properties , support & afford meanes to all living creatures . The creatures without sense serve for the use of the sensitive ; and all serve for the use of man ; who although hee be an excellent creature , yet of himselfe he is so impotent , that hee cannot adde r one cubit to his stature , nay , hee cannot make ſ one hayre white or blacke , therefore could not be the maker of these things . Moreover , If the Creatures were not limited and ordered by a superiour Being , they would one devoure another , in such sort as to bring all to confusion . For the savage beasts would eat up and destroy all the tame and gentle , the strong would consume the weake , the * Sea , if it had not bounds set to his proud waves , u would stand above the mountaines , and the Devill , who hateth mankinde , would not suffer a man to live at any quiet , if there were not a God , one stronger than the strongest creatures to restraine Satan , and to confine every thing to his place & order . How could there be a continuall vicissitude of things ? How could we have raine and fruitfull seasons , and your soules fed with food and gladnesse , if there were no x God ? Thus by the a Creation , the invisible things of God , that is , his eternall power and God-head are clearely seene ; for by these things which are thus made and thus preserved , he hath not left himselfe without witnesse , that God is , and that b hee made all things for himselfe , even for his owne glory . Secondly , If all things came by nature , and not from a God of nature , how then have Miracles ( which are many times against nature , and doe alwayes transcend and exceed the order and power of nature ) beene wrought ? For nature in it selfe ●oth alwayes worke ( even in its greatest workes ) in one and the ●●me manner and order . For Nature is nothing else , but the power ●● God set in the creatures to support them , and to produce their effects in a set order . Wherefore if any thing be from Nature , or from Miracle , it is from GOD , the one from his power in things ordinary , the other from his power in thing ▪ extraordinary ; wherefore , whether you look on things naturall , or above nature , you may 〈…〉 there ●● a God. Thirdly , looke into the admirable workemanship of but one of the Creatures , namely , your owne soule , and in it particularly into your Conscience ; whence are your fears that you shal be damned ? What need it ; nay , how could it trouble you , for you● blasphemous thoughts and other sinnes , if it were not privie to i● ▪ selfe , that there is a God which will bring c every thought ● judgement . Fourthly , make use of the eye of faith , whereby you may d ●● God , who is invisible , & that mor● distinctly , more certainely , an● more fully . Remember that it is the first principle of all Religion , which is first to bee learned , namely , e That God is , that all things are made by him , and that hee is a rewarder of all those , that so beleeve this , that they diligently seeke Him. That you may assure your selves , that the Scriptures are the word of God. Consider first , how infallibly true they are in relating things past , according as they were many hundred yeares before ; also in foretelling things to come many hundreds of yeares after , which you may see to have come to passe , and daily to come to passe accordingly : Which they could not doe if they were not Gods Word . 2. They lay open the particular and most * secret thoughts , lusts , and affections of mans heart , which it could not doe if it were not the word of him , that knoweth all things , in whose sight all things are naked and open . 3. They command all duties of piety , sobriety , and equity , and doe prohibit all vice , in such sort as all the writings and lawes of all men laid together , neither doe , nor can doe . 4. As the Scriptures discover a state of eternall damnation unto man , and f conclude him in it ; so they g reveale a sure way of Salvation , which is h such a way as could never enter into the imagination and heart of any man , or of all men together , without the Word and revela●●●n of the Spirit of GOD , w●●●● his wisedome found out , ●●d ordained this way . 5. The Script●●●● are a word of power , k almigh●●● beyond the power of any creature . pulling downe strong holds ; casting downe imaginations , and every high thing that exalteth it selfe against the knowledge of God , and bringing into captivitie euery thought to the obedience of Christ. 6. Lastly , the Scriptures have an universall consent with themselves , though penned by divers men , which argueth that they are not of any l private interpretation ; but that those holy men of God spake as they were moved by the holy Ghost . Much more might bee said to this point , but this may suffice . Moreover , Against temptations , to offer violent hands upon other or your selves , you must have these and like Scriptures in readinesse ▪ m Thou shalt not kill ; And n see thou doe thy selfe no harme , and such like . And that you may be prepared against all other vile temptations , possesse your hearts before-hand with this , that these are great wickednesses , and against God , against your God. When Ioseph could say , o Shall I commit this great wickednesse and sinne against GOD , no temptations could prevaile against him . Thus much for fore ▪ arming your selves against blasphemous and vile thoughts and temptations . In the second place ; When you are thus armed , whensoever these blasphemous and fearefull thoughts rise in you , or are cast into you , Take heed of two extremities . First , doe not contemne them so as to set light by them , for this giveth strength to sinne , and advantage to Satan . Secondly , Be not discouraged , nor yet faint through despaire of being rid of them , in due time , or of withstanding them in the meane time . For then Satan hath his end , and his will of you . But carry your selves in a middle course ; Plod not too much on them , dispute not too much in your selfe with them ; presume not of your owne strength , but , by lifting up of your hearts in prayer , call in GOD Sayd to resist and withstand them ; present some pregnant Scripture to your mind , such as is direct against them , whereby you may with an holy detestation resist them , according to CHRISTS example with ( p It is written . ) Now when you have done all this , then ( if it bee possible ) thinke on them no more . Thirdly ; Indevour at all times to make Conscience in the whole course of your life of your thoughts even of the least thoughts of euill , yea of all thoughts , and this will be a good meanes to keepe out all evill thoughts . If it cannot prevaile thus farre ; yet you shall have this benefit by it , when your heart can tell you , that you would in every thing please God , and that you make conscience of lesse sinfull thoughts than those vile ones with which you are troubled ; then you may be sure that you may be , and are Gods children , and are sanctified , notwithstanding those blasphemous thoughts and Devilish temptations . Againe , Some doubt they are not sanctified , because they have fallen into some of those grosse sinnes , yea , it may be into worse then those which they committed in their state of unregeneracie . I answer such . You are in very ill case , if you doe not belye your selves , and if so , you are in ill case , because you belye your selves . I advise you that have thus sinned in either , to repent speedily , and to aske forgivenesse . God by his Spirit doth as wel cal you to it , as he did Israel , saying , Returne to the Lord , thou hast fallen by thine iniquitie , take with you words , and turne unto the Lord and say unto him , take away all our iniquitie , and receive us graciously , then will God answer , I will heale your back-sliding , I will love you freely . You say that you are backeslidden , suppose it were so , he saith , I will heale your backsliding , &c. reade Ier. 3. 12. 13. Mic. 7. 18. 19. You must not doubt , but that grosse sinnes committed after a man is effectually called , are pardonable . It is the Devils policie to cast these doubts into your heads , wholly to take you up , by shutting out all hope of grace and mercie , that you might have no thoughts of returning , and seeking unto God for mercie ; But beleeve him not : he is a q Lyar. For it may befall one that is in state of grace , to commit the same grosse sinnes after Conversion , which he did before , if not greater than the same . Did not r David , by his adultery and murther , exceed all the sinnes that ever he committed before his Conversion . Did not k Salomon worse in his old age then even in his yonger dayes ? Did * Peter commit any sinne before ▪ his conversion , like that of denying and for ▪ swearing his Master ? Why were the fals of these Worthies written , but for a examples to us on whom the ends of the earth are come ? First , That a every one that standeth should take heede left he fall . Secondly , That if any be fallen into any sinne by any occasion , that he might rise again as they did , and that they may not despaire of mercy . No man ( though converted ) hath any assurance , except hee himself be in special sort watch ▪ full , and except hee have speciall assistance of Gods grace , to be preserved from any sinne , except that against the holy Ghost : But if he be watchful over his waies , and doe improove the grace of God in him after Conversion , seeking unto God for increase of grace , then he , as well as the Apostle b Paul , may be kept from such grosse sinnes as are of the foulest nature , otherwise not . Indeede they that are borne of God , have received the most sweet annointing of the Spirit , the seed of grace , which ever remaineth in them . Whence it is that they sinne otherwise in state of regeneracie , then they did in state of unregeneracie , in so much that the Scripture of truth ( notwithstanding the regenerates particular grosse sinnes ) saith , that whosoever is borne of God sinneth not , not that they are free from the act and guilt of sinne , for l in many things wee sinne all , saith Saint Iames , but because they m sinne not with full consent : They n are not servants to sinne : They doe not make a trade of sinne , as they did in their unregeneracie . Neither doe they sinne the o sinne unto death , which all unregenerate men may , and some do , yet for all this , it may , and oft doth come to passe , that partly from Satans malice , and power , and partly from the remaines of corrupt nature , partly from Gods iust iudgements on many , because they stood not on their watch , or because they were presumptuous of their owne strength , or because they were over-censorious and unmercifull to them that had fallen , that true converted soules may fall into some particular grosse sinne or sinnes ( for matter ) greater then ever before Conversion . Others yet complaine and say , they feare they have never repented , they feele that they cannot repent ; for they cannot grieve as they ought . They can poure out flouds of teares , more then enough for crosses , but many times they cannot shead one teare for sinne . They do nothing as they ought to doe . They live in their sinnes still . How then can they bee said to have repented , and to be sanctified . If by doing as you ought , you meane perfectly well in every point and circumstance of the Law ; never any meere man did thus ; If you could so doe as you ought ; What need have you of CHRIST to supply your defects , and to redeeme you ? But if by doing as you ought , you meane a doing according as God , now ( qualifying the rigour of the Law by the graciousnesse of the Gospell ) doth require of you , and in Christ , will accept of you ; namely , to p will and endevour in truth to doe the whole will of God ; then , if you will , desire , and endevour to mourne for sinne , to repent , and obey as you should , you may truly bee said to doe as you ought , and as you should . And in this case whatsoever is wanting to the perfection of deed ; Faith in Christ Iesus , who kept the lawfully , and as he ought , for you , doth supply the defect thereof , For q the righteousnesse of the Law is fulfilled in all ( though not fully by any ) which walke not after the flesh , but after the Spirit . And as for weeping at crosses , sooner and more than for sinnes , this doth not alwaies argue more griefe for one than for the other ; For weeping is an effect of the body , following much the temper thereof , also sense apprehendeth a naturall object , or matter of bodily griefe in such sort , that the body is wrought upon more sensibly , then when a spirituall object of griefe is onely apprehended by Faith. Wherefore bodily teares flow easily from sense of crosses , and more hardly from thoughts of sinne ; For spirituall obiects doe not ordinarily worke passions in the body , so soone , or so much as bodily and sensible obiects doe . Griefe for a crosse is more outward , and passionate , thence teares ; but spirituall griefe is more inward , sad , and soaking , in which cases , teares lye so farre off , and the organs of teares are so much contracted , and shut up ; that they cannot be fetcht , or wrung out , but with much labour . When you are bidden in Scripture to mourne and weep for your sins , nothing else is meant , but to grieve much , and to grieve heartily , as they doe , who weepe much at outward calamities , Besides , it is not unknowne that even in naturall griefe , dry griefe , is many times greater than that which is moistned , and overfloweth with teares . And some softer effeminate spirits can weep at any thing , when some harder spirits can weepe at nothing . As the greatest spiritual ioy is not expressed in laughter , so , neither is the greatest spirituall griefe expressed in teares . r God regards the inward sighing of a contrite heart ; more then the outward teares of the eyes . An s Hypocriticall Saul being overcome with kindenesse , and a t false-hearted Ahab , being upon the racke of feare , may in their quames and passions weepe , and externally humble themselves , and that in part for sinne ; when a deare child of God may not be able to command one teare . The time when Gods Children have most plentie of teares , is when the extremitie and anguish of griefe is well over ; namely , When their hearts beginne to melt through hope of mercy , Zach. 12. 10. And as for leaving sinne altogether ; Who ever did in this life ? Who ever shall ? Sith there is u no man that liveth , and sinneth not . But mistake not , you may through GODS grace have left sinne , when yet sinne hath not left you . For whosoever hateth sinne , and resolveth against it , and in the Law of his minde would not commit it ; but is drawne to it by Satan , and by the x law of his members : and ( after it is done ) doth not allow it , but disclaimes it with griefe ; this man hath left sinne . And if this bee your case , It may be said of you , as the Apostle said of himselfe : It is not * you that doe evill ; but it is sinne that dwelleth in you , that doth it . Many yet complaine , They cannot Pray , Reade , Heare , Meditate , nor get any good by the best Companies , or best conference which they can meete with . They are so dull , so forgetfull , so full of distractions , and so unfruitfull , when they goe about , or have beene about any thing that is good , that they feare they have no grace at all in them ; yea , it maketh them sometimes to forbeare these duties ; and for the most part to goe about them without heart . It is not strange that it should be so with you ; so long as there is a Satan to hinder you , and so long as you carry about the old man and body of sinne in you . Moreover , Doe you not many times goe about these holy duties remissely , negligently , onely cursorily and customarily without preparation thereunto , not looking to your feete , and putting off your shooes before you approach unto Gods holy things , and holy presence ? Doe you not many times set upon these holy duties in the power of your owne might , and not in the power of Gods might ; or have you not beene proud , or too well conceited of your selves , when you have felt that you have performed good duties with some life , or , are you sure , that you should not be spiritually proud , if you had your desirein doing al these ? Further , doe you not mis-call things ; calling that , no Prayer , no Hearing , &c. or no fruit , because you doe them not so well , nor bring forth so much , as in your enlarged spiritually covetous desires you long to doe , and have ? If it bee thus with you , then first mend all these faults , confesse them to GOD , and aske mercie . Next bee thankefull for your desires to Pray , Reade , Heare , &c. And for your longing to doe all these as you should ; Prosecute these desires , but alwayes in the sense of your owne insufficiencies , and in the power of Gods might , then all the forementioned duties shall bee performed with lesse difficultie , and with more fruit and comfort . Yet , because in all these duties you travell to heaven-ward against the hill , and your passage is against Winde and Tyde , and with a strong opposition of enemies in the way ; you must never looke to performe them without sense of much difficulty and little progresse in comparison of what you aime at in your desires . It concernes you therefore to plye your Oares , and to apply your selves , by all meanes , to a worke out your Salvation with feare and trembling : I meane , with feare to offend in any the aforementioned duties , not in feare that you have no grace , because you cannot performe them as well as you should , and would . For sith that you feele and bewaile your dulnesse , deadnesse , and unprofitablenesse in holy services , it argueth that you have life , because no man feeleth corruption , and disliketh it , by corruption , but by grace , I am sure that such as have no true grace , can , and doe daily , faile in all these duties , but either they find not their failings , or if they doe , yet they complaine not of them with griefe and dislike . If you heartily grieve , because you doe no better , your desires to doe as you should doe , are a true signe of grace in you . For that dutie is alwaies well done , in Gods account , where there is truth of indevour to doe it well , and true griefe that it is done no better . And whereas you say , that by reason of want of spirituall life in holy duties , you have beene made to neglect them altogether . I pray , what have you got thereby , but much griefe , ●●d unrest ? But tell me , how is ●● with you , are you pleased with your selfe in your neglect , or is it so that you can have no peace in your hearts , untill you set your selves diligently to do those duties again , as well as you can ? If so , it is a signe that you are not quite destitute of saving grace . Others , when they have beene at holy exercises , and in good company , have felt joy , and sweet comfort therein ; but afterward , oft-times much dulnesse hath suddenly seazed upon them ; Which maketh them fear they have not root in themselves , and that their joyes and comforts were not sound . This dulnesse after fresh-feeling-comforts may , and oft doth befall those , in whom is truth of grace , but commonly through their owne fault . And to speake to you ; It may be you were not thankfull to God for your joyes and comforts when you had them ; but did ascribe too much to your selves , or unto the outward meanes , by which you had them . Or it may be , you did too soone let goe your hold of these spirituall comforts , betaking your selfe to worldly businesse , or to other thoughts , before you had sufficiently digested these , and before you had committed them unto safe custodie , in so much that the Devill finding your comforts to lye loose , and unguarded , stealeth them from you ; or else happily the Lord knoweth that you are not able to beare the continuance of your joyes and comforts , but your hearts will be over-light , and over-joyed , and b exalted above measure , therefore either as just chastisements , or in his loving wisdome , GOD may suffer deadnesse in this sort to seaze upon you . There are also some , when they perceive , that some new commers on to Religion , which have not had one halfe of the time , and meanes to be good as they have had , yet out strip them in knowledge , faith , mortification , and willingnesse to dye , they cannot pray , nor yet remember or discourse of good things so well as they , wherefore they doubt of the truth of their own graces . It is more then you can certainly know , whether they have more saving grace than you ; for when you shall with a charitable eye looke upon the outside of anothers behaviour , and shall look with a severe and searching eye into the corruptions of your owne inside , you may easily , through modestie and charitie , thinke others better than your selves , and it is good for you so to doe ; an errour in that case , if you doe commit it , is tolerable . Many also can utter what they have , it may bee , better than you , and can make a small matter seeme much , and a little to goe far , when many times you in modestie may not set forth your selfe , or , if you would , cannot . Counterfeit Christians may make a greater shew then the true , who are not so apt to make a shew , or to put forth themselves . Also an hypocrite may have abilitie to pray and performe all externall exercises of Religion , by reason of his naturall parts and education , better then others who are more sincere . But let it bee granted , that many of short standing in the Schoole of Christianity , have got the start of you in grace : If it was through Gods grace accompanying their diligence , and from his just hand upon you , following your negligence , then they are to bee commended , and you are to be humbled , and to be provoked unto an holy aemulation by them to quicken your pace , and to double your diligence . But take heed that it be not your pride and selfe-love , which causeth that you cannot brooke it , that others should betterthan your selves . It may bee that it is not your fault , but it is from Gods abundant grace unto others , above that which you have received . For the Scripture maketh it evident , that God giveth unto severall men a differently according to his good pleasure , hence it was that b David became wiser than ●u teachers and ancients ; and the Apostle Paul attained more grace than those that were in Christ before him . GOD giveth unto some five Talents , when he giveth unto others but two ; Hee that had most given him , gained in the same space of time , twice as much as the other , yet he that gained but two Talents had his commendation , and his proportionable reward of his well-doing . For the Lord saith unto him also , Well done faithfull servant , enter into thy Masters ●●y . For he improved his Talents according to the measure of grace received , though hee gained not so much as the other . What though the little finger , or any other * inferiour members of the body , have not such excellent abilities , as the eye , the tongue , or some other parts , shall it therefore make question whether it bee of the body ? Take heede c that your eye bee not evill , because GOD is good . May not hee give as much to the last , as unto the first , and more if hee please ? Wee should rather bee thankefull for the increase of grace in others , then either to repine at them , or without groūd to conclude against the truth of our owne . For wee are much the better , if wee would see it , for others graces ; Gods kingdome is enlarged & strengthned thereby , the common good of Christs bodie , which is the Church , gaineth by it . Now the more excellent any member of the body ●s , according to his gifts & place , d the rest of the members should herein the more reioyce . Many yet will say , he that is truly sanctified , doth grow in grace , but I doe not . If you grow not , it is your sinne , of which you must repent . But you may grow in grace when yet you may thinke that you doe not . A tree may grow in the generall , when yet some particular branch may in part decay : so it may be with grace . Besides , true grace may grow most , when those in whom it is , may thinke that it groweth least ; namely , when through the sense of their not growing as they would , they are truly humbled , and stirred up to desire heartily , and to pray that they may grow , and to use all meanes whereby they may grow . Moreover , growth of grace , like the growth of trees , is as well out of sight , and under ground , in the root , even when it is outwardly nipt or driven in by the blasts and winters of afflictions , and manifold temptations , as when in Summer , in sight , above ground , it sheweth his growth in the branches , blossomes and fruit thereof . He that groweth inwardly in humilitie , and in a greater love and desire of holinesse , he groweth better indeed , though not bigger in his owne conceit . Lastly , Many yet will say , that their hearts remaine hard and stonie , yea , they say that they grow harder and harder ; wherefore they thinke that the stome heart was never taken out of them , and that they remaine unsanctified . Know , that there are two sorts of hard hearts . One e totall and not felt , which will not be broken nor brought unto remorse , either by GODS Threats , Commandements , Promises , Iudgements , or Mercies ; but obstinately standeth out in a course of sin , f being past feeling . The second is , An hardnesse mixt with some softnesse , this is felt and bewayled : This is incident to Gods Children ; of this the Church complaineth , saying unto God , g Why hast thou hardned our hearts against thy feare ? Now when the heart feeleth its hardnesse , and complaineth of it , is grieved , and disliketh it , and would with all a mans soule , that his heart were tender like h Iosiahs , so that it could melt at the hearing of the Word , this is a sure proofe that the heart is regenerate and not altogether hard ; but hath some measure of true softnesse , for it is by softnesse that hardnesse of heart was felt , witnesse your owne experience , for before the hammer and fire of the Word was applyed to your hearts , you had no sense of it , and never complained thereof . You must not call a heavie heart , a hard heart , you must not call a heart wherein is a sense of an indisposition to good , a hard heart , except onely in ●omparison of that softnesse , which is in it sometimes , and which it shall attaine unto , when it shall bee perfectly sanctified ; in which respect it may bee called hard . Whosoever hath his will so wrought upon by the Word , that it is bent to obey GODS will , if he knew how , and if he had power , this man whatsoever hard●esse hee feeleth , his heart is soft , not hard . The Apostle had a heart held in , and clogged with the i flesh , and the law of his members , that it made him to thinke himselfe wretched , because hee could not bee fully deliverd from it , yet wee know his heart was not an hard heart . Amongst those that are sanctified , there remaineth more hardnesse in the heart of some than in others ; and what with the committing of grosse sinnes , and a cursorie and slight doing of good duties , and through neglect of meanes to soften it , the same mens hearts are harder at one time than at another , of which they have cause to complaine , and for which they have cause to bee humbled , and to use all meanes to soften it ; But it is false , and dangerous , hence to conclude that such are not in state of grace , because of such hardnesse in the heart ; For as GODS perfectest Children on earth , k know but in part , and beleeve but in part ; So their hearts are softened but in part . SECTION 7. Removall of feares rising from doubts about falling from Grace . THere yet remaine many , who though they be driven up into so narrow a corner , that they cannot reply to the answers given to take away their false feares and doubts ; but they are inforced to yeeld , that they find that they now are , or at least have beene in state of grace , they now see they have beleeved , and have beene , and it may bee now are sanctified ; yet , this they feare , that they either are already fallen , or shall not persevere , but shall fall away before they dye Touching falling away from grace , first know , that of those that give their names to Christ in outward profession , there are two sorts . The first sort are such , who have received onely the a common gifts of the Spirit ; as first , illumination of the mind to know the mystery of Salvation by Christ , and tru●y to assent unto it . Secondly , Together with this knowledge , is wrought in them by the same spirit , a ●●●hter impression upon the affections , which the Scripture calleth a b taste of the heavenly gift , and of the good Word of GOD , and of the powers of the world to come ; By these gifts of the Spirit , the sou●es of these men are raised to an abilitie to doe more than nature , and meere education can helpe them unto ; carrying them further then nature or art can doe , by working in them a kinde of spirituall change in their affections , and a kinde of reformation of their lives . But yet all this while they are not ingrafted into Christ , neither are c deepely rooted , as the Corne in good groūd , nor yet are throughly changed and renewed in the inward man ; they have at best only d a form● of godlinesse , but have not the power thereof . Now these men may , and oft doe fall away , not onely into some particular grosse sinnes , of which they were sometimes after a sort washed ; but into a course of sinning ; falling from the very forme of godlinesse , and may so utterly loose tho●e gifts received , that they may turne Papists , Anabaptists , or may fall into any o●her Heresie , and in the end become very Apostates ; yet this is not properly a falling from grace . It is onely a falling away from the common graces or gifts of the S●irit , and from those graces which they did e seeme to have , and which the Church out of her charitie did judge them to have ; but they fall not from true saving grace , for they neuer had any . For if ever they had beene indeed f incorporated into Christ Iesus , and had beene sound members of his body , and in this sense had ever beene of us , as the Apostle Iohn speaketh , then they should never have departed from us , but should no doubt have continued with us . The second sort of such as have given their names to Christ , are such as are indued with true iustifying faith , and saving knowledge , and are renewed in the spirit of their minde ; whereby through the gracious and powerful working of the sanctifying Spirit , the Word maketh a deeper impression upon the will , and the affections , causing them not onely to taste , but which is much more , to feed and to drinke deepe of the heavenly gift , and of the good word of GOD , and of the powers of the world to come ; so as to digest them unto the very changing and g transforming them by the renewing of their mindes , and unto the sanctifying of them h throughout in their whole man , both in spirit , soule , and bodie ; so that CHRIST is indeed formed in them , and they are become k new creatures , being made partakers of the divine nature . Now concerning these ; It is not possible that any of them should fall away , either wholly , or for ever . Yet it must bee granted , that they may decline and fall backe so farre , as to grieve the good spirit of GOD , and to offend and provoke God very much against them , and to make themselves guiltie of eternall death . They may fall so farre as to a interrupt the exercise of their faith , b wound their Conscience , and may loose for a time the sense of Gods favour , and may cause him like a wise and good father , in his iust anger to chide , correct , & threaten them , making them beleeve hee will turne them out of doores , never to receive them into his heavenly Kingdome ; untill by renewing their faith and repentance , they returne into the right way , and doe recover GODS lo-ving countenance towards them againe . That you may understand and beleeve this the better , consider what grace God giveth unto his elect , and how , and from what they may fill : also you must observe well the difference that is betweene the sinning of the regenerate and unregenerate , together with their different condition wherin they stand , while they are in their sinnes . In the first act of Conversion , ( I speake of men of yeeres , and discretion ) GOD by his Word through his holy Spirit doth infuse an habit of holinesse , namely , an habit of Faith , and all other saving graces , this , every childe of GOD receiveth , when he receiveth that l holy annointing of the spirit , that which the Scripture calieth the m Seede remaining in him . Secondly , God by his gracious meanes and ordinances of the Gospell doth increase this habit and these graces . Now because every man that is truely regenerate , doth carry about with him the body of sin and corruption , and lyeth open daily unto the temptations of the world , and the divell , a truely regenerate man may be drawne , not onely into sinnes of ignorance , and common frailty , but into grosse sinnes ; whereby the light and warmth of Gods spirit may be so much chilled and darkned , that he may breake out into presumptuous sinnes . Yea , upon his negligent use , or omission of the means of spirituall life and strength , God may justly give him over to a fearefull declination in grace and backesliding : Yet the truely regenerate fal onely from some degrees of holinesse , and from certaine Acts of holinesse ; but not from the first infused habit of holinesse that o blessed seede ever remaineth in him . His falling is either onely into particular sinnes , and into much failing in particular good duties , or if it be towards a more generall defection , yet it is never universall , from the generall purpose of well-doing , into a generall course of evill . For the regenerate man doth never so sinne , as the unregenerate man doth , although for matter their sinnes may be all alike , yea , sometime those of the regenerate , greater . There is great difference in their sinnes , and manner of sinning . 1. Regenerate men may sinne of ignorance , but they are not o willingly and wilfully ignorant , as are the unregenerate in some things or other . 2. Regenerate men may commit , not onely the common sinnes of infirmitie ; into which , by reason of the remains of the lusts of the flesh , they fall often , such as rash anger , discontent , doubts , feares , dulnesse , and deadnesse of heart in spirituall exercises and inward evill thoughts and motions of all sorts ; but they may also commit grosse sinnes , such as are an open and direct breach of GODS Commandements ; yet those are done against their generall purpose , as David did , for p hee had said hee would looke to his wayes ; and hee had q determined to keepe Gods righteous iudgements . Yea , many times they are doneagainst their particular purposes , as * Peters denyall of his Master . They are not usually plotted , or thought on before , but ſ fallen into by occasion , or are haled and enforced therunto by the violent corruption of the affections , or sensuall appetites . Moreover , they doe not make a trade and custome of sinne : These kindes of sinnes doe not passe them any long time unobserved : but are seene , bewailed , confessed to GOD , and prayed against ; and are b●rthenous and irkesome to them , making them to thinke worse of themselves , and to become base in their own eyes because of them . But it is directly otherwise , usually , with the t unregenerate in all these particulars . 3. The regenerate may not onely commit sinnes grosse for matter , but presumptuous for manner , namely , they may commit them not onely against knowledge , but with a premeditated de●●eration and determination of will , as David did in the a murther of Ur●a● . But itis seldome , that a childe of GOD doth commit presumptuous sinnes : His generall determination and b Prayer is against them . It is with much strife , & reluctation of will , and with little delight , and content , in comparison . He never sinnes presumptuously , but when he is drawne thereunto , or forced thereupon by some over-strong corruption and violent temptation for the time , as David was , being over-eagerly bent to hide his sinne , and to save his credit : For c if he could by any means have gotten Vriah home to his wife , hee would never have caused him to be sl●ine . And although presumptuous sinnes cast him into a deadnesse & benummednesse of heart and spirit , in which he may ●●e for a time d speechlesse , and pr●yerlesse , as it was with David ; yet he feeleth that all is not well with him , untill he have againe made his peace with God ▪ And when he hath the ministery of GODS powerfull word , to make him plainly see his sinne , then he will e humble himselfe & reforme it . The unregenerate nothing so . 4. Lastly , a regenerate man may fall one degree further , namely , He may so loose his first love , that he may ( though I cannot say fall into utter Apostacy ) yet decline from good , very far , even to a coldnesse and remissenesse in good duties , even in the exercises of Religion , if not to an utter omission for a time . The life and vigor of his graces may suffer sensible Eclipses , and decay . f Asa , a good King , yet went apace this way , as appeareth by his g imprisoning the good Prophet , and in oppressing the people in his latter dayes , and in trusting to the Physicians , and not seeking to God to be cured of his disease . And k Salomon the truly beloved of GOD in his youth , went further back , giving himselfe to all manner of l vanities , and in his old age did so dote upon his many wives , that he fell to Idolatry , or at least became accessory , by building them m Idoll Temples , and accompanying them to Idolatrous services , in so much that it is said , they turned away his heart after other gods , and his heart was not perfect with the Lord his God , as was the heart of Divid his Father . Yet there is a wide difference betweene these backe-slidings , and the Aposta●ies of men unregenerate . For these doe not approve nor applaud themselves in those evil courses , into which they are back slidden when ( out of the heat of temptation ) they doe thinke of them ; neither have the regenerate full content in them , but finde vanity , and vexation in them , as Salomon did , even in the dayes of his vanitie . They doe not in this their declined estate , hate the good generally , which once they loved , but looke backe upon it with approbation ; and their heart secretly inclineth unto a liking of it , and of them that are , as they once were ; so that in the midst of their bad estate , they have a mind to returne , but that they are yet so hampered , and entangled with the snares of sinne , that they cannot get out . Lastly , they in Gods good time , by his grace , doe breake forth out of this Eclipse of grace , by the light whereof they ●●e their nakednesse and folly , and are ashamed of their back-sl●ding and revolting ; and they againe aoe their first workes . And with much adoe , recover their wonted joyes & comforts , thogh it may be never with that life , lustre , and beautie , as in former times , and that as a just correction of their sinne , that they may be kept humble , and be made to looke better to their standing all the dayes of their life by it . It is not so with hypocriticall professours , who never were truly regenerate ; but quite contrary , as you may observe in the Apostacies of b Saul , and of c King Ioash , and Simon Magus , & others . Th●se differences rise hence , because that the common graces of the unregenerate are but as flashes of lightning , or as the fading light of Meteors , which blaze but for a while ; and are like the water of Lana-fl●nds , which , because they have no spring to feede them runne not long , and in time may quite be dryed up . But the saving graces of the regenerate , receive their light , warmth , and life , from the Sunne of righteousnesse , therefore can never be totally or finally Eclipsed . And they doe rise from that Well and d Spring of living water which cannot be drawn dry , or●o dammed up , or stopt , but that it will runne more , or lesse , unto eternall life . As the regenetate man doth not sinne in such sort as the unregenerate , with all his heart , so neither is hee when he hath sinned , in the same state and condition , which the unregenerate is in . Hee is in the Condition of a Sonne , who notwithstanding his failings , e abideth in the house for ever ; but not as the other , who , being no sonne , but a servant , is for his misdemeanor turned out , and abideth not in the house for ever . Although the regenerate as well as the unregenerate doe draw upon themselves , by their sinnes , the simple guilt of eternall death , yet this guilt is not accounted , neither doth it redound to the person of the truly regenerate , as it doth to the other ; because Christ Iesus hath so satisfied , and doth make f intercession for his owne , that his death is made effectuall for them , but not for the other . Their Iustification and Adoption by Christ remaine unaltered , although many benefits flowing from thence , are , for a while , justly suspended , they remaine children still , though under their Fathers anger ; as * Absolom remained a sonne uncast off , not dis-inherited by David , when yet his Father would not let him come into his presence . This spirituall Leprosie of sinne , into which Gods Children fall , may cause them to bee suspended from the use and comfortable possession of the Kingdome of God , and from the enjoyment of the privileges thereof , untill they bee cleansed of their sinne by renewed faith and repentance . Yet , as the g Leoper in the Law , had still right to his house and goods , albeit he was shut out of the City for his Leprosie ; so the truly regenerate never loose their right to the Kingdome of heaven by their sinnes . For every true member of Christ is knit unto Christ by such everlasting bonds , whether we respect the relative union of Christ with his members by faith to Iustification , which after it is once made by the spirit of Adoption , admitteth of no breach or alteration by any meanes : o● whether we respect the reall union of the Spirit , whence floweth Sanctification , which though it may suffer decay , and admitteth of some alteration of degrees , being not so strong at one time , as at another , yet can never quite be broken off , as hath beene proved ; these bands , ● say , are so strong , and lasting , that all the powers of sinne , Satan , and Hell it selfe h cannot sever the weakest true member from Christ , or from his love , o● from Gods love towards him in Christ . This strength of grace , that keepeth men from falling totally or finally from CHRIST , doth not depend upon the strength or will of him that standeth , but on the i Election , and determination of him that calleth . And whereas it may bee demanded , why a man being at his highest degree of holinesse , that ever he attained , at which time hee had most strength , did yet fall backe more than halfe way , may not as well , or rather fall quite away ? I answer , It is not in respect of the nature of inherent holinesse in him ; for k Adam had holinesse in perfection , yet fell quite from it . There is nothing in the nature of this grace and holinesse , excepting onely in the root whence it springeth , but that a man may now also fall wholly from it . But it is because grace is now setled in man upon better termes . For the little strength we receive in regeneration , is ( in point of perseverance ) stronger then the great strength which the first Adam received in his Creation . Adam was perfectly , but changeably holy , Gods children inregeneration are made imperfectly , but m unchangeably holy . This stability of grace now consisteth in this , for that all that by faith , and by the holy Spirit are ingrafted and incorporated into Christ the second Adam , have the spring and root of their grace founded n in him ; and not in themselves , as the first Adam had . They are n stablished with their brethren in Christ . Wherefore , all that are actuall members of CHRIST cannot fal from grace altogether ; For as o Christ dyed to sinne once , and being raised from the dead dyeth no more ; so every true member of Christ , having part with him in the first resurrection , dye no more , but live for ever with Christ . For all that are once begotten againe unto a lively faith , and hope , by the resurrection of Iesus Christ from the dead , to an inheritance incorruptible , p are kept , not by their owne power unto Salvation , but by the power of God through faith in Christ Iesus . Now , that a man effectually called , can never fall wholly , or for ever from state of grace , I in few words reason thus . If Gods d Counsell , on which mans Salvation is founded be sure and unchangeable , and if his e calling be without repentance . If Gods love be unchangeable and altereth not , but f whom God once loveth actually , him he loveth to the end . If g Christs office of Prophet , Priest , and King , in his teaching , satisfying , and making intercession for , and in his governing his people , bee after the order of Melchisedecke , unchangeable and everlasting , he everliving to make intercession for them : and h if his undertaking in all these respects with his Father , not to lose any whom he giveth him cannot be frustrate . If the i Seale and earnest of the Spirit be a constant Seale , which cannot be razed ; but sealeth all in whom it dwelleth unto the day of Redemption . If the k Word of truth wherewith the regenerate are begotten , be an immortall seed which when once it hath taken a conception , and hath taken roote , doth live for ever . If God be constant and faithfull in his promise , and omnipotent in his power , to make good this his word and promise , saying , I will make an everlasting Covenant with them , that I will not turne away from my people and children , to doe them good , but I will put my feare in their hearts , that they shall not depart from me . Then from all , and from each of these propositions , I conclude , that a man once indeede a member of Christ , and indeede in state of grace , shall never totally or finally fall away . The patrons of the doctrine of falling from grace , when they cannot answer the invincible arguments which are brought to prove the certainetie of a mans standing in state of Salvation ; they make a loud cry in casting in certaine popular obiections , such as are very apt to take with simple , and unstable people . They first come with suppositions , and aske this and like questiona : If David and Peter had dyed in the act of their grosse sinnes , whether should they have beene saved or no. I answer , we have an English Proverbe , What if the skye fall ? Propositions are but weakely grounded on meere suppositions . I aske them why did they not dye in the act of their sinne ? Well , say they had dyed in the act of their sinne , they could not dye in their impenitency , they in an instant might returne to GOD , and relye on CHRIST , or at least , if sudden death had surprised them , their generall repentance and faith in Christ which they had before their fal should have stood them instead . For their Iustification and Adoption was no whit impayred , though their Sanctification was somewhat diminished . But we must beleeve Gods promise , and the issue will be this ( though wee cannot alwayes tell how ) that l God will so guide his Children with his Counsell , that afterward hee will receive them to Glory . Secondly , they object violently , seeming to stand much for God and godlinesse , that this doctrin of not falling wholly from God , and of certaintie of Salvation , after a man is once in state of Grace , is a doctrine of licentiousnesse and carnall libertie , causing men to be negligent in the use of meanes of grace , and carelesse of their standing ; For when they once know they shall not be damned , they wil live as they list ; say they . First , I appeale to ancient and daily experience , both in Ministers and people . For those who have beene most assured of Gods favor , and of their saluation , have beene and are more frequent in preaching , more diligent in hearing , and have used all good means of salvation more conscionably and more constantly then those of the other opinion , and have beene most holy and most strict in their lives . But the doctrin of these that teach falling away totally & finally from grace , they being the enhansers of free will , on which all the fabrick of their building hangeth , is rather a doctrine opening a gap to licentiousnesse : For they conceiving that they may convert if they will , cannot but thinke that they are not so unwise , but that they will , and shall convert before they dye , therefore take liberty to live as they list in the meane time . Secondly , the Scriptures , the ingenuitie of saving Faith , and all sound iudgement doe reason quite contrary . For the certaintie of the end doth not hinder , but incite and encourage men , in the use of all good meanes which conduce unto that end . Christ knew certainely that he should attaine his end of Mediatorship , viz. the salvation of mens soules , and that of the Gentiles , as well as of the Iewes , this was no cause , why he might bee slacke in the meanes , but God saith not withstanding to our Saviour , m Aske of me , and I will give thee the Heathen for thine inheritance . Was there ever any more earnest in praier , or more longing to finish his worke , than our n blessed Saviour , although he was infallibly certaine that hee should save and glorifie man , & that God would glorifie him ? When o Daniel knew certainely the time of deliverance out of Captivity , he was not hereby carnally secure , and slacke in the use of all good meanes to speed and hasten it ; but betaketh himselfe to fasting & prayers , that Gods people might be delivered . Because God had assured David that he would build him an house , therefore ( saith hee ) p thy servant hath found in his heart to pray , viz. that thou wouldst establish it . What child is there that hath any ingenuitie or goodnesse of nature in him , wil sleight and neglect to please his Father , because he hath assured him of a large inheritance , or because his inheritance is entayled upon him ? Moreover , the greater certainty any man hath that his sinnes are pardoned , and that hee ( throgh Gods grace ) now is , and shall abide , in state of Salvation , the more he will apprehend the unspeakeable love of God to him in him in Christ Iesus , which will cause the same man to a love much , which much love of him to Christ , wil cause him b not to live as he list , but to keepe the Commandements : and ( as the Apostle saith ) even c constraine him , and will cause that his Commandements shall not be d grievous , but delight some to him . But doe these objecters thinke thus , and doe they inferre this in earnest ? Doe they thinke , that themselves are or were at any time in state of grace ? If yea , I hope they will not say , they are or were made more dissolute and more sinfull by it ; If no , then it is no maruell that they make these inferences . For it hath ever beene the manner of such as were without grace , and not indeed in state of grace , to wrest and pervert the doctrines of grace , making them to be unto them Licences , and q occasions of wantonnesse and licentiousnesse . As thus . If where sinne abounded , grace abounded much more ; then say they , r Let us sinne that grace may abound . And if we are not under the Law but under grace , then let us sinne , because wee are not under the Law , but under grace . But as any man hath truth of grace , the more he knoweth it , the more hereasoneth , otherwise Ezra having not onely a hope , but was in possession of that which God had promised ; He doth not say , now we may live as we li●t , but saith , s should we againe breake thy Commandements . An honest hart maketh the same inference from spirituall deliverances . The Scripture from abundance of Gods grace , and from the certainty of it , doth reason for grace and for obedience , t How shall wee that are dead to sinne , live yet therein . And in another place the Apostle Iohn saith , We know that we are the Children of God , &c. but what is the inference ? Is it we may now sinne , and live as wee list , because wee know that when Christ shall appeare , we shall be like him ? No. the holy Apostle inferreth this , u Hee that hath this hope , purgeth himselfe as he is pure . SECTION 8. A removall of sundry doubts in particular , about falling from Grace . NOtwitststanding all that hath beene said , touching certaintie of perserverance in grace , after that a man is indeed in state of grace ; many will doubt they shall fal away , for they feare that all their Religion hath been but in Hypocrisie , and in forme onely , but not in power ; now such may fall away , as hath beene said . If it were true , that all which you have done were in Hypocrisie , then untill you repent of your Hypocrisie , and be upright , you may justly feare as much ; yet you must not desperately conclude , that you shall fall away from your profession ; but be you quickned and stirred up by this feare to abandon Hypocrisie , and to serve the LORD in sinceritis ; and hereby make your calling and election sure , that you may not fall , and then you have Gods word for it , that a you shall not fall . Many thinke that they are Hypocrites , which yet are sincere ; wherefore try whether you be an Hypocrite or upright , by the signes of uprightnesse before delivered , Chapter 12. Sect. 1. Onely , for the present , note this ; When was it knowne , that an Hypocrite did so see his hypocrisie , as to have it a burden to him , and to be weary of it , and to confesse it , and bewaile it , & to aske forgivenesse thereof hartily of God ; and above all things to labour to be upright ? If you finde yourselves thus disposed against Hypocrisie , and for uprightnesse , although I would have you humbled for the remainder of hypocrisie , which you feele to be in you ; yet chiefly I would have you to be thankfull to God , and to take comfort in this that you feele it , & dislike it : thank God therfore for your uprightnes , comfort your selves in it , and cherish and nourish it in you , and feare not . Moreover , consider this , How can it justly bee conceived that hee should be an Hypocrite , that from an inward principle , from the inward motions of his owne heart , shall , with a setled and deliberate will , out of love to God and goodnesse chiefly , and out of hatred of sin , resolve , to his power , to abstaine from all sinne , and to doe whatsoever he shall know to bee his duty , and withall prayeth heartily unto God for grace to that end , truly endevouring the same , having a carefull eye , not onely to the matter of what he doth , but to the manner and truth of it , being truly grieved when he faileth in either ? You being such a one , how dare you at once offer wrong to your selfe , and to Gods grace in you , by judging your selfe to be an Hypocrite ? Others object , that they are already fallen farre backe from what they were ; They doe not feele so much zeale and fervencie of affection to goodnesse , nor against wickednesse ; nor yet doe they now feele those comforts and cleare apprehensions of GODS favour towards them , as they did in their first Conversion . It may be that you are fallen back , and have lost your first love , whence all which you have objected will follow ; but may it not befall a particular childe of GOD to have lost his first love , as well as a b whole Church , the Church of Ephesus ? You could not for that conclude that Ephesus was no Church , neither can you hence conclude , that you are none of Gods children , or that you shall not hold out unto the end . But if it be so , be willing to see your sinne , and to be humbled and repent heartily of it ; follow the Counsell of Christ , c Remember whence you are fallen , repent , and doe your first workes , ( and certainely * Gods childe shall have grace to repent ) then you d enduring to the end shall not bee hurt of the second death , notwithstanding that sinne of yours in losing your first love . But it may , and it oft doth happen , that a true child of God doth in his owne feeling thinke he hath lesse grace now , than at first , when yet it is not so ; The reasons of his mistake may bee these . At the first , a truly regenerate man doth not see so much as afterward hee doth . At first you had indeed the light of the Sunne , but as at the first spring and dawning of the day , whereby you saw your greater enormities , and reformed many things , yea , ( as you thought ) all : but now since , the Sunne being risen higher towards the perfect day , shining more clearely , it commeth to passe , that in these beames of the Sunne ( as when it shineth into an house ) you may see many motes , and very many things amisse in your heart and life , which were not discovered , nor discerned before ; you must not say you had lesse sinne then , because you saw it not , or more sinne now , because you see more . For as the eye of your minde , seeth every day more clearely , and as your hearts grow every day more holy ; so will sin appeare unto you every day more and more , for your constant humiliation , and daily reformation . For a Christian , if he goe not backeward , seeth in his latter time more clearely a far off , what is yet before him to be done , and with what an high degree of affection hee ought to serve God , & to what an height of perfection he ought to raise his thoughts in his holy ayme , which in the infancie of his Christianitie hee could not see ; Hence his errour ; Even as it is usuall for a novice in the V●iversitie , when hee hath read over a few Systemes , and Epitomes of the Arts , to conceit better of himselfe for Scholarship , than when hee hath more profound knowledge in those Arts afterwards , for then he seeth knottie difficulties , which his weake knowledge , being not able to pry into , passed over with presumption of knowing all . Secondly , Good desires and feelings of comforts are sudden , strange , and new at first , which suddennesse , strangenesse , and newnesse of change out of state of corruption and death , into the state of grace & life , is more sensible , and leaveth behinde it a deeper impression , than can possibly be made after such time that a man is accustomed to it : or that can be added by the increase of the same grace . A man that commeth out of a close , darke , and stinking Dungeon , is more sensible of the benefit of a sweet aire , of light , and libertie the first weeke , than he is seven yeares after he hath enjoyed all these to the full . Let a meane man be raised suddenly , and undeservedly unto the estate and glory of a King , he will be more feeling of the change , and will be more taken and exalted in his conceit with the glory of his state for the first weeke or moneth , than at ten yeares end , whē he is accustomed to the heart and state of a King , yea more , than if at ten yeares end , he happen to have the accession of another Kingdome unto him , and though double power and glory bee conferred on him . Thirdly , GOD for special causes doth tender his Scholars , when they first enter into Christs Schoole ; In like manner doth he de●dle and deale with his Babes in CHRIST , before they can goe alone . Doe not wise Schoole-masters ( the better to enter and encourage their young and fearefull Scholars ) shew more outward expressions of affection & kindnesse towards them , and forbeareth to exercise Schoole-discipline on them , the f●ist weeke that they come to Schoole , yea , it may bee , shew more countenance and familiarity towards them their first weeke , then ever after , untill the time that they send them to the Vniversitie ? And hath not a young chilae more attendance , and fewer falls in his , or her infancie , while it is carried in the arms , or led in the hands of his father or mother , then when it goeth alone ? But when it goeth alone , it receiveth many a fall , and many a knocke ; yet this doth not argue lesse love in the parents , or lesse strength in the child now , then when it was but one or two yeares old . Fourthly , Albeit Gods trees e planted in his Courts , alwayes should , and usually doe , in their age , beare more and better fruit , then they did or could doe in their youth ; yet these , through a false apprehension of things , may judge thēselves to be more barren in their age , then they were in their youth . It may be , you feele not in you that vigour , heat , and abilitie to performe good duties now in age , as you did in your younger dayes ; But may not this arise from naturall defects , as from want of memorie , want of quicknesse of wit , and from want of naturall heate and vigour of your spirits , all which are excellent hand-maids to grace . You may observe this in those elder people , that studie to approve themselves to God untill their age , and in their age , they have these naturall defects recompenced with other better and more lasting fruit , as with more staydnesse , and soundnesse of Iudgement , more humility , more patience , and more * experience , where with their gray hayrs are crowned , they continuing in the way of righteousnesse ; Looke for these , and looke to approve your selves in these in your age , and these will prove more beneficiall to you , than your fresh feelings , and your sensibly-felt zeale in your younger times . There are yet others ( it may be the same ) when they observe that many who are of longer standing than themselves , who have had much more knowledge , and have made a further progresse in the practice of godlinesse than they , are yet fallen fear fully into some grosse sinne , or sinnes ; yea , some of them are departed from the faith , & have embraced with f Demas this present World , either in the lust of the flesh , the lust of the eye , or pride of life ; They are some of them fallen to Popery , or to some other false Religion ; Wherefore they feare that they shall fall away also , and that their hearts will deceive them in the end . That the falls of others should make all that doe stand g to take ●eede lest they fall , is according ●o the expresse will of God. It is ●● high point of wisedome for ●ou to observe and doe it . Like●ise to feare so much as to quicken you to watchfulnesse and ●●ayer , is an holy and commendable feare : But to feare your totall or finall falling away , onely because some that have made profession of the same Religion are fallen , is without ground . For it may bee , those which you see to be fallen away , never had any other than a forme of godlinesse , and never had more than the common graces & gifts of the Spirit . For if they be quite fallen from the faith , it is because h they were never soundly of the faith . Moreover , grant that some of them which are ●●●●n had saving grace ; may they not with David , and k Salomon recover their fals ? This you should hope and pray for , rather than by occasion of their falls , to trouble your selfe with false and fruitlesse feare . Last of all , some yet feare that if persecution should come because of the Word and the Religion which they doe professe , that they should never hold out , but should fall away . Doe you thus feare ? Then buckle close unto you the l compleat armour with the girdle of sinceritie , exercise your selves before-hand at your spirituall weapons ; make and keepe your peace with GOD , under whom at such times you must shelter your selves , & by whose power it is that you must stand in that evill day . But know , that a child of GOD need not feare persecution with such discouragefull and such desperate feare , neither should you ; for this will but give advantage to your enemies of all sorts , and will make your ●●andsfeeble , & your hearts faint . Raise up your spirits , and chase way your feare thus . Consider he goodnesse of your cause . Consider the wisedome , ●valour , and prowesse of him that hath already ●edeemed you with his bloud , who hath already led captivitie ●aptive , who is your Champion , and hath engaged himselfe for you , not to leave you , untill he hath brought you to glorie ; I meane Christ Iesus , who is Lord of heasts , under whose Banner you fight in your whole Christian warfare . Consider likewise , the faithfulnesse of Gods promise , made to all his Children concerning his presence , and helpe in time of persecution , commanding them not to take thought thereabout , having promised to give them a m mouth and wisedome , which all their adversaries shall not be able to resist . And suppose that you have , or at least feele that you have but little strength , yet consider ( if it bee cherished & thankfully acknowledged ) what this will doe ; it will cause you to keepe * Gods word , and that you shall not deny Christs name : and it hath a promise of being kept from the houre of temptation that shall come upon all the world , to try them that dwell upon the earth , you shall be kept at least from the hurt of the temptation . Consider last of all , the blessed experience , which the holy Martyrs have had of GODS love and helpe ( according to his promise ) in their greatest persecutions , and fiery trialls . Observe the wisedome and courage of those who in their owne nature were but simple and fearefull . Reade the Booke of Martyrs next unto the Scriptures for this purpose , and through GODS grace , though you were naturally as feareful as Hares , you , when you shall bee called to it , shall be as couragious as Lyons . It is not hard for you to know now , whether you shal be able in time of persecution to stand fast and not fall away . If you now in the peace of the Gospell can deny your selves in your lusts , in love to God , and for Conscience sake towards him , and can rather part with them , than with the sincere following of CHRIST , then you shall be able , and you will deny your selves in the matter of your life , if you be put to it in time of persecution , rather than deny CHRIST . For this first is as difficult as the latter ; and the same love to GOD , and Conscience of duty which doth now uphold you , and beare you through the one , will then rather uphold , and beare you thorow the other . For in times of triall and suffering for his name , you may looke for his more speciall assistance . Wherefore I doe wish all that are troubled with false feares , to rest satisfied in these answers to their doubts , and I would have them give over calling their Election , Gods love , their Iustification , their Sanctification , or their finall perseverance into question : but rather fill your selves with hope and assurance of GODS favour , ( I speake still to burdned Consciences ) comforting your selves therein , abounding in thankesgiving to GOD for what you have , rather than repining in your selves for what you want . Yet I know there are some ( as if they were made all of doubting ) will object , my heart is deceitfull , I doubt all is not , I doubt all will not be well with mee . If your heart bee deceitfull , Why then doe you beleeve it , when it casteth in these doubts , And why doe you trust to it more than unto the evidence of the Word , and Iudgement of Gods faithful Ministers , who by the Word give most satisfying resolutions to your doubts ? which also doth minister unto you matter of assured hope and comfort . Another will say , I doe even faint in my troubles , and in my feares , and I am ready to give over all , what shall I doe ? What would you have me to doe ? Your case is not singular , many other have beene , and are in this case ; It is no otherwise with you , than it was with the Psalmist and Ionah ; Doe as they in that their fainting did ; First , give not over , but remember God , call upon him , give him no rest . Secondly , trust on him , and * wait untill you have comfort : That holy man of GOD said , n My flesh and my heart faileth , but GOD is the strength of my heart , and my portion for ever . Likewise o Ionah , ● said I am ●ast out of thy sight , yet I will looke againe toward thine holy Temple . And againe , when my soule fainted within mee , I remembred the Lord , and my prayer came up unto thee , into thine holy Temple , that is as if he had said unto God , I prayed unto thee in the name of Christ , and thou didst heare me . When you walke in the darkenesse of affliction , and inward discomfort , Hee , to whom God gave the tongue of the learned , to speake a word in due season to him that is wearie , giveth you counsell , ( and whose wil you in this state of yours follow , if not his ) his counsel is this saying , p Who is among you that feare the Lord , and obey the voyce of his servant , that walketh in darkenesse and hath no light ? Let him trust in the name of the Lord , and stay upon his God. Marke it , He that feareth and obeyeth , yet may bee in darkenesse and have no light ; what darknesse is this , but that spoken of , vers . 4. viz. an afflicted wearie soule , without light of comfort ? And men , thus distressed , must trust in the Lord , and stay on their God. Yet these poore soules ( who , whether they should be sharply reproved , or pitied more , is hard to say ; I am sure they deserve both ) will yet object strongly . It is true , they that feare God and obey him , may trust in the Lord , and stay upon God. And he hath made most rich promises to thē that know him , that doe ▪ feare and obey him . See , here is promise with condition ( saith one ) I must feare the Lord , I must obey him , I know God will doe his part , if I could doe mine , but these I doe not , what warrant then , or ground have I to looke for comfort , or any thing at Gods hand , for his promises belong not to me ? I know well that with this doubt the Devill doth much perplexe the afflicted soules of many of Gods dearest children , and by it keepeth off all the remedies which Gods Word can afford , so that they cannot fasten and doe them good . For the propositions of the Word are easily assented unto ; but all the matter lyeth in the application of them to the wound . It is still put off and keepe his Commandements : there he promiseth with Condition : here he absolutely promiseth those on whom hee intendeth to bestow these blessings , that he will put his feare in their heart , that they may be capable of them : And , which is more , to the end that men might repent , beleeve , and live godly , which is the Condition to which the promise of forgivenesse and Salvation is made , God declareth that he hath raised Christ and exalted him to be a Prince and a Saviour for to give this faith and repentance , that their sinnes may be forgiven , and their soules saved by him . I pray consider well whether al these promises of this sort be not made absolutely on GODS part , and without any Condition on mans part . Wherefore , whereas God hath made many excellent promises of free and great rewards ; as , to heare the prayers , and to fulfill the desire of them that feare him , and to give life and glory to them that beleeve & obey him , and that do hold fast the confidence , and the rejoycing to the end ; you see that here are promises of the first sort made with a kinde of Condition : But that GOD will give his people both to will and to doe these things required in the condition , he hath absolutely promised , as hath beene clearely proved . If you yet reply and say , are not these latter promises made under condition of our well using the outward meanes thereof , such as hearing of the Word , prayer , &c. GOD indeede commandeth these meanes to be used ; and , if we performe them aright , God will not faile to blesse the good use of these meanes ; but this well using them is not in our owne power , neither is it a Condition for which God is necessarily bound to give Faith , and to plant his feare in our harts , any otherwise than by his promise ; but it is a Condition by which he hath ordained ordinarily to give these graces to al which in the use of them shall waite upon him for them . For both the giving of his word , and the giving us minds to heare the Word , and the opening of the heart to attend , and the convincing and alluring the heart to obey ; hang all upon those absolute promises . u They shall be all taught of God , and the rest before mentioned . Wherefore , let none of yeares thinke that without hearing , praying , and the right using of Gods ordinances , they shall ever have faith , and the feare of God wrought in them , or shall ever come to Heaven . For wee are commanded to pray , heare , &c. and that in Faith , or else we can never looke to receive any thing of the LORD . And doing what lieth in manspower in the right using the meanes of Saluation is of great consequence , although it be not a sufficient cause to move GOD necessarily to give grace ; For I am perswaded that the best should have more grace , if they would doe what in them lay continually , to make good use of the outward meanes of grace ; and the worst should be guilty of lesse sinne , if they would doe what in them lay to profit by the good use of the said meanes . And the neglect or abusing of the means , is sufficient cause why God should not onely withhold grace , but condemn men for refusing it . But some will yet say , let all which hath beene said be granted , I finde that God hath not fulfilled these his absolute promises to me , for I doe not yet feare God and obey . How can I hope ? How can I choose but feare my estate ? Let this for the time be granted , that God hath not planted his feare in your heart , &c. as yet ; May hee not doe it hereafter ? Sith hee hath made unto you such excellent promises , to fulfil them without condition on your part , but that you should onely use the meanes , and waite . Will you not give him leave to fulfill them in his owne time ? And will you not waite , and be glad if they may be fulfilled at any time ? Times and seasons of Gods communicating his graces , are reserved to be at his owne disposing , not at ours . It should be your care onely to be present at GODS Ordinances , and when you reade or heare the Word or will of God , to indevour to beleeve and obey it : As when hee saith ; Thou shalt love the Lord thy GOD with all thy heart . Thou shalt beleeve in the name of the Lord thy God , and trust in his Name . Thou shalt obey the voyce of the Lord thy God , and serve him , and such like . Attend to the Word heedfully , and because this Word is infallibly true , and excellently good , bring your thoughts and heart to beleeve , and to approve it , and say within your selves , these are true , these are good , this I ought to doe , this I would beleeve , and doe ; Lord helpe mee , and I will doe it , a O that my wayes were directed to keepe thy statutes . In such like agitations , and reasonings of the reasonable soule , it pleaseth GOD to give his grace both to will , and to doe his Commandements . But , secondly , doe not say , that you have not faith , and the feare of God , and love to him , all which God of his free grace promised ( as you heard ) to you absolutely , which graces are indeed the conditions fore-going the reward promised ; when as in truth you have them . For what kinde of duties be these , thinke you ? Are they Legall , which require perfect , exact , and full degrees of faith , feare , and love ? Or are they not Evangelicall ? Such as doe require truth in all these , and doe not exact ful perfection in degrees . If you have desire , & if you can desire to feare him ( which is the scantling of the feare of Gods people , as b Nehemiah calleth it ) so if you c desire to beleeve , and d will to obey , in the inmost longing of your soul , according to the measure and strength of grace in you , this according to the Tenour of the blessed Gospell of our Lord Iesus Christ , is true and acceptable through Christ , for whose sake GOD doth e accept the will for the deede , in all such cases wherein there is truth of will and endevour , but not power to doe . Furthermore , if you thinke that it is your well doing that must make you acceptable to God , you are in a proud , and dangerous errour . Indeede God will not accept of you , if you doe not indevour to doe his will ; but you must propound to your selfe another end , than to be accepted for your well-doing : You must doe your dutie to shew your obedience to God , and to shew your thankfulnes , that God hath pleased , and doth please to accept you in his Sonne Christ ; and that it is your desire to be accepted through him . But I would have you which are pressed with the load of your sinnes , looke neerely , judiciously , and impartially into your selfe , it may be , you have more faith , feare of God , and obedience then you are aware of , or then you will be knowne of . Can you grieve , and doth it trouble you that you have so little faith , so little feare of GOD , and that you doe shew so little obedience ? and is it your desire and indevor to have more , and to doe as well as you can , though you cannot doe so well as you should ? then you have much faith , feare , and ●bedience . For to grieve for little ●aith , feare , and obedience , is an ●videntsigne of much faith , feare , ●nd obedience . For whence is ●his trouble and griefe , but from Gods saving graces ? And to ●rieve for little , sheweth that you ●ong for and would have much . Let this suffice to be a full answer to the principall doubts , whereof fearefull hearts will ●ake no answer . Never yeeld to your feares , waite on God still ●or resolution of your doubts in ●is best time : For it is not man that can ; but it is g God that both ●an and will speake peace to his people , not onely outward , but inward peace . In the meane time , though you can have no feeling comfort in any of GODS promises , yet consider God in the Lord , and that Christ is Lord of all , you are his creature , you owe to him all obedience , wherefore , you will , as much as you can , keepe your selfe from iniquity , and you will strive to doe his will , let him do with you as hee pleaseth , yea , though he kill you , or though he give you no comfort till death , you will trust in him , and will obey him , and it is your desire to rest and hope in him as in your Redeemer , then whether you know that God is yours or no , I am sure he knoweth you to be his ; this is an argument of strong faith . And you are upon a sure ground , The foundation of God remaineth sure : The Lord knoweth his , and who be they ? Even all that professing his name h depart from iniquitie . And whosoever in his heart would , he , in truth , doth depart from iniquity . Something remaineth yet to be answered . Many say , that , doe what they can , they are assaulted still so thicke with temptations that they cannot have one houres quiet . What of that ? Doth this hinder your peace with God , that the Devill , the World , and your lusts ( Gods sworne enemies ) are not at peace with you ? So long as you have peace of Sanctification in this degree , that the faculties of soule and body doe not mutinie one against the other ; but hold a good correspondencie in joyning together against their fleshly lusts , which fight against the soule , you are in good case ; I meane , when the Vnderstanding , Conscience , Will , and Affections are all willing to doe their part against sinne their common enemy : Not but that you shall find a sensible warring & opposition in all these , while you live here , even when you have most peace in this kinde , but how ? The unsanctified part of the understanding is against the sanctified part of the understanding , and unsanctified will , against the sanctified will , and so in all other faculties of the soule , flesh in every part lusteth against spirit in every part , & spirit in every part lusteth against flesh in every part . For as every sanctified part hath the spirit , so it hath likewise the remaines of the flesh fighting one against the other . Now if that your faculties and powers be ruled all by one spirit , you have a good agreement , and good peace within you , notwithstāding that the flesh doth so violently warre against this spirit ; For this warring of sinne in your members , against the spirit , & the warring of the spirit against sinne , argueth clearely that you have peace with God , and this warre continued , will in time beget perfect peace . But let no man ever looke to have peace of sanctification perfect in this life ; For the best are k sanctified but in part ; Wherefore let no man professing Chris● think , that he shal be freed from temptations and assaults , risin● from within , or comming from without , so long as he liveth in this world . Are not Christians called to be Souldiers ? Wherefore wee must arme our selves that we may stand by the power of Gods might , and l quit our selves like men against the assaults of our spirituall enemies . Is it any other than the a common case of all Gods Children ? Was not Christ himselfe tēpted , that he might b succor those that are tempted ? Have you not a promise not to bee tempted above that you are c able ? It is but resisting and enduring a d while , yet a little while . Is there any temptation out of which God will not give a good issue ? Hath not Christ e prayed that your faith faile not ? Let us therefore keepe peace in our selves , that the whole man may be at agreement , and let us keepe peace one with another , fighting against the common enemy . And the m God of peace shall tread Satan , and all enemies under-foot shortly , and then n through Christ you shall be more than Conquerours , you shall not onely hold what you have kept from losing but shall possesse all that Christ hath wonne for you . And the more battels you have fought , and in them through Christ have overcome , the greater triumph you shall have in glory . Now as a surplussage to all that hath beene said against groundlesse feares , which deprive poore soules of heavenly comfort ; If any yet cannot be satisfied , but feare still that GOD is not at peace with them , I will propound a few Questions , to which if any soule can answer affirmatively , he may be assured of Gods peace and love , and of his owne Salvation , whatsoever his feares or feelings may happen for to be . 1. How stand you affected to sinne ? Are you afraid to offend God thereby ? Is it so that you dare not wittingly sinne ? Is it your griefe and burden that you cannot abstaine from sinne , nor get out of it so soone as you would , when you are fallen into it ? 2. How stand you affected towards holinesse , and goodnesse , and unto the power of godlinesse ? Is it your heartie desire to know Gods will , that you may doe it ? Doe you desire to feare him , and please him in all things ? And is it your griefe and trouble when you faile in well-doing ? And is it any joy to you to doe well in any true measure ? 3. Thirdly , How stand you affected to the Church and Religion of God ? Are you glad when things goe well in the Church , though it goe ill with you in your owne particular ? And are you grieved when things goe ill in the Church , when it may happen to be with you , as it was with good o Nehemiah , or p Ichabod● mother , that all things goe very well , or at least tolerably well , for your owne particular ? 4. Fourthly ; How stand you affected to men ? Is it so that you cannot delight in wicked men , because of their wickednesse , but q dislike them ? Whereas otherwise their parts and conditions are such , that you could much desire their company . Doe you r love those that feare the Lord , and that delight in goodnesse , therefore because you thinke they are good , and are beloved of God ? 5. Fifthly ; Can you endure to have your soule ript up , and your beloved sinne smitten at , and let out by a searching Ministery , approving that Ministery , and liking that Minister the rather ? And doe you with s David desire that the righteous should reproove you ? And would you have an t obedient eare to a wise Reprover ? 6. Lastly ; Though you cannot alwayes have that feeling proofe of your good estate , which is the certainty of Evidence ? Nay say , you have it but seldome , or it may be , you can scarce tell whether you have it at all ; Doe you yet resolve , or is it your desire , and will you , as you are able , resolve to cleave to God , and hang upon Christ , and upon Gods mercifull promises made to you in him , seeking salvation in Christ by faith , and by none other , nor by any other meanes ? If you can answer , yea , to all , or to any one of these , you may assure your selves that you are in Gods favor , and in state of grace . What though you cannot feele in your selves that you have this so sure as you would by a full certaintie of Evidence ( but it is your fault that you have it not so ) yet you have it sure by the best certainety , namely , by a true certainety of Ad●erence , and cleaving unto God ? For when you are resolved not to sinne wittingly , and allowedly against GOD , and not to depart from him whatsoever become of you ; and it is your longing desire to please him . When ( I say ) you stand thus resolved , and thus affected as hath beene said , then certainely God and you are knit together by an inseparable bond : When you hate what God hateth , and love what God loveth , and will what God willeth ; are not God and you at one , and at peace ? Are you not neerely and firmely linked one to another ? What though this bond be some what secret and unseene to your selves ? yet it is certaine , God knoweth you to be actually his , and will for this , owne you , when you seeme to doubt of it ; and will alwayes u hold you by your right hand , whether you feele it or no. But why should you thinke that you are without Evidence , when you cannot but feele that in truth you cleave thus to GOD , and stand thus affected to him , from hence if you were not wanting to your selves , you might gaine a most peaceable and ioyous assurance , that you are in Gods favour , and shall be saved . Thus much of removing of impediments to true peace . CHAP. XVII . Touching furtherances and meanes of peace of God. IT yet remaineth , that I should shew furtherances & meanes to get and keepe this true peace of God which passeth all understanding . Men doe erre in judging of their owne estates , and in like manner in concluding that they have true peace or not , from two causes ; Either by erring in the Proposition which they lay down as a rule to judge by ; Or else by erring in the Assumption and Application of their actions or persons to the rule propounded . Now if you erre either in the Proposition , or in the Assumption , and application , you of necessitie will erre in your Conclusion . Wherefore if you would judge rightly of your actions and person , take heed first that you doe not faile in your Proposition and Rule : which that you may not doe , you must know what is necessary to the very being of a Christian , what not ; and this is to be learned onely by the onely Canon of truth to us , the word of GOD. For many erre herein , because they thinke that such and such things are necessary to the being in state of grace , which are not ; and that such and such things are sufficient to the being of a Christian which are not . Now you shall finde , that it is truth of faith and other saving graces , not the great degree and quantitie of them that maketh a Christian . And that it is not the most forward profession and forme of godlinesse , without this power and truth therefore , that will doe it . Secondly , Take heed that you faile not in your assumption and application of your selfe and of your actions to the Rule , though rightly propounded . The Scripture must also rectifie you in this . For many a one erreth in this also , saying , my actions and condition are according to the Rule , or not according to the Rule ; When indeede they are otherwise than they judge . For every mans owne spirit so farre as it is sinfull is apt to give a false Testimony of it selfe . David said a he was cut off from God , when hee was not . The b Laodiceans thought themselves in good state , when Christ saith they were wretched and miserable . Now that you may not erre either in the Rule , or application of your selfe to the Rule , you must use all good meanes to have your judgement rightly informed in either point : and then be willing to judge of your selfe as you are , and of your peace with God as it is . I told you that the holy Scripture must bee your guide , in judging what you should be , and what you are ; I meane the Scripture rightly understood . Now to attaine a right understanding of the Scripture , and abisitie to judge your selfe by it , whether you bee in state of grace , from the knowledge whereof commeth peace , looke backe unto Chapter 8. Se & ion 2. taking unto them these following directions . 1. Observe a difference and distinction in true Christians , both in their different manner of calling , & estate after calling . Some called in infancie , as Samuel and Iohn Baptist : Some in middle and old age , as Abraham , and Zacheus . Some called without sensible terrors of cōscience , as those before mentioned . Some with violent heart-ache and anguish , as S. Paul and the lay ▪ our . In some these terrors abide longer , in some a shorter time . And after Conversion all are not of like growth and strength . Some babes , weake in judgement and affections ; Some strong men , strong in grace generally ; but strong also in corrup●ion insome particular ▪ Some old men so well grounded in knowledge , and confirmed in resolution , that no lust getteth a head to prevaile in them . Also one and the same man may be sometimes in spirituall health and strong , somtimes under a temptation , weake , and feeble , sometime can pray , &c. and have comfort , sometime not . Now , none must conclude he is no Christian , because hee is not in every thing like others , no● at all times like himselfe . 2. Trust not your owne iudgement , of sense in your owne ease , whosoever would understand , and be wise according to Scripture ; must deny himselfe , and not c leane to his owne sense or wisedome ; but must be d a foole that he may be wise , you must bring your conceits to be ordered and framed by the Scriptures . You must not presume to put a sense of your owne into the Scripture ; but alwayes take the sense and meaning out of it . It is presumption , of a mans owne opinion , and stiffenesse in his owne conceits , which marreth all in this case . And whence is this but from his folly and pride ? Oh , if you who are troubled in Conscience , could be every way nothing in your selves , you would quickly be something in God , and you should quickly know it . If you would be humbled , and not nourish this pride in you , you should quickly know your state with comfort . I know many of you will wonder that I should charge you with pride ; you judging your selves to be so base and vile . Wel for all that , I will now prove to your faces , that it is humility you want , and if it were not that you were proud , you would judge of things otherwise than you doe . For first you cannot beleeve in CHRIST ( you say ) because you cannot obey him , and bee dutifull as a good wife to him : If you could obey , then you could beleeve that he were yours and you his ; whereas , you must first beleeve in Christ , and take him for your husband , and beleeve he is your husband , before you can obey him . Can a woman , or should a woman obey a man , and carry her selfe towards him as to her husband , before that shee beleeve that hee is her husband ? If you could obey as you should ; Oh , then you thinke CHRIST would love you ; It were well if you could love CHRIST , and obey him , it is your dutie . But to thinke he will not save you , because you have no goodnesse or worth in you to cause him to love you , is not this from hence , you would be some thing in your selfe , for which Christ should cast his love upon you . Christ * marrieth you not because you were good , but that hee might make you good , that you might know him , &c. But you doe not see this his worke in you , that he hath made you good , therefore you doubt . I answer : though it may be in you , yet Christ will not let you see it , because you will not beleeve that hee is yours , and you his . Bring your heart to this , ( and you have reason for it ) for the Father giveth him , and he giveth himself to you in the Word and Sacraments ; then you will love him , and obey him abundantly . Is not she a proud and foolish woman , that may have a Kings sonne , upon Condition that shee will strip her selfe of all her own proper goods , and let him endow her at his pleasure , yet still shee will be whining and discontented with her selfe , because shee hath nothing of her owne to bring to him , for which hee should love her . But you will still say , Christ hath not endued you with so much grace , as to be able to doe as you should . Content your selves , If you would but see that he hath married you to himselfe , you then would use the meanes which hee hath appointed , whereby he giveth his graces , you would be thankfull for what you have , you would pray & wait his pleasure for more , relying on his wisedome for how much , and when . If you doe not thus , then in this you shew your selves proud , in that you preferre your owne wisdom before his . Let it be supposed that you are not proud , standing upon termes of having any goodnesse in you , for which Christ should love you , but you would with all your hearts bee all that you are in him , and would be beholding to him for taking you , poore , and ●as● as you are Is there no other pride ( thinke you ) but when you doe thinke well of your selves , or would bee thought well on , for your goodnesse ? Yes , there is another pride which is as dāgerous in this case of causlesse doubting ; and that is to bee too well conceited of , and to bee wedded to your owne knowledge , and to your owne opinion in judging your selves . Vnderstand it in this particular . The holy Scriptures give you to understand ( I speake still to such onely as with all their soules would please GOD , yet can feele no comfort ) that your state , in point of Salvation , is good . And Gods experienced children , yea , his faithfull Ministers , who dare not lye for God , much lesse to ease you , they according to the Scriptures doe assure you that your state is not as you say it is ; but you have conceits other wise , & you have no feeling of comfort , and in your sense to you , it is otherwise then either the Scripture , or the Ministers speake . Now when you will preferre your owne opinion and sense ( such as it is ) before the iudgement of Gods word of truth , and before the iudgement of Gods Ministers , iudging according to this word . Are you not highly conceited of your owne opinion ? And are you not strangely proud ? though it may be you thought otherwise . Wherefore if you understand things aright , you must have a meane conceit of your owne understanding , of your owne opinion , and of your owne sense . For as you must deny your goodnesse , and be poore in respect of conceit of any goodnesse in you , if you would ever looke to have any goodnesse from Christ ; so you must deny your owne opinion , knowledge , sense , and wisedome , if you would know spirituall things aright , and would become wise through Christ . And that it may appeare now , that you are not too well conceited of your owne opinion touching your estate , make use in this case of Experienced Christians , but especially of iudicious and godly Ministers . Let not feare either of troubling them , nor yet of shaming your selfe hinder you . But do it according to these directions . First , Acquaint such a one with your case betimes ; keepe it not to your selfe too long . For then like a bone long out of joynt , and a festred wound , it will not be so well , nor so easily cured , beside the vexation in the meane time . Secondly , deale plainely , truely , and fully , in setting downe the cause of your trouble , not doing as many , telling one part of your griefe , and not another , which hath beene the cause that they have gone away without comfort . Either tell all or none in this case . If you thinke him not faithfull , reveale nothing thereof to him : If you judge him a fit man , then shew all , as you will doe your bodily maladies and diseases to a Surgeon , or Physician , if you would have them cured . Thirdly , Beleeve them rather than your selves in this case , hearken to them , and make use of their judgement and experience , and bee not presumptuous of your owne understanding and feeling . In times of your feares and doubts be not rash and sudden in judging your selves . The Devill is a jugler , and your eyes be dazeled , and of all men you are the most unfit and incompetent to iudge of your selves in this case . For when groundlesse suspition , and causelesse feares have like a head-strong Colt got a head , and hath caught the bit in his teeth , it will ( like to other passions ) carry you head long whither it listeth , contrary to al right , reason , and understanding . In such suspicion & feare of your estate , you are like a iealous woman in the fit of her jealousie , and feare of her husbands unfaithfulnesse ; she will picke matter out of every thing he doth , ( though he study to give her no occasion of suspition ) to increase her suspition of him ; If hee be somewhat strange and austere , then ( she saith ) he loveth her not but others better . If he be kinde to her , then she thinkes that this is but to dazel & blind her eyes , that hee may without suspition give himselfe to other women . Deale now ingenuously , and answer whether it is not , or whether it hath not beene so with you ? I pray marke your absurd and contrary reasonings . When you prosper , thence you inferre , sure God doth not love mee , for whom he loveth , he correcteth . When God whips you well for this , and doth cast you into grievous afflictions , thence you conclude , sure God is wroth with mee , and doth not love mee . If you bee troubled in Conscience , Oh , then GOD writes bitter things against you , you can have no peace . And when he giveth you quiet of minde , Oh , then you feare all riseth from presumption , your case is naught , and it wasbetter with you when you had trouble in minde . Is it not thus ? Are you not ashamed that you have beene thus senselesse , and absurd in your owne reasonings : and yet , this understanding , reason , and sense of yours must be harkned unto , before the truth of Gods Word , and before the iudgement of all men , though never so judicious . Will any body that is wise trust such a judgement ? If an excellent Physitian for others , is seldome found to be the best Physitian for himselfe in a dangerous sicknesse , but will make use of one ( it may be ) inferiour in judgement in Physicke to himselfe ; for his owne wits be not so well his owne in his owne case ; then me thinkes , it should be your wisedome to make use of the judgement of others , and not follow your owne sense . But you will say , shall I thinke otherwise of my selfe than I feele ? I answer ; I , in some cases , or else you will bee counted a wilfull foole , as in the case of an Ague , you feele your drinke to be of an odde rellish ; before you had your ague , you knew it was well rellished , and those which bring it , tell you it is the same , standers by taste it for you , and say it is the same , and that it is excellently well relished , I hope you are wiser in such a case as this , then to conclude according to your feeling , and taste ; every one seeth that the fault was in your palate , not in the drinke . Even so it is with you when the palate of your understanding is distempered with a shaking fit of groundlesse , and faithlesse feare , wherefore in this state , deny your owne sense , and trust not your owne iudgement ; but hearken unto th● judgement of other men . And the rather , because GOD doth therefore comfort men , and give them experience of his consolations , c that they may comfort other in like case . Also hee hath given commandement ●o his more understanding , & more confirmed children , that they should d comfort you , giving you to understand how it is with you in the matter of yous ●onk , better than you can know of your selves . Nay more , God hath given to his Ministers ●he e tongue of the learned , to speake a word in due season to the soule that is wearie . Should not the judgements of these be regarded ? But which is most of all , God hath not onely given to Ministers skill , to discerne your state better than your selves , but hath given power and authority , when they shall see cause , in his name to absolve you , and to assure you , that ( if it bee with you , according as you doe thus and thus relate your state to be ) you are in Gods favour , and in state of grace . I meane not that you should hang your faith upon any mans , or any mens judgement ; but when that men judicious , being in better case to judge of you , then you are to judge of your selves , shall by the Word of God , and by authoritie from him give you hope and comforts ; you ought to comfort your selves by these meanes . Thus much I have said , that your judgement might be fitted to understand aright in what state you stand . Which if you will observe it , it will be an excellent furtherance towards the obtaining of peace . Now I will shew by what meanes you may hav●… cause and matt●… your judgement to worke upon , whence it may give you peace and comfort . If you would have peace and comfort in your soules , then first and chiefly you must get and cherish the Spirit of God in you , that it may speake peace to you , and may give you matter for your spirit to worke upon , whereby you may conclude , you are in Gods favour . For , though I grant , that you can have no feeling witnesse to your selfe ( say whatsoever can besaid ) untill your spirit can witnesse that you are Gods children ; yet your spirits are not to bee trusted in their witnessing but onely so far forth as the Spirit of God doth witnesse to your spirits that it is so , that you are indeed his children . Whatsoever comfortable conceits a man may have in himselfe of his good estate in grace , he● an have no true joy , and 〈…〉 by the holy Ghost , whose proper work it is to comfort , and is therefore called the f Comforter . For by him only a man can know , and by him a man may know g the things which are given him of God. But it will be said , the Spirit bloweth where it lusteth , how is it possible for any man by any meanes to get it ? In respect of mans owne abilitie , it is as unpossible for him to get the spirit to come into , and to move in his hart , as it was for those impotent folke , which lay waiting at the h Poole of Bethesda , for the Angels comming to move the waters , to cause the said moving of the waters ; yet they wayting , the waters were moved , and ever and anon they that waited , and gave not over waiting at the Poole , were benefited . Thus if men will wait in the use of the meanes wherein , and whereby GOD doth give and continue his holy Spirit to men , they may looke to have it . The first meanes to get the spirit , is to be an empty soule , sensible of the losse of that holy Spirit which once you had in Adam , you must mourne , and hunger , and thirst after the Spirit . If you will doe thus , you may expect the receiving of the Spirit . For God saith , that i hee will powre water upon him that is thirstie , &c. I will powre my spirit upon thy seed , saith he to the Church . Secondly , that your heart may be stirred up to long for the Spirit , you must know that there is an holy Ghost , and not onely so , but must know him to bee God , and you must beleeve him to bee the comforter : And , as it is in our Creede , give him this honour and glory , as to beleeve in him , and conceive of him as the proper Author of sanctifi atten and comfort , this is the way to have the Spirit , and to be sure of it that you have it . Our Saviour saith , that the not knowing or beleeving hereof , is the cause why the k World receive not the Spirit . Thirdly , bee constant and diligent in waiting for the having , and for the increase of the gifts of the Spirit , in the holy exercises of Religion , as , reading , hearing and meditating of the Word of God , especially of the blessed Hystory , and promises of the Gospell , &c. You must wait for it in the motions and stirring of GODS Word in you by Gods meanes , then as Cornelius and his company received it at l Peters Sermon ; and as the Galathians at the m hearing of saith , so may you . For the Gospell is called the n Ministery of the Spirit . Fourthly , Pray for the Spirit , and though you cannot pray wel without the Spirit , yet sith it is Gods will that you should pray for it , set about Prayer for it as well as you can , then God will enable you to pray for the spirit , and you shall have it . For Christ saith , If yee that are evill know how to give good gifts to your children : o How much more shall your heavenly Father give the holy Spirit to them that aske him ? As these are means to get the spirit , so they are meanes to continue , nourish , and increase the graces of the Spirit . Fifthly , If you would keepe and nourish this Spirit , you must take part with it in its lusting against the flesh , you must not resist , but willingly receive the comforts and motions of the spirit , and must doe your best to bring forth the fruits of the Spirit , you must take heed that you neither p grieve nor q quench the spirit ; It is grieved , when it is resisted , crossed , or opposed any way . It is quenched as fire is , two wayes ; first , by throwing on water , all sinfull actions , as they be greater or smaller , are as water , they doe accordingly more or lesse quench and abate the Spirits operations . Secondly , fire may bee quenched and put out by with-drawing of wood and fewell . All neglect , or negligent using of the Word , Sacrament , Prayer , Meditation , and holy conference , and communion of Saints , doe much chill and quench the spirit : Whereas the daily and diligent use of all these , doth much increase , strengthen , stirre up , and inflame it ; whence must needs follow much peace and comfort . Now when you have gotten this holy Spirit , and have any proofes of the holy Spirits being in you , then you ought to rest satisfied in the Spirits witnesse to your spirit , your spirit should doubt no more . For even in this that God hath given you his spirit , the very being of it in you is a reall proofe , and the greatest confirmation that can be of your being instate of grace . For when you have this S●●●it ; I You are o annointed , what greater confirmation would you have of being made p Kings and Priest● to God. 2 You are also by this spirit q sealed to the day of Redemption , what greater confirmation can there be of Gods Covenant , and of his Will and Testament towards you . 3. It is likewise the t Earnest of your inheritance , which giveth present being , and beginning to the Covenant , and bindeth to the perfect fulfilling it in its time , wherefore you are so surely Gods , when he hath given you his Spirit , that unlesse you can thinke he will lose his Spirit , the earnest which he gave you , you can have no cause to thinke that hee will lose you , or not fulfill the promise of Salvation ma●● unto you , whereof his Spirit is the earnest , and part of the Covenant . This Spirit doth witnesse to a man , that he is the child of God two wayes . First , by immediate witnesse & suggestion . Secondly , by necessary inferences , by signs from the infallible fruits of the said spirit ; by which later witnes you may know the former to be a true testimony from Gods spirit , the spirit of Adoption ; and not from a spirit of errour and presumption . For this spirit of Adoption is a spirit of a grace and supplication , it is a spirit of b godly sorrow , and it is a spirit of * spirituall ioy . Where it doth testifie that you are Gods children there it will give you new harts , causing you to desire and endevour to live like Gods children , in reverent feare and love , leading you in the right way . checking you , and calling you backe out of the way of sinne ; stirring you up to prayer , with sighes , desires , and inward groanes , at least making you to cōfesse your sinnes , and to aske and hope for pardon in the name of CHRIST . And will still be putting you on to live like obedient children ; giving you no quietif you doe not . Thus much of the first and principall meanes of getting true peace and comfort . Secondly , If you would have the invaluable Iewell of p●ace , then abstaine as much as is possible , from the act of all grosse , and from all presumptuous sins ; and from the allowance of any sinne . For the more sin , the more guilt ; and the lesse sin , the lesse guilt : Now , the lesse guilt lyeth upon the Conscience , the more peace of Conscience , the s more guilt , the lesse peace . Thirdly , When you fall into sinne , ( for who liveth and sinneth not ) then with all speed affect your heart with godly sorrow for it , cause it to be a burden and a load , and wearinesse to the Conscience ; but withall , affect your heart wi●h hope of mercy , forgivenes , and grace through Christ. Then with all humble submission you must seeke unto GOD , the God of peace , but come to him by Christ Iesus , the t Prince of peace , upon whom lay the u chastisement of your peace . Aske mercy and forgivenesse . Aske repentance , grace , and new obedience . Beleeve in Christ . If you doe all this , then you come unto Christ , and unto God by Christ , according to his Commandement , and you have his sure promise , that c you shall have rest to your soules . This doe , for d in Christ onely can you have peace . This true application of CHRISTS bloud , and satisfaction , will so e sprinkle the Conscience , from the guilt of sinne ; that there shall remaine f no more Conscience for sinne , that is , no more guilt which shall draw upon you the wrath of God and eternall punishment for sinne ; whence must needs follow peace of Conscience ; because the Conscience hath nothing to accuse you of , guiltinesse being washed off by Christs bloud . As soone as David , after his foule sinnes , could come thus to God , his heart had ease . But when you have thus gotten a good and cleare Conscience , take heede of defiling it againe , or giving it any matter of unrest : Be as tender in keeping your Conscience unspotted , and unwounded as you are of the apple of your eye . Sin not against knowledge , and Conscience , and in any case smother not the good checks and watchwards of your Conscience . For if being washed , you doe againe defile it , this will cause new trouble of heart , and you must againe apply your selves to this last prescribed remedy . In the fourth place , CHRIST having taken upon him the burden of your sinnes , which was intollerable , you must take upon you , and submit unto the yoke of Christs service , which is light and easie . You must indevour to doe whatsoever hee hath commanded in his Word and Gospell , following his steppes in all his imitable actions ; in all humility and meekenesse , in all spirituall and heavenly mindednesse . When you can thus subject your selves to Christ in holinesse , you shall have peace . For the holy Ghost saith , the worke of righteousnesse is peace ; and againe saith , To be spiritually minded is peace , that is , bringeth with it peace . I comprehend CHRISTS yoke of the Gospell in these three , Faith , Hope , and Love. As these three be in you and abound , in the same degrees shall peace be in you , and shall abound . Having Faith in Christ ( saith the Apostle ) we have peace with God. It is God that justifieth , who shall lay any thing to your charge ? For justifying Faith is the ground and spring , from which onely sound and true comfort doth flow . Hope will make you wait , and expect with patience for the accomplishment of GODS sure promises ; whereby it will hold you as steady , and as sure from wracke of soule , as any Anchor can hold a ship ; God doth therefore give hope , that it may be as an Anchor , sure and stedfast ; Though while you are in the Sea of this world , it doth not keepe you so quiet , but that you may bee in part tossed and disquieted with the waves and billowes of feare and doubt , to try the goodnesse of your vessell , and strength of your Anchor , and tacklings ; Yet you shall be sure not to make shipwracke of Faith and a good Conscience , if you shall lay hold upon this hope set before you . And as for Love , They that love the Lord shall have peace , you must therefore love God , love his ordinances and his people ; Love God with all your heart ; Love your neighbours as your selves , love Gods Commandements For great peace shall they have ( saith the Prophet ) that love Gods Law , and nothing shall offend them . Whosoever doe thus take up Christs yoke , and follow him , shall find rest to their soules ; and peace shall be upon them , as upon the Israel of God. Fiftly , If you would have peace use all good meanes , whereby you may bee oft put in remembrance of the exhortations and consolations of God. They in the Hebrewes were therefore out of quiet , and readie to faint in their minds , both because they forgat the exhortation , which said , My sonne , despise not the chastening of the Lord , &c. And because they forgat the consolation , which saith , Whom the LORD loveth , he chasteneth . The principall meanes of being put in minde of GODS consolations , are these following . 1. You must be much Conversant in Scriptures , by reading , hearing , and meditating thereon . For they were all written to that end , that through patience and comfort of the Scriptures , you might have hope . The Scriptures of God , they are the very a Wells and b Breasts of consolation and Salvation . The Law discovers sinne , and by its threats against you , and by relating judgements executed upon others , doth drive you to Christ ; The promises of the Gospell made to you , and the signification of the accomplishment thereof to others , doe settle and confirme you in Christ , whereby your heart is filled with joy and consolations . The Gospell is called the c Gospell of peace , and the Ministers of the Gospell are said to bring glad tydings of this peace , ●t is the bright shining light in the Gospel , which will d guide your feet in the way of peace . 2. Be much in good Company , especially in theirs , who are full of ioy and peace in beleeving , whose example and counsell will mind you of joy and comfort , and will be of excellent use unto you , to establish you in peace . Sixtly , and lastly , Acquaint your selfe with God , touching the course he useth to take with his children in bringing them to glory ; Acquaint your selfe with God also in praying much for peace , unto him who is the God of peace , the Father of mercies , and the God of all consolation ; then shall you have peace , and much good shall be unto you . For it is GOD that speaketh peace to his people , wherefore assuredly his answer to him that asketh peace , will be an answer of peace , even this peace which passeth all understanding . GOD shall give you peace , and with it glory , even a glorious peace . Thus having directed my Pen not onely to you in particular , in this tract of peace , but ( sith it is judged fit to be publike ) both in this and the other directions , to a daily walke , unto all other that need and desire it , you may see the excellency of peace , together with the impediments , furtherances , and meanes of peace . Sh●nne the Impediments , improve the furtherances , and I dare assure you , that albeit in this life you may still feele a conflict betweene faith and doubting , betweene hope and feare , and betweene peace , and trouble of minde ; yet in the end you shall have perfect peace ; and in the meane time , though I cannot promise you to have alwaies that peace which will afford you sense of ioy ; yet God hath promised , that you shal have that which shall keepe your hearts and mindes in Christ ; And what would you have more ? Thus I have endevoured to satisfie your godly desire , I have of purpose written much in as few words as the points in hand would well beare ; I did it the rather , not onely because writing is tedious to mee , but because I know that you are established already in these truths , wherefore these may be sufficient to helpe you unto distinct notions of the most necessarie things that belong to a Christian life , and to put you in remembrance . I have omitted many allegations of Scriptures , and have forborne to write out most that are alleaged . It was partly for haste , partly for mine owne ease , and partly because it would have made this Booke to be too big for a vade mecum to carry about with you ; but I considered that you are much conversant , and well read in the Scriptures ; and you may turne to the places , both in the line , and in the mar●ent , for you will finde , that , for the most part , the life of each point in hand lyeth hid in the Text of the Scripture alledged . I thanke God I have reaped much benefit to my self in studying , and Penning these directions . I pray God that ●ou may reap much good in reading of them . Now the God of hope fill you with all ioy and peace in beleeving . And the God of peace that brought againe from the dead our Lord Iesus , that great Shepheard of the Sheepe , by the bloud of the everlasting Covenant , make you perfect in every good worke to doe his will , working in you that which is well pleasing in his sight , through Iesus Christ , to whom be glory for ever and ever , Amen . A Table of the chiefe things observable in this BOOKE . A DOubts of Gods love , because of grievous Afflictions , removed . 554 In what cases God usually doth not Afflict his children . 559 The ends why God doth grievously Afflict his children . 563 A Caution in becomming All things to all men . 215 How to walke with God Alone . 184 Fit meditations when we Apparell our selves . 21 Rules how to Apparell our selves . 22 Cautious to the directions about Arising , and apparelling . 27 How to Awake with God. 19 Fit meditations when wee Awake and arise . 21 , 22 B Fit meditations at going to Bed , before sleepe . 180 When a man loveth Brotherly . 234 Benefits of Brotherly love . 233 How Brotherly love is expressed . 235 Meanes to live and love Brotherly 239 Motives to Brotherly love , and communion of Saints . 242 C How a man should carry himselfe as before God , in his particular Calling . 55 Difference betweene Care , and Carefulnesse . 384 Adescription of lawfull Care. ib. A description of Carefulnesse . ib. True properties of provident care , whereby it is differenced from Carefulnesse . 387 , &c. When Cares of this life are inordinate . 393 Gods children should not take thought , or be carefull about any thing . 396 Disswasives from carefulnesse . 399 Why no man should be Carefull about earthly things . ibid Why no man must care about successe in any thing . 401 The evill effects of Caring about successe in any thing . 405 Meanes to be free from Carefulnesse . 409 The condition of a true Christian , even when he hath sinned , differeth from that of a formal Christian , when he sinneth . 688 How a man should be have himselfe in all Company . 213 How a man should make good use to himselfe by all Company . 218 Meanes of good speech , and carriage in all Company . 225 Rules wherby a man may well order himselfe in evil Company . 228 How to be kept from infection of sin , by bad Company . 231 How to demeane a mans selfe in good Company . 234 What is to be done after a man hath beene in Company . 244 Motives to Brotherly love , and Communion of Saints . 242 How a man may know that he hath beene sufficiently humbled , and prepared for Conversion . 630 None can know that the time of his Conversion is past . 542 None must bee troubled , though they know not when , nor by whom they were Converted . 631 What grace God giveth in the first Conversion . 686 What Conversion and true repentance is , 474 Men over-gone with trouble of Conscience , are most unfit to iudge of their owne estate ▪ 767 An excellent helpe to peace of Conscience in the former c●se ▪ 765 , &c. When the Conscience is troubled , it is good to lay it open to some faithfull and skilfull Christian . ibid Rules touching opening a mans state to others when the Conscience is troubled . ibid How to keepe the Conscience tender . 480. & 679 How to walke as in Gods sight , under Crosses in all adversity . 273 Rules how to passe by , or beare lighter Crosses . 274 Rules how to beare all Crosses . 275 Of bearing Crosses thankefully . 313 Of bearing Crosses fruitfully . ib D How to begin the Day well . 28 , 29 How to walke in the sequell of the Day , after it is well begun . 53 How to end the Day well . 179 Reasons why naturally all are unwilling to Dye . 585 Reasons why some are more fearefull to Die than others . ibid Causes why Christians are too unwilling to Dye . 587 Helpes against feare of Death . 588 Difference betweene the sinning of the regenerate and unregenerate . 688 E Rules for Eating , and drinking . 64 In what order a man should ascend to the knowledge of his Election . 518 Whence it is that the Elect may backeslide , aud how farre . 685 The Elect never fall from the first infused grace . 688 Some thinke they Endevour to doe well , yet doe not . 324 What Endevour is in generall . ibid Some thinke they Endevour not , when yet they doe . 326 What is true Endevour . ibid A mans Endevour in some case● may be as true , when yet he cannot performe it , as in some other cases , when he can performe it to the full . 327 The excellency of Christian Experience . 126 , 127. F An answer to them that question their Faith , because they want feeling . 590 Many doe not feele they have Faith , because they feele not for it . 603 How a man may know that he hath Faith. 621 Reasons why many without cause thinke they have no Faith. 584 Many presume they have Faith , but have none . 614 Reason : for which many thinke they have Faith , but have not . 463 Who may Fall from grace , and how . 683 A regenerate man may Fall farre backe , but not quite away . 685 Grounds of difference betweene the Fals of men truly sanctified , and others . 688 Whence it is , that a true Convert cannot Fall quite away from grace . 695 Of Religious Fasting . 68 A generall Reason of Fasting . 72 Reasons why the body must be afflicted in Fasting . 73 Reasons why the soule must be afflicted in Fasting . 74 Who are to keepe a publike Fast 76 Who may keepe a private Fast . 77 How oft we must Fast . 78 How long we must Fast . 80 Preparation to a Fast . 82 How to keepe a Religious Fast . 84 , &c. What to doe when a man is interrupted in his private Fast . 142 Motives to oft Fasting . 143 Directions what is to be done after a Fast . 145 Cautions touching Fasting . 146 Needful fear before cōversion 485 Holy Feare after conversion . 486 Causlesse Feare . 488 The kindes of causlesse Feares . ibid Strange effects of Feares rising from naturall distempers . 489 There is some difference between the regenerate in those Feares which arise frō melācholy , & others 490 Difference betweene those Feares which arise chiefly from melancholy , and those which arise from trouble of conscience . ibid Grounds of false Feares . 495 Feare of punishment must be turned into trouble for sinne . 498 Feares of sinning against the holy Ghost , removed . 527 Feare that because the heart condemneth , God will condemne much more , removed . 529 Feare of being reprobates , removed . 531 Feare that God will not have mercie , because they have let passe the time of their Conversion , removed . 540 Feares arising from doubts of Gods love , removed . 576 , &c. Feares through conceit of being in worse case than any other , removed , 561 Feares that God loveth them not , because they thinke their prayers are reiected , removed . 576 Feares from doubting of faith , removed . 581 Feares of not being sanctified , because they thinke they were never sufficiently humbled , nor have repented , removed . 626 Reasons why some feele more sense of Feare and horror , in their first conversion , than others . 627 Feares that a man is not sanctified , because he is pestered with worse thoughts than ever , removed . 637 Feares of not being sanctified , because of falling into grosse sinnes , removed . 656 Feares that they are not sanctified , because of sense of dulnesse , and deadnessein spirituall duties , removed . 665 Feares of not being sanctified , because of sudden dulnesse , after fresh feeling comforts , removed . 670 Feares of not being sanctified , because out-gone by others , removed . 671 Feares of not being sanctified , because of hardnesse of heart , removed . 677 Feares of falling away from grace , removed . 681 , &c. Feares taken from thinking the heart is deceitfull , removed . 727 Feares , from present fainting , removed . ibid Feares because we doe not our part , removed . 729 Feare from want of such graces , where of God hath absolutely promised , removed . 676 Feares , through want of peace of Sanctification , removed . 744 G Convincing reasons to prove that there is a God. 647 God doth never wholly forsake his children . 566 Once , and ever in state of Grace . 685 Reasons why man being once in state of grace , can never fall quite from it . 701 Reasons why many thinke they have lesse grace now , than in their first conversion , but mistake . 714 H What is the cause of Hypocrites well-doing . 341 Disswasives from hypocrisie . 361 365 Meanes against hypocrisie . 373 Grounds of false hope discovered , and removed . 444 I Meanes to strengthen the Inner man. 133 Rules to direct Inferiours . 62 Causes of error in Iudging of a mans state . 754 Of Iudging and condemning of a mans selfe . 126 L ATable of Duties commanded , and of Vices forbidden in the Morall Law. 90 , &c. No man must abuse Christs lenity . 620 Signes to know when God giveth good things in love . 265 Directions for sanctisying the Lords day . 147 M What Meditation is . 195 The distinct acts and parts of Meditation . 198 Rules for meditation . 202 Cautions about the matter of meditation . 203 Motives perswading to meditation . 211 Meanes of Mortification . 131 O When it is that a man obeyeth out of conscience , and love to Christ . 340 Weakest performance of duties is lesse dangerous than whole omissions . 551 P A description of Christian Patience . 286 Inducements to patience . 286 , 287 Meanes of Christian patience . 288 Vpon what grounds , arguments may be taken to worke the heart to patience . 291 , 292 What peace is in generall . 414 The peace of GOD explained and magnified by the opening of Philip. 4. 6. 7. 415 The different sorts of peace of God. 421 Reasons proving the excellency of the peace of God. 432 The impediments of peace . 437 Whence presumption , and false peace doth arise . 441 Signes of false hope and false peace . 476 An excellent helpe to peace of conscience . 765 Meanes to get and keep true peace . ibid How to know in time of peace to hold out in time of persecution . 725 How to be kept from dastardly feare in time of persecution . 723 Reasons of due preparation of the heart to prayer . 32 How to bee disposeà in the act of prayer . 35 God heareth prayer many wayes . 578 Cautions to be observed in preparation , and in prayer . 37 Signes of distempered thoughts thorough worldly businesse to prayer . 42 Remedies against distempered thoughts in preparation , and in prayer . 43 How to know , when thoughts of worldly businesse are distractfull in preparation , & in prayer . 45 Remedies against the said distractions in preparation , and in prayer . 47 Pride is a manifest hinderance of Christi●● Comfort . 764 , 765 Grounds of presumption discovered and removed . 437. unto 481 Rules of holy carriage in prosperity , and when men have good successe . 245 , 246 Good effects of prosperity . 247 Doubts of Gods love , because men prosper , removed . 559 Presumption of Gods love , because they prosper , removed . 448 Presumption ariseth either from false grounds of hope , or from true grounds misapplyed . 442 Presumption that God will save a man because he made him , removed . 444 Presumption of escaping Hell , because men thinke they have it in this life , removed . 445 Presumption they shall ever be wel , because hither to they have escaped evill , removed . 446 Presumption they shall be saved , because as great sinners as they have bin saved , removed . 450 Presumption of Salvation , by Popes Pardons , pennance , and merit of workes , removed . 452 Presumption of salvation , because God is mercifull , removed . 454 Presumption from universall Redemption , removed . 456 Presumption of Salvation , because as men thinke their faith and repentance is good , when it is not , removed . 462 Presumption of repenting hereafter , removed . 475 R How to read the Word profitably . 187 Who must reade the Scriptures . 188 None must forbeare reading of Scripture , because of the difficulty of it . 191 How to read and not wrest , or mistake Scripture . 190 Motives to read Scripture . 194 A caution touching private reading . 195 How to read mens writings profitably . 194 A Christian must bee well read in the booke of his Conscience . 206 207 How to attaine Reconciliation and Reformation . 128 What is the best Recreation . 64 The Gospell is the meanes of Reconciliation and Reformation . 128 A truely regenerate man may fall farre backe , though not quite away . 685 Great difference betweene the sinnes of the regenerate , and unregenerate . 688 The regenerate never looseth the first infused habit of grace . ibid. No man can know certainly in this life that he is a Reprobate . 517 S Doubts of Sanctification from feare of having not repented , removed . 660 Doubts of Sanctification from being out-gone by others , removed . 671 Doubts of Sanctification through dulnesse in spirituall duties , removed . 665 Doubts of Sanctification from sudden dulnesse after comforts , removed . 670 Doubts of Sanctification through sense of hardnes of heart , removed 677 An old devise of Satan , to make a man thinke his owne case worse then that of any others . 573 How to know that a mans perswasion that he is in state of salvation , or damnation , is a delusion of Satan , oris according to the truth from Gods gracious Spirit 754. 755 & 778 How Satans evill suggestions may be knowne from mans owne evill thoughts . 639 Satans malice and cunning in casting in blasphemous thoughts . 632 Rules of Singing unto edification . 241 Accusation and aggravation of Sin. 118 Reasons proving that Sinne cannot be unpardonable , because of the greatnesse of it . 501 Sinnes after as well as before conversion pardonable . 507 Why the unpardonable Sinne is called the Sinne against the holy Ghost . 527 Why the Sinne against the holy Ghost is unpardouable . ibid A description of the Sinne against the holy Ghost . 526 How to be sure that a man hath not sinned against the holy Ghost . 527 Reasons proving infallibly , that the Scriptures are the Word of God. 651 In what cases a m●n may speake of others evils , and yet speake not evill . 222 Meanes to obtaine , and keepe the Spirit of God. ●74 H●w Gods Spirit doth ●…o mans Spirit , that he is God● child . 778 Rules for Sporting . 66 A man may Suffer for Christ two wayes . 308 Rules for Superiours , and Governours . 58 Meanes whereby Superiours may containe inferiours in their dutie . 59 Meanes to keepe Superiours from abusing their authoritie . 61 T● How to be armed against temptations unnaturall and inhumane . 653 Why God is to bee Thanked , and praysed . 247 What prayse and Thankes is , and wherein they differ . 249 What is requisite in prayse , and Thankes . 250 Motives to Thankefulnesse . 254 Impediments to Thanks . 256 , 257 Furtherance to Thankes . 259 How a man is to give proofe of his Thanks . 269 Difference betweene Terrors of Conscience , that prepare to conversion , and those which are the beginning of hellish Torments . 631 Reasons why worse thoughts may be cast into a man after , then before his Conversion . 644 Reasons why God may permit Satan to cast into his Children most vile Thoughts . 645 How to be armed against blasphemous Thoughts . 646 , 647 How to be kept from the hurt of Divellish Thoughts . 654 , 655 Difference betweene Trouble rising from bodily distempers , and that of Trouble of Conscience . 490 Troubles through want of peace of Sanctification , removed . 744 V Disswasives from Vnthankfulnes . 25● Of Vprightnesse . 31● Reasons why a man should be Vpright . 317 A description of Christian Vprightnesse . 319 , 320 Three acts inseparable from Vprightnesse . 322 A twofold Vprightnesse . 328 Rules directing how to iudge of Vprightnesse . 329 Vprightnesse is not perfect in this life . 330 A few Vpright or hypocriticall actions , doe not prove a man to be Vpright , or an hypocrite . ibid. Inward Vprightnesse will alwayes shew it selfe in outward righteousn●sse . 332 Signes of Vprightnes , and whence they are taken . 332 Questions about iudging of Vprightnesse answered . 354 In what cases Vprightnesse is hardly discerned . 355 A Caution in iudging of Vprightnesse by many markes . 356 Motives to Vprightnesse . 367 Meanes against Hypocrisie , and for Vprightnesse . 373 The graces which breed and nourish Vprightnesse ▪ 276 W Christians must Walke with God. 4 What it is to Walke with God. 4 How many things concurre in walking with God. 6 Reasons why wee should Walke with God. 9 Mans walking with God must be alwayes . 1● Reasons why a man should walke with God at all times . 17 With what manner of wil and consent , a man receiveth Christ by Faith. 61● The end of the Contents . FINIS . Notes, typically marginal, from the original text Notes for div A11818-e220 Ephe. 4. 18 Gen. 19. 11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act 17 27 Ephe. 1. 18 Heb. 5 1● . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sensus eterni . V●vita car●●s animaest it a beata ●o ni●isvita Deus est . Aug. 19. de civit . Dei. tap . 26. Ioh. 1. 5. Gen. 1. 31 Gen. 1. 27. 1 Pet. 1. 16 Pro. 16. 4. Mat. 19 17 2 Pet. 1. 4. Eph. 4. 2● . 24. Col. 3. 10 Ioh. 17. 3. Esa . 53. 11. Rom 8. 24. 1 Cor. 13. 9 12 Rom. 6. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ephe. 1. 13 Ier. 31. 32. 2 Cor. 3. 2 , 3 1 Tim. 6 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Psal . 17. 15 Rom 5. 1. 1 Pet. 5. 8. Rom 8. 35. adfinem . In hominibus secundum statum pr●sentis vitae , est ultima perfectio secundum operationem qua homo coniungitur Deo. Tho. Aqu 1 2 d● . qu. 3. Art. 2. ad 4 Tristes exitus esse voluntatu● , quisquis remi●●sci suarum libidinum volet intel●get : quae ●● bea●os efficere possent nihil causae esset quit pe●udes queque bea●ae esse dicātur Bo●tius de consol . 3. pros . 7. Ier. 2. 13. Gen. 3. 5. Dan. 4. 29. Lam. 4. 5. Eccl. 10. 7. Iudg. 1. 7. Iudg. 16. Esa . 57. 1. Luk. 12. 20 Gen. 3. 10. Est . 8. 6 , 7. 8 ▪ Rom. 5. 3. Act. 16. 25. Psal . 23. 4. Esa . 38. 3. Rom. 8. 38 , 39. Rom 3. Obiect . 1. Answ . Luk. 13. 24 Ephe. 5. 15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hob. 12. 13 Obiect . 2. Answ . Esay 35 ▪ 8. Gal. 6. 15 , 16 2 Pet. 5. Rom. 1. 18 Ier. 6 16. Luk. 1. 9 Heb. 13. 19 Gen. 17. 1. Gal. 6. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal . 1. 1. Act. 13. 10 Psal . 119. 5 ▪ Chrys . Tom. 5. Ep. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jerom. Tom. 1. from pag 108. to pag 117. Si quid autem , vel eum legis , vel cum cogitas tibi oritur quaestionis , in quo dissolvendo videar necessarius , scribe ut rescribam , & paulò post ; quod scriptum habetur semye● va●at ad legendam , cum va●at legenti , nec onerosum fit praesens , quod cum voles sumitur cum voles , ponitur . Aug. Ep ad Volus . Obiect . 2. Answ . Obiect . 2. Notes for div A11818-e2810 The occasion of these Directions . a Luk. 10. 40 , 41. Luk. 10. 42 The sum of the following Discourse . You must walke with God. b Gen. 5. 22. 24. c Gen. 6. 9. d Iob 1. 1. e 1 King. 9. 4. f Luk. 1. 6. g Gen. 5. 24. h Heb. 11. 5 , 6. i Col. 3. 7. k Heb. 13. 14. Heb 11. 3. to 16. 1 Thes 1. 9 , 10. Eph. 2 , 10 How many things concurin our walke with God. l Isa . 53. 6. m Rom. 3. 12. n Heb. 10. 20. o Heb. 6. 1. p Col 2. 6 , 7 Psa . ●5 . ●● . Ro. ● . ● . 1● . Gal. 5. 1● . q Isa 64 1. r Psal . 16. 8 ſ Heb. 11. 27. t 2 Cor. 2. 17. What it is to walke with God. Reasons why Christiās shold walk with God. 1 Ioh. ● . 6. Micah . 6. 8. u Ier. 6. 16 x Isa. 35. ● . y Pro. 3. 17 z Ier. 6. 16 a Isa . 48. 17 Psa . 15. 12. Psa . 37. 23. b Isa . 3● . 21 c Pro. 3. 23 , 24. Psa . 37. 24. d Psa 3. 5 , 6 e Psa . 3. 4. 7 f Ps . 91. 11 , 12 Iob 22. 21 to 30. 〈…〉 Phil. 3. ●● Colos . 3. ● . g Gen. 39. 9. Psal . 119. 163. h Heb. 11. 5. i 1 Cor. 11 10. k 3 Ioh. 4. l Psal . 119 74. m Col. 1. 9 , 10. 1 King. 8. 23. 1 Ioh. 17. Rom. 8. 1. Psa 16. un . to 12. vers . n Ps . 10. 4. o Eph. 4. 17 p 2 Pet. 3. 3 q 1 I● . 2. 16 r Eph ▪ 2. 2. Ier. 86. Levi. 26. 21 to 28. Phil. 3. 18 , 19. Man must walke with his God in every point of time . t Pro. 23. 17. s 1 Pet. 1. 17 u Acts 24. 16. 1 Pet 4. 2. Heb. 3. 12. Reasons why a man must walk with God at al times x Luk. 1. 74 75. y Pro. 6. 21 22. z 1 Pet. 5. 8 Ephe. 5. 15 16. a Psa . 16 , 8 Acts 2 , 25. b Psal . 139. 18 c Psa . 63 ▪ 6 d Psal 119 1●7 , 148 Isa . 6. 9. How to awake with God. e Ps . 127. 2 f Pro. 6. 22 g Lam. 3. 22 , 23 Ioh. 8. 2. Pro. 31. 5. h Eph. 5 14 1 Cor. 15 34. i Rom. 13. 11 , 12 , 13. k 1 Cor. 15 54 , 55. l 1 Thes 4. 16. m Ps . 17. 15 Fit meditations when a man doth apparell himselfe . n Gen. 1. 31. o Gen. 2. 25. 1 Tim , 2. 9 10 p De● . 22. 5 1 Cor. 11. 13 , 14. 15 q 1 Cor. 12 23 1 Z●ph . 1. 8 Isa . 3. 18 to 24 Phal . 4. 8. 1 Cor. 11. Rev. 3. 18. ſ 1 Pet. 3 , 4 t Rev. 3. 17 Rev. 16. 15 Exo. 32. 25 * Hab. 1. 13 u Rev. 19. 8 * Ephes . 6. 11 to 18. Iam ▪ 1. 23 , 24 , 25. Exod. 34. 29 , 30. 2 Cor. 3 , 18 Cautions to the former directions . a Amos 3. 3 Exod 23. 20 , 21 , 22 Iosh . 24. ●4 . 1● b Ps . 92. 1 , 2 Psal 88 13 How to begin the day with prayer . c Ps . 57. 7. Lam. 3. 40 , 41. Iob 11. 13. Psa . 116 ▪ unto 13. Iob 11. 14. Deu. 6. 8 , 9 2 Tim. 1. 13 1 Reasons of due preparation before praier 2 * Ps 66. 1● Ioh. 9. 31. 3 2 Cor. 1 ▪ 12 1 Cor. 11. 31. How to be disposed in the act of prayer . d Psal 55. Mat. 6. 9. c 1 Sam. 1. 15 f Phil. 4. 6. p 1 Cor. 14 15 h Iam. 5. 16 i Marke 11. 2● The Key of Heauen . Cautions to be observed in preparation to prayer , and in prayer . k Psa . 5. 3. l Eccle. 3. 1 m Mat. 6. 11 n Lu. 12. 29 Signes of distēpred thoughts through worldlines in preparations to prayer . Remedies against distempered thoughts in preparation to prayer . o Mat 6. 21 p Eccles . 9. 10 * How to know that thoughts about successe in worldly busines are distractiōs in preparation to prayer , with the remedy . q Mat. 6. 25 r 1 Pet. 5. 7 ſ 2 Sam. 19 3. t Luk. ●1 . 13. u 2 Tim. 1 6 ▪ x Gen. 32. 25. 31. Hos . 12. 4. y Gen. 32. 28 a 1 Tim. 4. 5 b Deut. 6 7 c 2 Thes . 3. 10 , 11. d Heb 11. 6 e 1 Cor. 7. 17. 24. f How a mā should carry himselfe before God in his calling . g Eph. 4. 25. * Pro. 13. 4 o Pro. 10. 4 h 1 The. 4. 6 i Mat. 22. 39 k Phil. 2. 4. l Mat. 7. 12. Prov. 6. 6 , 7 , 8 m Pro. 11. ●● Pro. 22. 26 Prov. 6. 1. to 6. Rules to direct superiors . a Lev. 25. 43. b 1 Tim. 2 2. Meanes wherby superiours may containe inferiours in their duties . c Iob 1. 5. d Exo. 20. 8 , 9 , 10. e Ps . 101. 6 f Pro. 31. 31. g Col. 3. 19 21 Ephes . 6. 9. h Prov. 29. 15. 17. 19 i Deut 21. 18 , 19 , 20 , 21 Meanes to keepe governours from abusing their authority . k Leu. 25. 39. 43. l 1 Pet. 3. 7 Philem. 16 m Eph. 6. 9. Col. 4. 1. n Ex. 20 ▪ 12 Rules to direct inferiours . o Eph. 5 24 & 6. 1. 5. Heb. 13. 17 p 1 Pet 2. 13 , 14. Eph. 6. 5 , 6. q Tit ▪ 2. 9. r Rom ▪ 13. 2 ſ Rom. 13. 5. t 1 Pet. 2. 13. 14. u Eph 6. 6 , 7 , 8. x Col. 3. 24 a Iud. 12. b Tit. 1. 15. 1 Tim. 4. 4 , 5. Rules for eating and drinking . c Pro. 20. 17 2 The. 3. 12 * Pro. 4. 17 d Rom. 13. 13 Pro. 23. 20 , 21. * Eccle. 10. 17 The best recreation e Can. 4. 12 13 , 14 , 15 And 5. 1. f Ps . 94. 19 g Col. 3. 10 h Psal . 119 14. 16. 24. Rules for sporting . i Isa . 58. 13. k Eph. 5. 16 l 1 Cor. 16 14. m Prov. 21. 17. n 1 Cor. 10 31. * Hom. li. 2. Page 89. Anno 1629 Rom. 13. 1. 5 1 Pet ▪ 2. 13 14 * Ezr. 8. 23 Ps . 35. 13. Mar. 9. 29. 1 Cor. 7. 5. Act. 13. 3. Lev. 16. 29 30. Lev. 23. 27 Num. 29 7 a Iudg. 20 ▪ 26 1 Sam. 7 ▪ 6 a Chro. 20. 3 Ioel 2. 15. b 2 Sam 12 19 Psa . 35. 13. c Hest . 4. 16 Dan. 9. 3. Nehe. 9. 1 Ezr. 8. 21. d Mat. 9. 15 * Mat. 6. 16 17 e 1 Cor. 7. 5 f Act ▪ 13. 2 , 3 Act. 14. 23 A generall reason of Fasting . g Mar. 9. 29 h 1 Sam 7. 5. 7. Iudg. 20. 18. 13. compared with vers . 26. 1 Reasons why the body must be afflicted . 2 3 1 Reasons why the soule must be afflicted . Isa . 58. 5. 2 2 Cor. 5. 10 3 Hos . 5. 15. 4 Isa . 66. 2. Ier. 31. 19 , 20. Psa . 66. 18. Ioh. 15. 7. Who are to keepe a publike fast . * Ioel 1. 14 1 Who may keep a private Fast . Ioel 2. 16. 2 Mat. 9 14 16 , 17. Luk. 5 33 , 34 , 35 , &c. Numb . 30. 5. 8. 13. How oft we must fast . 2 Sam. 12. 16. Neh. 1. 4. Dan. 9. 3. Act. 10. 30. The Maniches , Aug. Casulan● . Episl . 86. How long we must fast . Host 416. Iudg. 20. 26. Preparation to a fast 1 2 2 Chr. 20. Dan. 10. 12 3 4 2 Sam. 12. 16. Ioel 1. 13. i Hest . 4. 16. Luk. 5. 33. Chalced. 2 k Exod. 33. 4 , 5 , 6. l Isa . 58. 3. m 1 Cor. 7. 5 Ioel 2. 16. 3 Isa . 58. 3. Ioel 2. 16. Lev. 23. 27 28 , 29 , 30. 1 Ioh. 3. 4. Psal . 119. 105. An examinatory Table of the Commandements . Accusation with aggravation of sinne . Eccle. 7. 25. a Ioh. 8. 44. Gen. 3. b Iam 3. 15. c Rom. 7. 12 Gal. 3. 21 Rom. 8. 3. d Psal . 51. 4 e Act. 17. 28 f Eze. 33. 11 g Ioh. 3. 16 h 2 Cor. 5. 20. k 2 Pet. 3 9 l Isa. 3. 8. m Neh. 1. 2. n Heb. 3. 11 o Heb. 12. 2● . p Mat 10. 28. q Gen. 3. 17 Rom. 8. 20 r Psal . 11. 5 ſ Isa . 59. 2. t Ier. 5. 25. u Tit. 1. 15 Psal . 51. x Mat. 25. 46. Rev. 21. 8. y Phil. 2. 6 , 7 , ● . a Isa . 53. 3. b Lu. 22. 44 c Mark. 15 21. Mat. 27. * Gal. 3. 13. d Mat. 27. 46. e Isa . 53. 10 , 12. f Zach. 12. 10. 1 g 2 Sam. 24 10 Psal . 51. 14 h Iam. 1. 15 2 i Heb. 10. 29 3 4 k Gen. 4. 7. Rom. ● 4 , 5 5 Ezra 9. l Ez 10. 1 , ● Mat. 26. ●● . m 1 Sam 2. 25 Mat 22. 38 n Mat 11 , 21 , 22 , 23 24 o Isa . 59. ●● 1● Eze. 16. 51. p Iude 10. Ier. 34. 18 Of judging and condemning a mans selfe . 1 Cor. 11. 31. * Deu. 32. 6 Eze. 36. 31 Iob 42. 6 Of seeking to be reformed & recōciled . q Lam. 3. 40 41. 42 Ps 119. 59. Zep. 2. 1 , 2 , 3 The Gospell the meanes of reconciliation & reformation r Heb. ●● . ●●● s Act. 24. ●●6 t 1 Pet. 2. 2. u 1 Ioh. 3. 14. Psal . 16. 3. 1 x Eze. 33. 11. Rev. 2. 5. 2 y Mat. 11. 28. a Mic. 7. 18 19. 3 b 1 Ioh. 2. 1 , 2. c 1 Ioh. 1. 9. d Heb 10 , 15 , 16 , 17. 4 e Phil. 3. 10 Ioh. 1. 16. f Act. 15 9. 1 Pet. 1. 21 , 22. 5 Mortification . g Col. 3. 5. Rom. 12. 2. Eph. 3. 16. 1 Meanes to mortifie sinne . Psal . 51. read it . h Col. 1. 20 Col. 2. 10 read to verse 16. i Rom. 6. read that Chapter . k Rom. 13. 14. l I am . 4. 9. Iob 42. 6. 2 Cor. 7. 10 2 m Rom. 13 14 n 1 Cor. 7. 29 , 30 , 31 3 o Iob 31. 1 Prov 23 20 , 31 4 p 1 Thes . 5 22 5 q 1 Pet. 5. 9 Acts 8. 20 r Mat. 4 4 ſ Gen. 39. 9 t Col , 3. 16 Meanes to strengthen the inner man. 1 Rom. 4. 25. Rom. 6. 4. Eph. 2. 5 , 6. k Rom. 6. 9 , 10 , 11. l 2 Pet. 1. 4 m Eph. 3. 17 n Ioh. 1. 12 16. o Rom 15. 〈…〉 2 Rom. 5. 1 , 2 , 3. Phil. 4. 4. o Neh. 8 ▪ 10 3 p 1 Thes . 5. 19 , 20 , 21. q Act. 2. 42 46. Act. 4. 32 , 33. Gal. 5. 16. 18. 4 * Nehem. 9 38 Neh. 10. 29 Invocation upon God , & pouring out the soul before him * 1 Sam. 7. 6 Nehem. 1. 4. &c. Nehem 9 5. &c Dan. 9. 3 , 4 , &c. r Eph. 1. 13 14 s Ezra 8 23 2 Chro. 20 3. ● &c. t Iona 3. 8 * Num. 29 7. to 12. Rom. 12 , 1 Humiliation for others , as well as for our selves in this order . u Psal . 119 1●6 . 158. Ie● . 9. 1. ler. 13. 17. a Ezec. 9. 4 Nehem. 9 34 b Dan. 9. 5 6 c Psal . 119 136 d Eze. 9. 4 Ier. 9. 1 e Lam. 2. 18 19 h Exod. 32 11 to 15 Ps . 106. 23 k Iam. 5. 16 17 l Eze. 14. 14 m Ezek. 9. 4 n Isa . 57. 1 o ler. 9. 16 p Ier. 39. 12 q Ezek. 11. 10 Nehe. 9. 3. What to doe when a man is interrupted in his privat fast Mat. 6. 18. f Num. 6. 9. 12. Motives to oft fasting . g Iudg. 20. 26. 5. 1 Sam. 7. 6. 10. Ezra 8. 23. 2 Chr. 20. 3. 22. Ionah 3. 7. 10. 1 2 r Isa . 5● . 3 ſ Ier. 14 12 t Zach 7. 5 11 , 12 u Isa . 58. 6 a Isa . 58. 3 , 4 , 5 b Iona 3. 10 I●r . 31. 18 , 19 , 20 August . in Psal . 43. c Luk. 4. 13 d 〈…〉 ●2 43 , 44 1 〈…〉 . 9. 7 Col. 2. 23 2 Mat. 6. 16 f Isa . 58. 6 , 7 3 4 5 Isa . 58. 3. * Mat 21. 22 g 1 Ioh. 5. 14 h Isa . 40 13 i Isa . 28. 14 Exod. 20. Directions for sanctifying the Lords day . a Gen. 2. 3 b Gen. 29. 27 , 28 c Exod. 20. 11 * Phil : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * Masier●● . Bronghtons Co●●●t , out of R●●●●n on Gen. 26 sol 〈…〉 Aben 〈…〉 on Exo. ●● d Exod 16 2● , 25 , 29 ▪ 30 Heb. 4. 3 , 4. Exod. 20. * 1 Kin. 8. 9 * Iam. ● . 10 11. y Exo. 20. ●● Ioh. 20. 1. 19. f Act. 2. 1. 4. g 1 Cor. 11 1. * 1 Cor. 11 23. 1 Cor. 14. 27. h 1 Cor. 16 1 , 2. i Act. 20. 6 , 7. k Rev 1. 10 l 1 Cor. 10 21 1 Cor. 11. 20 Exod. 20. 8 , 9 g Exod. 23 12 Exo. 34. 21 h Mat. 12. 1 10 13 Isa . 58. 13 i Lev. 23. 3. 28. k Lev. 23. 7 , 8. 2● , 25. 35 , ●6 . Lev. 23. 3. 28. a Exod. 16 23. b Exod. 35 3. c Act. 15. 10 l Psa . 92. 2. m Num. 28. 3 , 9 , 10 m Num. 28. 3 , 9 , 10 n Eccle 5. 1 , 2 o Iam. 1. 21 1 Pet. 2. 1 , 2 p Ephes . 6. 19 , ●0 Acts 10. 33 q Heb. 4. 2. r Iam. 1. 22 ſ Act. 17. 11 , 12. t Psal . 119 11. What is to be done when Baptisme is administred * Eze. 46. 10. Gal. 3. 27. Gal. 5. 24 Rom. 6. 3 , 4 5. Col. 2. 11 , 12 , 13. * Heb 9. 14 Heb. 10. 22 Mat. ● . 11. Tit. 3. 5. 1 Ioh. 1. 7. * Gen. 17. 11. Rom. 4. 11. 1 Pet. 3. 21 1 Cor. 11. 27 What is requisite before receiving the Communion . 1 Cor. 11. 23 Rom. 4. 11. 1 Cor. 11. 26 * 2 Cor. 1 20 , 21 Heb. 7. 22. 1 Cor. 10. 16 , 17 1 Cor. 11. 28 Mat. 5. 23 , 24 1 Col. 11. Col. 3. 13. What is ● be done in the administring & receiving . * 1 Cor. 10. 16. Zach. 1● . 10. 1 Cor. 11. 29 What is to be done after that you have received . * Rom. 8. 32. 2 Pet. 1. 3. Rom. 8. 33. to the end 2 3 4 Ephe. 6. 10. Compare it with the like Dan. 10. 19 5 1 Cor. 11. 30 1 Ioh. 1. 9 ▪ 1 Ioh. 2. 1 , 2 1 Cor. 1 6 ▪ 2 a Heb. 4 5 10. Psal . 92. Isa . 58 ●3 . Motives to keep holy the Lords Day . a Exo. 31 13 a Ezek. 20 12 n Isa 55. 1 , 2 , 3 , 4 * Rev. 3. 18 Act. 2. 38. Exo. 20. 11 a Hom. of the time & place of prayer . part . 1. pag 124 , 125 , 126. i Psal 12● . 4 , 5. k ●● . 127 ▪ 1. a Psa . 3. 4 , 5 Psa . 92. 2. b Psal . 4. 8 c Psal . 4. 4. Fit meditations at going to bed . d 1 Tim 6. 7 e Iob 1. 21 f 1 Tim. 6. 8 g Iob 1. 21 h 1 Cor. 11 30 i Isa . 57. 2. k Eph. 4. 26 l Psa . 13. 3. m Deut. 32 29. n Isa . 57. 2. o Pro. 3 21 24 , 25. p Pro. ● . 21 22. q Pro. 6 22 r Pro. 20. 13. ſ Pro. 6. 6. 9 , 10 , 11. Eccl. 4. 9 10 a Gen. 3. 1. Gen. 39. 11 2 Sam. 11. 2 a Mat. 4. 1. Ephe. 6. 10 &c. b Mich. 2. 1 Psal . 36. 4. Mat. 5. 28. 〈…〉 c Mat. 12. 44 d Deu. 22. 6 How to read profitably . a Psal . 197 10 , 11 b Ioh. 5. 39 2 Cor. 3. 18 c Rom 15. 4 Iam. 1. 21. d Rom. 3. 23 , 24 e Isa . 55. 1 , 3 f Rom. 1. 16 1 The. 2. 13 g 2 Cor. 10 4 , 5 h 1 Pet. 1. 23 i 1 Pet 2. 2 Heb. 5. 13 14 k 2 Tim. 1 13 m Ioh. 5. 25 n He● . 9. 15 16 , 17 , 18 o Isa . 8. 20. p Rom. 6. 14 , ●a 1 Ioh. 5. 13 q Act. 20. 32 r 2 Tim. 3 15 , 17 1 The. 2. 13 t Psa . 119. 18. a Isa . 29. 11 12. b 1 Cor. 2. 10 , 11. c 1 Pet. 2. 2 d Luk. 8. 15 e Rev. 1. 3. f Iam. 1. 25 Who must read Scriptures . * Ioh. 5. 39 a Act. 17. 11 12. o 2 Tim. 3. 15. u Isa . 34. 1. 16. Rev. 1. 3. e Luk. 16. 2● f Rev. 1. 3. g Iohn 1● 17 Ephe. 5. 26 27 A Caution not to forbeare reading Scripture , because of the difficulty of it . h 2 Pet. 3. 1● h Ioh. 7. 17 How to reade and not mistak and wrest Scriptures i Psal . 119 130 k Isa . 8. 20 l Mal. 2. 7. Motives to read Scripture . m Act. 8. 28 3● , 35. * Act 17. 11 1 Ioh. 4. 1. 1 The. 5. 21 How to read mens writings profitably . n Isa . 8. 20 ▪ Mar. 22. 29 ▪ 31. o Lu. 10 26. p Gal. 1. 8. Caution in private reading . Prov. 28. 9. a Isa . 32 ▪ 8. What meditation is The distinct acts and parts of meditation . b Ps . 119. 59 c Psal . 116 12 , 13 , 14 d Psal . 10● . 1 , ● , 3 c Psa . 42. 5. 11. f Psal . 119. 15 , 16 , 106 Rules of meditatiō . g ● Pet. 1. 19. Cautions about the matter of meditation . h Ps . 131. ● Rom. 12. ● i Eccl. 7. 24. 26 , 28 k Ier. 17. 9 l Ephe. 5. 3 m Gen. 39. 9 n Gen. 3. 2 , 3 o Mat. 4. 4. 7. 10 p Rom. 8. 13 q 2 Chro. 6 37 r 1 Cor. 11 28. 31. 2 Cor. 13. 5 ſ Psa . 77 1. to 13. t 1 Sam 17 36. u 2 Tim. 1. 12. 2 Tim. 4. 7. 17 , 18. Motivesto meditation . x Ps . 94. 19 y Psal . 1. 2. How a man should carry himselfe to all . a Mat. 5. 16 b 1 Tim. 6. 1 c Gen. 2. 18 d 1 Cor. 12 7. 25 e 1 Pet. 1. 15. f 1 Pet. 2. 17 Ephe. 5. 21 d Phil. 2. 3. e Rom. 12. 16 f 1 Cor. 13 7 g Ioh. 2. 24 Ier. 40. 14 15 , 16 h Pro. 14. 15 i 1 Cor. 9 19 , 20 , 23 k Rom 12. 18 A Caution to●●hing becoming all things to all men . h 1 Thes . 4 11 i 1 Tim. 5 13 k Eccle. 3. 7 l Pro. 15. 23 Pro. 25. 11 m Prov. 29 11 n Po. 17. 27 Eccl. 10. ●4 o Pr. 18. 13 p Iob 32. 4 , ●5 , 6 o Pro. 10. 19 p 2 Cor. 12 11 q Phil. 4. 12 13 r Rom. 2. 29 s Pro. 27. 2 How to mak● a good use to a mans ●●●fe by others company . t Rom. 12. 9 u Gen 41. 15 , 16. Act. 12. 23. x Pro. 27. 14. y 2 Sam. 16 11. b 2 Sam 16 10 , 11 , 12 p Tit. 3. 2. q Gal. 6. 1● r 1 Cor. 10 32 s 1 Cor. 6. 1 , 7 , 8 t Col. 3. 13 u 1 Thes 5. 14 a Mat. 7. ● . b Levit. 19 c 1 Pet. 48 d Rom. 15. 2 ▪ e Tit ▪ 3. 2. In what cases a man may speake of others evill deeds , yet not speak evil . f 1 Cor. 1. 11. x Act. 23. 6 y Psa . 52. 6 a Pro. 25. 23. n Psal . 15. 3 o Pro. 16. 28 ▪ b Col. 4. 6. c Eph. 4. 29 ▪ * Iob 17. 5 d Eph. 4. 31 e Eph. 5. 3 ▪ ● f Col. 3 8 * Col. 3. 9 ▪ g 1 Cor. 15 33 ▪ h Mat. ●● 36 ▪ Meanes of good spech & carriage in all compan●e . i Iam 3. 13 to 18 ▪ k Psal ▪ 37. 30 , 31 Pro. 31. 26 ▪ l Mat. 15. 19. m Mat. 12. 34 , 35. l Pro. 16. 23. m Ps . 39. 1. n Iob 3. 3. 2● . Psal . 106. 32. 3● . Mar. 9. 5 , 6 Ion. 4. 8 , 9. Mar. 6. 22 , 23. o Psal . 141. 3 , 4. p Ps 51. 1● q Col. 4. 6. Iam. 3 , 8 Rules of ordering ones selfe in ill company . a Pro. 1. 15 Pro. 23. 20 Psa 26. 4 , 5 b 1 Kin. 22. 29 , 31 , 32 2 Chro. 18 31 and 22. 6. 8. 9 Gen. 14. 11 12 c Pro. 22. 24 , 25 d Pro. 23. 20. e Psa . 106. 34. 35. c 1 Thes . 4 12. d Phil. 2. 15 16. Eph. 5. 15 , 16. e Mat. 10. 16. f 1 Pet. 3. 1 g 1 Tim. 5. 14. ſ 1 Pet. 2. 15. t 1 Pet. 3. 16. u Col. 4. 5. Mat. 10. 16. x 1 Cor. 5. 6 How to be kept from infection of sin by ill company . y Rom. 11. 20. z 1 Cor. 10 12. i 2 Pet. 2. 8 Psal . 119 136 , 158 k Iud. 22. 23 l 2. Thes . 3 14 , 15 m Psal . 120 5 , 6 n Psal . 16. 3 o Pro. 14 7 p 2 Tim. 3 5 q Psa . 163 r 1 Pet. 2. 17. ſ Heb. 10. 25. t Psal . 119. 63. u Rom. 1. 11 , 12. x Heb. 10. 24. a 1 Pet. 1. 22. b Heb. 3. 1. c Gal 6. 10 1 Pet. 1. 22 1 Pet. 4. 8. d Rom. 12. 10. c 1 Sam. 18 1. d Act. 4. 32 Benefits of brotherly love . e Psal . 16 ▪ 3 f Gal. 6. ● g Act. 2. 46 h Gal 6. 10 1 Ioh. 3. 16 How brotherly love is expressed . i Iude 20. 1 The. 5. 11 h Col. 3. 16 Rules of singing . 1 Psal . 30. 4. 2 Col. 3. 16 3 1 Cor. 14. 15 4 5 Col. 3. 16. a Psa . 57. 7. b Psa . 25. 1. c 1 Cor. 14 15. d Psa . 33. 3 Rev. 14. 3. e Psa . 84. 1. 1 o 1 Tim. 5. 13. * Act 17 ▪ 21 k 1 Thes . 5 11. 14. Meanes to live , and love brotherly . l Rom. 14. 1. 3. m 1 Ioh. ● 10 Rom. 14. 13. 19 n Rom. 15. 1 , 2 , 3 o 2 Tim. 2. 23. p Tit. 3. 9. q 1 Tim. 1. 4 r Mat. 9 15 16 , 17. ſ Heb. 5. 11 12 ▪ 13. t Rom 12. 3 2 Cor. 10 13 x Act. 18. 26 1 Sam. 25 32 , 33 Ephe. 4. 3. Othermotives to brotherly love . 1 Ioh 3. 14 Acts 2. 44 , to 47. Acts 4. 32 , 33 Note . * Psa . 16. 2. Acts 2. 46 , 47. What must be done after aman hath been in company . Rules of a holy carriage , when things succeed well . a Pro. 30. 9 b Deu. 6. 12 c Deut. 32. 15 d Iob 21. 14 e Dan. 4. 30 Hab. 1. 15 16 f 1 Tim. 6. 17 * 1 Cor. 11 22 g Ps . 62. 10 1 Tim. 6. 17 h Iob 31. 25 Iob 29. 18 Psal . 30 ▪ 6 The good effects of prosperity Praise and thankes . Reasons why God is to be praised , and thanked ▪ i Psal . 29 ▪ 2 k Rev. 11. Rev 5. 1● l Rom. 11. 36. m Pro. 16. 4 Psal . 57. ● . compared with Ps . 16 9 and Act. ● 26. Psa 108. 1. n 1 Tim. 4. 4 o Phil 4. 6 , 7. 1 Chr. ●● . 11 , 1● , 13. Psal . 8 1 ▪ 9 1 Chro. 29 14 What is requisite in praise and thankes . p Ps . 150. 6 q Ps . 50. 14 Psal . 115. 1 r Eph. 5. 20 Heb. 13. 15 ſ Rev. 8. 3 , 4 t Eph. 5. 20 u Ps . 10 ▪ ● 1 Cor. 14. 1● Psal . 35. 28 * Eph 5 20 Psa . 55. 17. Ps . 119. 164 Ps . 104. 33. x Psa . 48. 1. a Luk. 17. 17 , 18. b Hos . 7. 14 Psal . 59. 10 Disswasives from unthankfulnesse . c Deut. 28. 47 , 48. Hol. 2. 8 , 9. * Hos . 4. 7. Rom. 1. 21. d Rom 1. 21. to 19 ▪ e Ps . 69. 22. f Pro. 1. 32 g Ier. 12. 1 2 , 3 Motives to thākfulnes h Psal . 33. 1 i Ps . 147. 1 k Psal . 116 12. Impediments to thankfulnesse . l Iam. 1. 17 m 2 Kin. 5. 11 , 12. n Ps . 103. 2 o Ho. 13. 11 Furtherances of thākfulnes p Psal . 8. q Mat. 6. 13 ▪ Rom. 11. 36 r Psal . 50. 12 ▪ 15. 1 Chro. 29 14 , 15 , 16. ſ Act. 14. 17 Act. 1● . 28. t Isa . 43. 25 Hos . 14. 4. Iam. 1. 17. u Heb. 13. 3 ▪ x Phil. 4. 7. a Luk. 17. 6 ▪ b 1 Cor. 2. 9 c Rom. 8. 32 d 1 Chr. 29 13 , 14 e Psa . 146. 1 , 3 Psa . 33. 16 , 17 f Gen. 32 10 g Lam 3. 22 h Ps . 139. 17 i Psal . 40. 5 k Psalm . 8. l Rom. 12. 1 1 Ioh 3. 16. 1 Tim ▪ 2. 4 m Ioh. 3. 16 n Hos . 14. 2 , 4. Signes to know whē God giveth good things in 〈…〉 . o 1 Ioh. 4. 10. 19. p 1 Ioh. 4. 7 q 1 Ioh. 3. 14. r Rom. 8. 28 5 6 ſ Ps . 103. 1. t Psal 51. 10. 15. How a man may approve his thanks . a Rom. 12. b Psa . 11● . 14. c Deut. 28. 47. d 1 Cor. 12. 7. e Pro. 3. 9. f 1 Cor. 16 2. g Luk. 16. 9 h L●k . 16. 9 i Phil. 4 ▪ 12 k Phil. 4. 12. 13. a Ma● . 6. 3● Rules concerning lighter crosses . b Iam. 3. 13 Rules how to beare all crosses . c Gen. 4. 23 , 24. d Ionas 4. 7 , 8 , 9. e 1 Kin. 21. 4. f 1 Sam. 2● 37. Remedies against sin full anger . g Mat. 5. 22 Eccles . 7. 9. * Gal. 5. 20 h Iamos 3. 14 , 15. l Pro. 21. ●4 k Pr. 14. 29 l Ionas 4. 1 , 2 , 3. m 1 Sam. 20. 30. 33. n Ion. 4. 9. o 1 Tam. 2. 8 ● p 1 Pet. 2. 1 Iam , 1. 19. q Pr. 2● . 14 r Pr. 29. 22 ſ Pr. 29. 20 t Pr. 19. 19 u Eph. 4. 26 x Eccl. 4. 9. Rules shewing when a man sinneth in his anger . y 1 Kin. 22 24. 26. Psal . 39. 1. Psa 14 1. 3. Psa . 11. 4 , 5 b Pro. 22. 24 , 25. c Eph. 4. 26 d Mat. 5. 44 Rom. 12. 17 20 , 21. e 1 Cor. 15 50. f ● Pet. 2. 23 Heb. 12. 2 , 3. g 1 Kin. 21 4. h 2 Cor. 7. 10. Re●●e lie against worldly griefe . i 2 Cor. 7. 10. k 1 Pet. 1. 6. 8. a Gen. 49. 14 , 15. b Gen. 27. 41 , 42. c 2 Sam. 13 13. 22. d Rev. 2. 2. e Mat. 26. 39. 42. f Phil. 2. 8. A description of Christian patience . * 1 Pet. 2. 19 g Heb. 10. 36. Inducements to patience . h Iam. 1. 4. i Lu. 21. 19. k Pro. 25. 28. l Pro. 16. 32 m Rom. 8. 25. n Heb. 10. 36. o Heb. 12. 3 p Luk. 8. 15 q Heb. 6. 12 n Rom 5. 5 Meanes of patience . o Col. 3. 5. p Isa . 57. 20 q Iam. 4. 1. r Ezr. 9. 13 ſ Rom. 5. 1. 3 , 4. t Ps . 42. 11 i ●mos 3. 6 2 ●am . 16. 10. k 1 Sam. 3. 18. l Psa 39 9. m Iob 1. ●1 Hos . 6. 1. 1 Sam. 2. 6 7. n Heb. 12. 5 , 6. o Psa 31. 7 p Isa . 63. 9. q Lam. 3. 33 r Isa . 27. 8. ſ 1 Cor. 10 13. t Isa . 28. 24 25. u Isa . 28 26 27 , 28. x Isa 28. 29 a Hos . 10. 12 b Isa . 27. 9. c Isa . 66. 20 d Rom 5. 4 e 1 Cor. 11 32. f Psal . 119 67 71. g Heb. 12. 10 , 11. h 2 Cor. 1. 20. i Heb. 10. 23. 37. k Mic. 7. 9. l Ez● . 9. 13 m Lam. 3. 39. n Lam. 3. 40 o Lam. 3. 19 20 , 21 , 22. * Heb. 12 11. 2 Cor. 4. 16 o 2 Cor. 4. 17 , 18. p Isa . 27 9. q 1 Pet. 1. 7 r Psal . 119. 67. 71. ſ Rom. 8. 28 Obiect . 4. Answ . 4 1 Pet. 5. 6. Hos . 12. 4. 5 x Rom. 8. 32. y Psa . 119. 71. a Rom. 5. 1 , 2 , 3. b Rom. 8. 18 c 2 Cor. 4. 17. d 2 Cor. 4. 18. Doubt . Answ . A mā may suffer for Christ two wayes . e 1 Cor. 13 3 Psal . 42. Psal . 43. f 1 Sam. 30 6. g 2 Chr. 20 12. 5 h Iam. 5. 10 11. i Isa . 53. 7. k Heb. 12. 1 , 2 , 3 , &c. Heb. 12. 2. Rev. 3. 21. Iam. 1. 4 , 5. Of bearing crosses thankfully a Lam. 3. 22 23. Iob 1. 21. b Rom. 5. 3 c Psal . 119 71. Lam. 3. 27. Iam. 1. 2 , 3. Of bearing crosses fruitfully . d Psal . ●19 67. 71. e Iob 23. 10 f Isa ●27 . 9. g Heb. 12. 10. h Heb. 6. 7. i Phil. 4. 11 12. k 2 Pet. 1. 5 6 ▪ 7. 8. l Gen. 17. 1 b Heb. 22. 2● . c 1 Cor. 5 7 , 8 d Gen. ● . ● e Iob. 1. 1. f Ioa. 1. 47. 1 Reasons of uprightnesse . g M●t. 5 4● h ●sa 51. 6. i 1 Pet. 2. 21 , 22. 2 k Zach. 7. 5 , 6. 2 Chr. 25. 2 3 l Isa . 1. 13 , 14 Isa 66. 3. m Psal . 78. 34 , 36 , 37. Hos 1● . 8. Psal . 51. 10 A description of Christian uprightnesse . Act. 26. 9. * Act 11. 2● . Psal . 119 5● . 106. 1 Three acts in separable from uprightnesse . 2 Heb. 13. 18 Psal . 119. 40. 3 Act. 24. 16. Some think they endevour , which doe nor . i Act. 24 16 What it is to endevour . * Phil. 3. 11 14. 1 Gor. 9. 24 25 , 26 , 27. * Lu. 13. 24 Some think they indevour not , when yet they doe . What is true indevour . Mark. 14. 8 A two-fold uprightnesse . Rules to direct how to judge of uprightnesse . 2 King. 10. 1 Kin. 15. 5 Iam. 2. 18. 2 Cor. 8. 12 Mark 14. 8 Signes of uprightnesse , and whence they are taken . Psal . 119. 6 Psal . 119. 33 , 34. k Ioh. 3. 21 a Mat. 13. 15 2 Pet 3. 5. Psal . 18. 23 Dan. 3. 18. Act. 4. 19. l Dan. 6. 10 m 1 Thes . 5 22. Mat. 13. 19 * Mar. 6. ●● n Mat. 6. 33 o Luk. 10. 42. p Gal. 6. 10 Psal . 16. 2. q Mat. 7. 5. Mat. 23. 23 r Luk. 3. 10 to 1● . 1 The. 4. 12 ſ Mat. 7. 3. 4 , 5. 1 ●●m . 5. 13 2 The. 3. 11 Mat. 6. 2. &c. t Act. 24. 16 c Iob 27. 10. d Mat. 13. 21 , 22. Hos . 6. 4. q Ioh. 15. 2. 5. r 1 Cor. 9. 16 , 17 , 18. 2 Cor. 5. 14 ▪ ſ Gen. 42. 18. t 2 Cor. 2. 17. When a man obeyeth of conscience and love to Christ . u Iam. 2. 11 h Gen. 7 1 i 1 Kin. 19. 14. What is the cause of hypocrites wel-doing . l 1 Kin. 21. 27. m 2 Kin. 10 ▪ 16. 2 Chro 24 6. 17 , 18. 20. 21. 1 Cor. 10. 31. Ioh. 17. 1. Mat. 6. 2. 5. 16. 2 King. 10. 16. a Phil. 1. 12 20. 1 Chr. 29 ▪ 13 , 14. Luk. 18. 11 Phil. 3 13 , 14 , 15. Rev. 3. 17. Iam. 3. 2. Rom. 7. 15. 17. b Iob. 31. 33. c Iob. 40. 3 , 4. Iob 42. 3 ▪ 6. 2 Sam. 16. 10 , 11 , 12. 1 Sam. 25 32 , 33. Psa . 18. 21. * Psal . 59. 5 Eze. 24. 13. Iob. 42. 6. Psa . 36. 2 , 3 , 4. Gal. 5. 17. Psa 51. 10. 1 Cor. 9. 26 , 27. Psal . 36 ▪ 2. Questions touching judging of uprightnesse by these marks . Quest . In what cases uprightnesse is hardly discerned . Quest . Answ . A Caution in iudging of any grace by many markes . Quest . Answ . Psa . 51. 12. * Act. 11. 23 * Iob 13. 15 , 16. 2 Tim. 2. 19. Reply . Answ . Quest Answ . Ezek. 18. 21. 22. Rev. 3. 19. Disswasiv ▪ from thee vil● of hypocrisie where it raigneth ▪ 1 Tim. 1. 5 Luk. 13. 25 Mat. 7. 22. Mat. 25 , 11 12. Isa . 66. 3. a Rev. 3. 15 b Rom. 2. 24. Psal . 78. 36 a 2 Thes . 2. 10 , 11 Heb. 6 ▪ 5 , 6 Gods just judgments upon hypocrites . * Luk. 8. 18 * Heb. 10. 25 , 26 Iob 27. 8 b Mat. 24. 51 c Mat. 25. 41 ▪ d Isa . 33. 14 Disswasiv● taken from the evils of hypocrisie though it doe not raigne . 2 Ioh 8. 1 Cor. 3 ▪ 15 Motives to uprightnesse . Motives from temporall benefits . a 1 Tim. 4. 8 b Psal . 91 9 10 , 14. Psal 97. 11 d Psal . ●● 9 , 10. e Pro. 20. 7 Psa . 112. 2. Motives to uprightnes taken from spirituall benefits . * Pro. 1● . 20 c P● . 1● 1 , 2 d P● . 19. 13 Iob 19. 23 , 25 d Eph. 6. 14 c Ier. 29. 13 f Mic. 2. 7. g 2 Cor. B. 42 2 Chr. 30 18 , 19 , 20 2 Cor. 8. 10 Act 23. 1. Act. 24. 14 , 15 , 16 * Iob. 31. 35 , 36. k Iob 16. 19 2 Cor. 1. 1● Gen. 20. 5. * Isa . 38. 3 a Nehe 1● 22 b Ps . 37. 37 c Pro. 28. 18 Psal . 84. 11 Meanes against hypocrisie , and for uprightnes n Zeph. 1. 5 o Iam. 4. 8. The graces that breed & nourish uprightne● 2 Cor. 8 5 10 , 11 p Hab. 2. 4 Mat. 6. 22. 23 , 24 Gen. 39. 9 Psal . 19. 7 , 8 , 11 Ps . 119. 72. Ps . 119. 97 Rev. 1. 8. Rom. 11. 36 Rev. 4. 11. q 1 Cor. 10 28. 31. r Heb. 4. 12 13. ſ Eccle. 12 14. t Psal 94. 9. 10 11. Psal . 51 6. Phil. 3. 8 , 9 10 , &c. u Ioh. 1. 12 16. Isa . 53. 9. Ioh. 15. 5 Pro. 4. ●3 . Psa . 51. 10 Psa . 119. 80 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A description of lawfull Care. A description of carefulnes Pr. 6. 6 , 7. 8 a Gen cap. 32 & 33 b 1 Chr. 22 2 Chr. cap. 2. & 3. & 4. c 2 Cor. 11 28. d 2 Cor. 7. 11. e 2 King. 4. 10. f Pro. 30 13 , &c. g 1 Cor. 7. 32. 34. Luk. 10. 42 1 Thes . 4. 11. Eph. 4. 28. h 1 Thes . 4. 12. i Eph. 4. 3. k 1 Tim. 5. 8 l 2 Pet 1. 5 m Tit. 3. 8 n Mat. 6. 83 Properties of provident Care , whereby it is differenced from carefulnes o Rom 13. 14 p 2 Sam. 13 2 q 1 King. 21 r 2 Sam. 15 s Hest . 3. 9. t Dan. 6. 5. u Pro. ● . 16 x 1 Sam. 20 1 y 1 Sam 24 ●3 , 4. 5 , 6 , 7 1 ●●m . ●6 . ● ▪ 10 , 11 Gen. 32. Gen. 33. Col. 2. 18. &c. Rom. 3. 7 , 8 a 1 Tim 5. 23. b Col. ● . 23 c Exod. 32. 12. 32 d Rom. 9. 3. Luk , 10. 42 * Mat. 6. 33 o 2 Pet. 1. 5 1 Cor. 7. 31 , 32 ▪ Wh● cares of this li●● are in ordinate . e Eccl. 5 ▪ 12 ▪ f Mat. 22. ● g Mat. 1● . 2● , 22 ▪ Ezek. 33. 31 , 32 ▪ Mat. 6. 2● ▪ Pro. 28. 20 22. 2 Tim. ● . 12 Psal . 37 ▪ 7. Godschildren shold not take thought , or be carefull . Psal . 37. 5. Mat. 6. 25 28. 31 , 34 Psal . 55. 22 1 Pet. 5. 7 Psal . 73. 13 * Mat. 10 , 19. Mat. 24. 6. Ioh. 14. 1. 27. a 2 Tim. 1. 12. 2 Tim. 4. 6 , 8. 18. Disswasiv● from Care fulnesse . Why no man shold be carefull about earthly things . b Ioh. 2. 17 c Isa 40 6. I am 1. 10 , 11. d Pro. 23. 5. Ps . 17. 13 , 14. e 1 Tim 6. 9 h Mat. 22. 5 Luke 14. 18 , &c. i Mat. 13. 22 Eze. 33. 31 k 1 Tim. 6. 10. Phil. 3. 19. Why man must not care at all about succes in any thing . l 1 Pet. 5. 7 m Ps 127. 2 n Luk. 12. 25 , 26. Mat. 5. 36. o Mat. 6. 34 p Mat. 6. 26 30 , 32. q Eph. 3. 20 Psa . 22. 10. Rom. 8. 32. r 1 Pet 5. 7. r Psa . 55. 22 Rev. 3. 8. 10 a Psal . 37 5 b Mat 6. 32 c Mat. 6. 30 The evill effects of caring about succes in any thing . 2 Kin. 6. 33 l Gen. 12. 11 , 12 , 13. Gen. 16. 2 Gen. 27. 5. 19. Psal . 55. 2 1 Cor. 7. 35 Exod. 6. 3. Meanes to be free frō carefulnes m Pro. 23. 4 n Ro. 8. 32. o Heb. 10. 38 , 39. p Iosu . 1. 5. q Heb 13. 5 r Rom. 8. 28 s Gen. 22. 8 t Gen. 12. 11. Gen. 16. 2 u 1 Sam. 26 10 , 11. x 1 Sam. 27 1. y Iohn 14. 1 , 2 Phil. 4. 6 , 7 Gal. 6. 16. Phil. 4. 6 , 7 What peace i● . a Gal. 6. 15 , 16. Phil 4. 7. Opened , wherein the peace of God is explained and magnified . b Ioh. 14. 2● 1 King. 10 ▪ 4 , 5 , 6 ▪ 7 Ephe. 3. 18 19 1 Pet. 1 8. 1 Cor. 2. 10 2 Cor. 11. 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 1 Pet ▪ 1. 5 The different sorts of peace of God. b 1 Tim. 2 ▪ 5 c Psal . 5. 5 Rom. 5. 10 d Col. 1. 2● e Rom. 5. 1 f Rom ▪ 6. 22 Rom. 6. 19. g Rom. 6. 14. 22 h Act. 2. 37 Pro. 18. 14 i Rom. 5. 1. 5 Rom. 8. 16 k Ioh. 14. 27 l Eph. 6. 10 Psal . 51. 11 12 m Psa . 73. 23 2 Sam. 12. 13 a Psal . 16. 9 b Ps . 42 11. c Ps . 31. 22 d Psal . 77. 7 e Psal , 69. 3 * Heb. 6. 19 Reasons shewing the excellency of the peace ●● of God. a Heb. 13. 20 b Isa . 9. 6. c 1 Pet. 1. 18 , 19 d Eph. 3. 18 19 e 1 Pet. 1. 8 f Luk. 2. 10 11 , 14 g Ioh. 14. 27 * Rom. 14. 17. Pro. 18. 14 h Heb. 12. 29. i Heb. 10. 31. Luk. 19. 41 42. k Luk. 22. 44. l Mat. 26. 39. m Mat. 27. 46. o Act. 2. 37 p Psa . 51. 8 q Psa . 32. 3 Hos . 2. 18 , 19. 20 Rom. 8. 31 , 32 2 Pet. 1. 3 Isa . 9. 7. The kind ▪ of impedimēts which hinder peace . a Mat. 24. 5 b Mat. 24. 24. 2 Cor. 2. 7. 11. c Ier. 17. 9 9 * Eph 4. 18 19● Whence presumption & false peace doth arise . d Deut. 29 1●● e Ier. 44. 16 , 17. f Isa . 57. 21. g 1 The. 5 3 h Isa . 28. 15 Deu. 29. 19 i Lu. 11. 21 k 1 The. 5. ● Deu 29. 20 l Rom. 5. 2 * Rom. 7. 18 Ps . ●1 . 3. 5. m Eph. 2. 3. Rom. 3. 19 23. Grounds of falle hopes discovered , & removed . Presumption , that God will save a man because he made him , removed . n Mat. ●5 . 41 o Iude 6. p Isa . 27. 11 Presumption of escaping hell , because they think they have it in this life , removed . q Isa . 9. 13. r Prov. 27. 22 s Isa . 1. 5. Isa . 5. 12 , 13 , 14 Amos 6. to 13 Presumption they shall ever well , because hither to they have escaped evill , removed . o Ps . 10 11 Psal . 55 6 , 19 Eccl 8 11. p Ps . ● . 11 13 Psal . 50. 21 Psal . 10. 6 * 2 Pet. 3. 9 Rom. 2. 4 , 5. 6 q 2 Pet. 2. 9 r Psa . 55. 19 s Psal 50. 21 , 22 * Presumption of being in Gods favour , because they prosper in this life , ●emoved . Eccl. 9. 1 , 2 t Psa . 17. 14 u Ps . 69. 22 * Pro. 1. 32 Presumption , that they shall be saved , because as great sinners as they have been saved , removed . * Luk. 18. 11 a Luk. 15. 7 b 2 Cor. 10 12 c 2 Cor. 10 18 d Iam. 3. 2. e Exod. 14 20 f Luk. 18. 10 , 11 presumption , of salvation by popes pardons , pennance , and merit of workes , removed . Colo. 2. 18 h Col. 2. 19 Luk. 17. 9 , 10 Presumption of salvation because GOD is merciful removed . k Rom 9. 18 l Rom. 9. 13 m Rom. 9. 22 , 23 n Isa . 27. 11 o Psal . 59. 5 p Psal . 50. 17 , 22 q Iude 4. r Heb. 3. 10 11 Presumption from uniuersall redemption , removed . * Ioh ▪ 1. 2● ſ 1 Tim. 2. 6 Answ . Ioh. 3. 16. ●on 1. 12. t Mat. 28. 19 Mar. 16. 15 u Mat 3. 2. 7 , 8. Mar. 1. 15. Act. 17. 30. x Ioh. 3. 16 a 〈…〉 b Mat. 13 ●1 c A●● . 13. 48 1 ch . 3. 8. Act. 13. 4● . d Mat. 20. 16 e Ioh. 1. ●9 . f 1 Ioh. 2. 2 g 2 Pet. 2. 5 g Iude 14. 15 Presumption of salvation upon concest their faith and repentance is good whē it is not , removed . Reasonson which many falsely think they have faith . Answ . a Iam. 1. 26 b Gal 6. 3 c Mat. 25 ▪ ● ▪ ●1 . Reply . Luk. 13. 26 * Isa . 58. 1. Answ . a Iam. 2. 29 b Rom. 2. 28 , 29 c 1 Pet. 3. 21 d Heb. 10. 22 e 1 ▪ Pet. 3. 21 ▪ f ● Tim. 3. 5 * Isai 1. 11 Isa . 58. 3 , 4 Ezek. 33. 31 , 32 g Isa . 58. 3. g Luk. 13. 26 h Luk. 1 3. 27 Reply . Answ . i Act. 24. 25. k 1 Kin. 21 21. 27 , 29. l Psal . 78. 34. m Mat. 13. 20 , 21 , 22. n Heb. 6. 4 5 , 6. o Mar. 6. 20 a Heb. 10. 26. 29. 2 Pet. 2. ●0 b Mat. 12. 43 , 44 , 45. c 2 Pet. 2. 22 d Ex. 12. 32 e Act. 8. 24. f Num. 23. 10 g Num. 24. 13 h Num. 22. 34. i Pro. 13. 4 k Ioh. 6. 60 l Psa 55. 14 m Mat. 26. 22 What true cōversion and repentance is . p Eph. 4. 22 23 , 24. Rom. 12. 2 q 2 Kin. 10 r Col. 3. 1. 2 Presumption of repentance here after , s Psa . 73. 19 t Pro. 29. 1 u Heb. 3. 13 15. 19 a Rom. 2. 5 Rom. 2. 5 b Ier. 13. 23 Hos . 2. 15 c Ezek. 18 21. 22 d Ezek. 24. 13. e 1 Tim 4. 2 Causes of a seared conscience to be avoyded . f 1 Tim. 4. 8 g Rom. 1. 27 Iude 10. Ephe. 4. 18 19 h Heb. 10. 26 Meanes to keepe the conscience tender . Gen. 4. 7. u Rom. 1. 21. to 29. u Mat. 27. 5. Signes of false hope and peace . a 1 Ioh. 2. 15. b Iam. 4. 4. 2 Kin. 9. 19 22. * Heb. 13. 18. 2 Tim. 3. 5. 1 Ioh. 2 ▪ 4. * Ioh. 3. 10 2 Chro 36 16 Act. 7. 54. Needfull feare before conversion . a Act. 2. 37 b Act. 9. 9. c Act. 16. 29 * Rom 8. 15 Holy and good feare after conversion . d Phi. 2. 12 e 1 Pet. 1. 17. Causelesse feare . The kinds of causelesse feare Strange effects of feare rising from natural distempers . Differēce betweene trouble rising from bodily distemper , and that of trouble of conscience . Some difference betweene regenerate , and unregenerate , in these distempers . The best meanes to quiet the heart in bodily distempers ▪ Diffrence betweene those fears which rise chiefly frō Melancholy and those which are chiefly from trouble of conscience . The groūd of false feares . a Gen. 4. 14 Feare of punishmēt must be turned into trouble for sinne . b Ps . 51. 4 , 5 c Ezek. 36. 31. When the soule is troubled for sin , fly to GOD for mercy and grace in Christ . Reply . Answ . Reasons proving that sinne cannot be nupardonable , because of the greatnesse therof . f 1 Pet. 1. 19 g Act. 20. 28 Exod. 34. 6. Reply . Answ . Hos . 14. 4. Isa . 43. 25. Ezek. 36. 25 , 26. 32. * Ezek. 36. 37 Reply . Answ . a 2 Pet. 3. 9. 15. Reply . Answ . Reply . Answ . Reply . Answ . b Mic. 7. 19 Reply . Answ . Psa . 118. 1. Mat. 6. 11. h Luk 17. 4 Mat. 18. 22 Reply . Answ . Isa 1 16. Ier. 4. 14. Psa . 85. 8. Isa . 1. 18. Sinnes before and after conversion pardonable . i Gen. 9. 21 k Gen. 19 33 l Mat. 26. 47 * 2 Chron. 33. 6. 10 12 , 13 m 1 Kin. 15 5 n 1 Tim. 1. 15 , 16 o 1 Tim. 1. 15 , 16 p Isa 53. 5. q Luk 5. 32 r 1 Ioh. 2. 1 s Col. 3. 13 t Mat. 19. 26 u Gen. 18. 14. x Mar. 9. 23 Reply . a Isa . 1. ●9 . * Rom. 7. 20 b Isa . 43. 25. c Micah . 7. 18 , 19. Rev. 14. 5. d Ier. 50. 20 e Mat. ● . 5 f Ioh. 11. 4● ▪ g Mar. 5. 4. Ezek. 18 21 , 2● Ezek. 36. 25. to 33. k Isa . 55. 7. Answ . No man hath signs of election til effectuall calling . l 2 Pet 1. 5. 10 No man can know certainely in this life that he is a Reprobate m Luk. 23. 42 , 43 In what order a Christian should ascend to the knowledge of his Election . n Gen. 1. 31 o Eccl. 7. 29 Gen 3. 15. Gen. 17. 1. 2. 11. Rom. 4. 11. Ier 31. 31. 32. p Phil. 2. 6 7 , 8 , 9 , 10 , 11. Ioh. 3. 16 q Rom. 3. 26 r Ephe. 4. 8 ▪ s 2 Cor. 5. 20 2 Pet. 1. 5. 10 , 11 t Rom. 11. 33. Eph. 1. 3. 5 , 6. Feare of sinning against the holy Ghost removed . Answ . a 1 Kin. 15. 5 2 Sam. 11. 4. 6. 10. 15. 25. b Heb. 10. 28. d 1 Tim. 1 13 e 2 Chron. 16. 10 1 King. 11. 4 , 5 , 6 Heb. 10. 28 , 29 f Luk. 23. 34 g Math. 26 69 , 70 , 74 Why called sin against the holy Ghost . Why unpardonable . * Ad extra . A description of the sin against the holy Ghost . Heb. 6. 4 , 5 , 6. i Heb. 10. 26 , 27 , 28 , 29 k Mat. 12. 24. 31 , 32. k Marke 3 28 , 29 , 30. k Luk. 12. 10. k Heb. 6. 4 , 5 , 6. k Heb. 10. 26 , 27 , 28 , 29. How to be sure that a man hath not committed this sin against the holy Ghost . Heb. 10. 29 Feare that God will not pardō because their harts condemne them , removed . g 1 Iohn 3 20 Answ . h Hos . 12. 8 Luk. 18. 11 i Luk. 15. 18 , 19. k Luk. 18. 13 , 14. 1 Ioh. 3. 20 1 Ioh. 3. 18 , 19 , 20 , 21 , 22. l Ioh. 21. 17 m Acts 26 10 , 11 Acts 8. 3. n 2 Cor. 12 15. Feare of being Reprobates , because they cannot tell that Christ is in them , removed . o 2 Cor. 13 5. Answ . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 13. 3 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 13. 7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reply . Answ . p 2 Cor. 3. 18. Feare that God will not pardon because they seeke too late , removed . q Pro. 1. 24 28 Answ . r Ioh. 12. 36 ſ Ioh. 9. 4. t Heb. 3. 13 , 15 ▪ u Luk. 19. 42 , 43 It is not possible for any to know that the time of his conversion is past . x 2 Chr. 6. 37. 39. Heb. 3. 15 a 2 Cor. 5. 20 b 2 Cor. 6. 2 c Chro. 33 10 , 12 , 13 d Mal. 3. 7 Pro. 1. 28 e Hos . 7. 14 Ezek. 18. f 2 Chro. 6. from 36. to 40. g 2 Chron. 7. 12. Reply . h Heb. ●2 . 17 i Mat. 25. 11 , 12. k Lu. 13. 24 Answ . l Num. 23. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hos . 6. 3. Psal . 73. 13 m 2 Cor. 12. 10. 2 Chron. 30. 19. The weakest performance of duties , lesse dangerous tha whole omissions . n Ioh 5. 3 o Isa . 8. 17. * Isa . 30. 18 p Psal . 103 10 Doubts of Gods love because of their grie vous afflictions , removed . a Deut. 28. 20. Answ . b Ps . 31. 22 b Psal . 116 11. c Psal . 73. 13 , 14 , 22. d Eccl. 9. 1 e Pro. 3. 12 e Rev. 3. 19 f Rom. 8. 28 g Heb. 12. 10 h Isa . 28. 29 i Psal . 73. 23 , 24. Reply . Answ . a 2 Sam 12 9 , 10 , 11 , 1● b Iob 3. 3 Iob 6. 9. c Psal . 73. 3 to ver . 15 Doubts of Gods love because they prosper , removed . k Rev. 3. 19 l Heb 12. 6 Answ . In what cases God usually doth not afflict his children . m Mal. 3. 17 n Hos . 11. 4 Fears that God doth not love men , because they think their state to be wo●se th●● any others ▪ removed . Answ . o Psal . 77. 7 , 8 , 9. p Mat. 27. 46. Cant. 5. 6. Isa . 49. 14 r 2. Cor. 4. 8 , 9. The ends why God doth g●…vously 〈…〉 stres●… children ſ 2 Sam. 14 ▪ 24. t 2 Cor. 12 7 u 2 King. 6 33 1 Sam. 28. 7 a Iob 13. 15 b Psal . 42 9. 11 c 2 Chr. 32. 3● a Psal . 80. 18 , 19. Can. 3. 2. 5 Can. 5. 1. 8. Can. 2. 7. Can. 8. 4. God doth never wholly or for ever forsake his Children . b Psal . 89. 32 , 33 , 34. c Isa . 54 7. 8 d Psal . 22. 1. Mat. 27. 46 e Iob 1. f 2 Cor. 11. 23 to 33 b Psal . 6. 2 , 3 6 , 7 c Psal . 10. 1 d Psal . 13. 1 e Psal . 22. 14 , 15 f Ps . 32. 3 , 4 g Ps . 38. 3 , 4 h Psa . 69. 3 i Psa . 77. 2. Reply . Answ . l Psa . 32. 3. m Psa . 32. 5 o Ps . 77. 2. 3 p Ps . 119. 82 q Ps . 31. 2● r Ps . 77. 10 An old device of Sathan to make a mā thinke his case to be worse than any others . Ier. 8. 22. s Mar. 9 23 t Gen 18. 14. u Ioh. 11. 39 , 40. z Mar. 1. 31 a Mar. 6. 5 , 6 , b Mar. 9. 23 Reply . Answ . c Mar. 9. 24 d Isa . 28. 16 Doubts that God doth not love them because their praiers are reiected , removed . a I am . 4. 3. b I am . 1. 6 , 7 God heareth prayers many wayes . Heb. 5. 7. d 2 Cor. 12 9 e Ioh. 3. 16. f Rev. 1. 5. g Rom. 4. 25. h Phi. 1 29 i Ioh. 1. 12 k Heb. 11. 1 l Rom. 3. 28 Answ . n Luk 17. 6 l 1 Ioh. 2. 12 m 1 Thes . 5 14 Rom. 14. 1 Rom. 15. 1 n Rev. 3. 8. o 1 Thes . 5. 14 p Mat. 12. 2 Caution . Reasons why many think they have no faith , but without cause . q Mat. 8. 26 r Mat. 14. 31. Reasons , why some are more feareful to die than others , and why al naturally are unwilling to dye . s Mat. 16. 27 t 2 Cor. 5. 10 , 11 Causes why Christians are too unwilling to die Helpes against fear of death . a Psa . 62. 10 b 1 Cor. 7. 29 , 30 , 31. c 2 Pet. 1. 10 , 11. 2 Pet. 1. 5. 1 Cor. 15. 55 , 56. Rom. 8. 2. 2 Cor. 5. 4 d Phil. 1. 23 n 2 Tim 4. 8 o Iob 14. 14 An answer to those which question their faith , for want of feeling . p Heb. 11. 1 q Rom. 8 24 r 2 Cor. 5 ▪ 7 ſ Ioh. 20. 31. t 1 Ioh. 5. 15. Ioh. 3. 4. a Rom 4. 19 , 20. Heb 11 8. 11 b 2 Pet. 1. 8 10 Rom. 4. 18. Heb. 11. 11 c Heb 11. 17 , 18 , 19. d Rom. 4. 18 19 , 20 , 21. e Rom 4. 20 f Iob. 13. 14. 24. g Iob 13. 15. h Psa . 42. 9. i Ps . 42. 11 k Ps . 73. 28. Many doe not feele that they have faith , because they doe not feele for it ▪ What it is to beleeve a 2 Cor. 1●● ▪ b Ps . 45 〈…〉 c Rom. 7 ▪ 4 d Ioh. 1. 12. e 1 Cor. 6. 17. Two speciall acts in saving Faith. f Ps 45. 1● § Luk. 9. 2● With what manner of will and consent , a man receiveth Christ by faith . Luk. 14. 28 31 h Luk. 14. 28. i Act. 8. 37 Many presume that they have faith , which have none * Mat. 25. 12 Reply . Answ . m Rom. 7. 23 n Isa . 1. 19. o Gen. 30. 34 Rom. 7. 19 Caution that none abuse Christs lenity . * Heb. 3. 12 ▪ Faith known by the effects thereof . p Mar. 9. 34 q Ioh. 6 68 r 1 Pet. 2. 2 ſ 1 Ioh. 3. 14 t Iam 2. 22 26. Fe●res of 〈…〉 b●ing sanctified , because a● its thoght , they were not sufficiently ●o●id●d in their first Conversion , ●emoved . a Act. 2. 37. b Act. ● . 6. c Act. 16. 29 d Gen. 4. 13 e Mat. 27. 3 , 4. Answ . Reasons , why some feele more grieve and feare in their first Conversion then ▪ others . How to know that a man had sufficient griefe , and te●r●ur , in his first Conversion : 2 Cor. 7. 10 The difference between the terrors that prepare to cōversion , and those which are the beginning of helli●h torment . a Act. 2. 13 b Act. 2 37. c Act. 9. 6. d Act. 16. 24 30. 33. e Gen. 4. 17 &c. f 1 Sam. 16 17. g Act. 2. 37. h Isa . 50 4. e 2 Sam. 12 13 f Ps . 51. 10 g 2 Pet. 2. 22. Fears that they are not sanctified because they are pestred now with worse thoughts , then ever , removed . Answ . k 1 Chr. 21 1. l Iob 2. 9. m Mat. 15. 19. How Satans suggestions may bee knowne from mans owne thoughts . n Mat 4. 6. 9 Satās cunning in casting in blasphemous thoughts o Gen. 44. 2●4 . 15. p Mat. 12. 31 , 32. Reasons , why worse thoughts maybe cast into a mans head after , then before conversion . Reasons of Gods permission of Satan to cast in most vile thoughts . q 2 Cor. 12 9. How to be armed against blasphemous thoughts , before they come Convincing reasons proving that there is a God. Psal . 19. 1. Psal . 104. r Lu. 12. 25 ſ Mat. 5. 36. * Iob 38. 10 , 11. u Ps . 104. 6 x Act. 14. 15 , 16 , 17. a Rom. 1 ▪ 20 b Pro. 16. 4 c Eccl. 12. 14. d Heb. 11. 27. e Heb. 11. 3. 6. Convincing reasons , that the Scriptures are the Word of God. ● * Heb. 4. 12 , 13. Psal . 19. 7. f Gal. 3. 22 g Rom. 1. 17 h 1 Cor. 2. 9 k 2 Cor. 10 4 , 5 , 6. l 2 Pet. 1. 20 , 21. How to be forearmed against temptations to acts unnaturall and inhumane . m Exo. 20. n Act. 16. 28 o Gen. 39 9 How to be kept from the hurt of Devillish thoughts in the time of temptation . p Mat. 4. 6. 7 Doubts of Sanctification because they have fallen into grossesins , removed . Answ . Hos 14. 1 , 2 , 3 , 4. q Ioh. 8. 44 r 2 Sam ▪ 1 1● 1 Kin. 15. 5● k 1 Kin. ●● 4 , 5. * Mat. 26. 74. a 1 Cor. 10. 11 , 12. a 1 Cor. 10. 11 , 12. b 1 Cor. 4. 4 1 Ioh. 3. 9. l Iam. 3. 2. m Rom. 7. 15 , &c. n Ioh. 8. ●4 Rom. 6. 16 ▪ 18 , 19 , 20 , 22. o 1 Ioh. 5. 17. 18. Doubts of Sanctification because they feare they have not Repented , removed . Answ . p Isa . 1. 19. q Rom , 8. 4 r Psa . 51. 17 s 2 Sam. 24 17 , 18. t 1 Kin. 21 27. 29. u 2 Chr. 6. 36. x Rom. 7. 23. * Rom. 7. 20 Doubts of Sanctification because of their dulnesse in spirituall duties , removed . Answ . a Phil. 2 12 Neh. 1. 11. Doubts of Sanctification from sudden dulnesse after comforts , removed . Answ . b 2 Cor. 12. 7. Doubts of Sanctification for that they are out-gone by others , removed . Answ . a Eph. 4. 7. ●om . 12. 3. b 1 Cor 12 11. Psal . 119. 9 , 100. Mat. 25 21 22. 23. * 1 Cor. 12 15 , 16. c Mat. 20. 15 d 1 Cor. 12 26 Doubts of sanctification from the sense of the want of growth of grace , removed . Answ . Doubts of Sanctification from the sen●e of hardnes of hea●t , removed . e Zac. 7 ▪ 1● Answ . f Eph. 4. 19 g Isa . 63. 17 h 2 Chr. 34 27. i Rom 〈…〉 k 1 Cor. 13. 9 Answ . a Heb. 6. 4. 5 First sort of Christians . b Heb. 6 , 4 5 c Mat 13. ●1 d 2 Tim. 3. 8 Who may fall away , and how ▪ e Luk. 8. 18 f 1 Ioh. 2. 19 The second sort of Christians g Rom 12. 2 h 1 Thes . 5 23 k 2 Cor. 5 17 2 Pet. 1. 4. Once & ever instate of grace . A truly regenerate man may fal far back though not quite away a Psal 32. 3 b Psal . 51. 8 9 , 10 , 11 What grace God giveth to his Elect in their conversion , and how . l oh . 2. 20 m 1 Ion. 3 9 Whence it is that the Elect may decline and backes●●●e , and how ●arre . He never fals from the first infused habit of grace . o 1 Ioh. 3. 9 Differēce betweene the sinning of the regenerate and unregenerate . o 2 Pet. 3. 5 p Psal . 39. 1 q Psal . 116 106 * Mat. 26. 35 ſ Gal. 6. 1 ● 2 Sam. 11. 2 t Gen. 27. 4. Micah 2● a 2 Sam. 11 8 unto 2● . b Ps . 19. 13 c 2 Sam 11 8 , 9 , 1 , 11 , 12. d Ps . 32 3 , 4 e ● Sam 12 13. Psa . 51. f 2 Chro 15 17 g 2 Chr. 16 10 , 12 k 2 Sam. 12 24 l Eccles 2. Neh. 13. 26 m 1 Kin. 11 3 to 10. Ecclesiast . b 1 Sam. 28 3 ▪ 6 7 &c. c 2 Chr. 2● 17. 18. to 23. Grounds of differences between the fals●f men truly sanctified , and others . d Ioh. 4. 14. The condition of the true Christian differs frō that of the for●all Christian , in respect of Gods purpose and love . e Ioh. 8. 35 f Ioh. 17. 9 15. 20 * 2 Sam. 14 24 g Lev 13. 46 2 Chro. 26 21 Rom 8. 15. 16. 17. 35 1 Ioh 2. 27 1 Ioh 3. 9 h Rom. 8. 33 unto the end . Whence it is that a true Convert cannot fall quite from grace . i Rom. 9. 11 Quest . Answ . k Gen. 1. 2 1 Gen. 3. m Ier. 32. ●0 n 2 Cor. 1. 21 , 22 Ephe. 1. 4. n 2 Cor. 1. 21 , 22 Ephe. 1. 4. o Rom. 6. 5 unto 12. p 1 Pet. 1. 3 4 , 5 d 2 Tim. 2. 19 Reasons prooving that a man effectually called , can not fall quite away e Rom. 11. 29 f Ioh. 13 1 g Heb. 7. 2● . 25 Heb. 7. 21 h Ioh. 6. 3● Luk. 22. ●● Ioh. 17. 1● i Eph. 1. 13. 14. k 1 Pet. 1. 23 , 25 Ier. 32. 40. Objections for falling from grace answered l Ps . 73. 24 Rom 6. ● . &c. m Psal . 2. 8. n Ioh. 17. 1. o Dan. 9. 1. p 2 Sam. 7 27. a Luk. 7. 4. b Ioh. 〈…〉 c 2 Cor. 5. 14 d 1 Ioh. 5. 3 q Iude 4. Rom. 5. 21. r Rom. 6. 1 15 s Ezr. 9. 13 14 t Rom. 6. 2. u 1 Ioh. 3. 1 , 2 , 3. Feares of falling away quite , because men doubt they have onely a forme of godlinesse , Removed . a Psal . 15. 1 2. 5. Note . Doubts , through being already fallen backe , removed . Answ . b Rev. 2. 4. c Rev. 2 5. * Ps . 73. 24 Psa . 89. 30. 32. d Rev. 2. 11 Reasons why many think they have lesse grace now than at first , but mistake . e Psa . 92. 14 * Ioh. 2. 12 , 13 Pro. 16. 31 Feares of falling quite away because others are already fallen , removed . f 2 Tim. 4. 10. Answ . g 1 Cor 10 12 h 1 Ioh. 2. 19 Psal . 51. k Ecclesiast Feares of falling away in time of persecution removed . l Ephes . 6. 11. 13. 14. Answ . How to be kept from dastardly feare in time of persecution . m Luk. 21. 14 , 15. * Rev. 3. 8. 10 How to know in time of peace to hold out in persecution . Doubts , taken from deceitfulnesse of heart , removed . Answ . Doubts , from present fainting , removed . Answ . * Psal . 27. 23 , 24. n Psal . 73. 26. o Iona. 2. 4. 7 p Isa ▪ 50. 4. 10 Psal . 27. 23 24. Reply . We do not our part , therefore God is not tied to 〈◊〉 . Answ . Act. 5. 30. 31 Reply . Answ . u Isa . 54. 13 Caution . Heb. 4. 2. Iam 1. 7. Psal . 81. 11 12 Mat. 21. 43 Feares rising from want of such graces as God hath promised absolutely , removed . a Psa . 119. 5 b Neh. 1. 11 c Mar. 9. 24 d Isa . 1. 19. e 1 Cor. 8. 12. g Psal ▪ 85. 8 h 2 Tim 2. 19. Troubles , through want of peace of Sanctification , removed . Answ . Gal. 5. 17. k 1 Cor. 13 9 l 1 Cor. 16 13. a 1 Cor. 10 13. b Heb. 2. 18 ▪ c 1 Cor 10 13. d 1 Pet. 5. 10. Heb. 10. 37 e Luk. 22 , 32. Ioh. 17. ●5 . 20. m Rom. 16 20 n Rom. 8. 37 How , notwithstanding all a mans causes of fears hee may know the peace of God belongeth to him . Quest . o Neh. 1. 4. p 1 Sam. 4. 20. 21. q Psal . 15. 4 Psal . 16. 4. r 1 Ioh. 3. 14. Psal . 16. 3. s Psa . 141. 5 t Pro. 25. 12 ▪ u Psa . 73. 23 Causes of errour in mis-iudgeing of a mans state first removed . a Psa . 31. 22 ▪ b Rev. 3. 17. c Pro. 3. 5. d 1 Cor. 3. 18. * Hos . 2. 19 20 Obiect . Answ Obiect . Answ . An excellent helpe making way to peace of conscience Rules how to lay open our state to others , when the Conscience is troubled . Men overgone with trouble of conscience , are most unfit toiudge of their own estate . Reply . Answ . c 2 Cor. 1. 4 d 1 Th● . 5 14 e Isa . 50. 4. Ioh 20. 23. Chap. 17 Meanes to get and keep true peace . f Ioh 14. 16 g 1 Cor. 2. 12 Reply . Answ . h Ioh. 5. 3 , ● Meanes to obtain the Spirit . Mat. 5 3 , 4 , 5 , 6. i Isa . 4 4. 3. k Ioh. 14. 17 l Act. 10. 44. m Gal 3. 5 n 2 Cor. 3. 6. 8. o Lu. 11 14 p Eph. 4. 30 31 q 1 Thes . 5 19 , 20. o 1 Ioh. 2 27. p Rev. 1. 6. q Eph. 4. ●0 t 2 Cor. 1. 22. Ephe. 14 How the Spirit doth witnesse to a man that he is Go●s 〈…〉 . a Z●ch 12. 10 b Isa 61. 3. a Rom. 8. 26 * Act ● 8. Gal. 5. ●2 . Act. 24. 16 Isa . 30. 21. s Psa . 51. 14 t Isa . 9. 6. u Isa . 53. 5. c Mat. 11. 29. d Ioh. 16. 33 e Heb. 9. 14 e Heb. 10 12 f Heb. 10. 2 ▪ Heb. 9 Psal . 32 3 , 4 , 5. How to keepe the Conscience tender . See also Cap. 15. Sect. 2. at the end of it . Mat. 11. 19 Isa . 32. 17. Rom. 8. 6. Rom. 5. 1. Rom. 8. 33 Rom. 8. 25 Heb. 6. 18. 19 Psal . 119. 165. Mat. 11. 29 Gal. 6. 16. Heb. 12 5. Heb. 12. 6. Meanes of being put in mind of Gods consolationss Rom. 15. 4. a Isa 12 3. b ●sa . 66. 11 Gal. 3. 24 c Rom. 10 15 d Luk. 1. 79 Iob 22. 21. 23. Psal . 85. 8. Psal . 37. 37. Rom. 15. 13 Heb. 13. 20 21.