THE RIGHTEOUS MAN'S WAY. WHEREIN ARE GIVEN CERTAIN Directions, how men may profitably meditate upon the Commandments of God: that so through such manner of meditation, the Lord's Commandments may find place in men's hearts, to serve in them as guides unto all their Actions and Thoughts. DIRECTIONS MOST NEEDFUL FOR THESE times, seeing most men laying the Commandments of God aside, do lead their lives in disobedience to God's Commandments; and this, not only to the scandal of Christian Religion, but also to the extreme hazard of their own salvation.  1. Thes. 4. 1. We beseech you, brothers, and exhort you in the Lord jesus, that ye increase more and more, as ye have received of us, how ye ought to walk and to please God. 
Printed in the year 1621.   

THE EPISTLE to the Reader.  
MAny of God's servants (beloved Reader) having written at large upon the ten commandments, opening them so, as that men may in a great measure see how far they branch themselves, into every action, speech, & thought of Man, I thought it might be profitable to add unto their labours, this my direction unto Meditation upon the Commandments. For, I observe in most Men a kind of disposition, willingly to hear or read of the Commandments, that so their knowledge might be increased; but there is little evidence of any who meditate also of them in private, that by such meditation upon them, they may sink into their hearts, there to remain as directors unto them, in all things wherein they may have use of them. The very Notion only of God's Commandments is surely profitable, as serving to inform Men of the way they should walk in, but meditation upon them roots them within us; because, what our Spirit once labours upon, it will not easily forgo again, but will retain and make use of the same, and this also to the end, wherefore the pains to meditate upon it was taken. For if any man purpose with himself, and set his heart to seek God's Commandments, that they may serve to guide and rule him in his ways, he joining private meditation, or selfe-questioning and self examining with the same, his heart will then affect and endeavour to come to the end of its purpose. For this cause have I chosen to direct men unto a manner of meditation upon the Lords Commandments that so through meditation, the Commandments of God may not rest in the bare Notion, but may branch themselves out in the actions, speeches, yea and private thoughts of men. But because the stream of this world's disposition, runs violently against the man that would keep God's Commandments: (for such is in most men the custom to err from the ways of God's commandments, that he that walks in them, shall hardly find any man, that is not either against him, or at leastwise not addicted to that way he walks in) And because our own corrupt nature is hardly brought in obedience, to yield to walk in the ways of righteousness, Therefore I have purposely set myself to show, (in the first place, and in several chapters a part) certain motives or inducements, by which men may be brought on, to take upon them, as for a light burden, and easy yoke, the holy Commandments of God, which are as his burden and yoke which he for Man's good hath put upon us. I am not ignorant, that the world threatens me to labour herein in vain; for such rooting in Men hath the pleasure of sin taken, that it is almost unexpectable, that they should leave to sin those, sins, by which their laughter, heart's joy, & firmest bond of fellowship is commonly occasioned; but my trust is in God, that there are thousand thousands in the world, who, not being of the world, will not go the way of the world, but, as aymers at another world, will give diligent heed to all good directions how to come to the glorious world which is to come, Yea, seeing there is a turning of many unto Righteousness, Daniel, 12, 3, who walked in the ways of unrighteousness, I cannot but hope, that many, even in the unrighteous multitude, may yet be won, to bethink themselves ere it be too late, of the evil way wherein they walk, and of the good way of God's holy Commandments. Many indeed are the inducements unto sin, and they are also very powerful, to move young, and lusty, and covetous persons, to walk rather in the way of sins, then in the way of God's Commandments; but alas, as the pleasure of a whore ends often times in a miserable and loathsome disease, when yet during the pleasure there will be no ear given to any warning of danger, so men that are overcome of the inducements unto sin, do but gather more and more matter for their own grief & destruction. The way of God is peace, health, and Glory; but the way of Satan (the miss-leader of the misleaded,) is, trouble of conscience, disease of body, & eternal Infamy. In hope therefore that all will not be so evil minded as to neglect the way of God, rejecting also all Meditation upon the Commandments of God, but that some will be won to exercise themselves in such Meditation, that so they may reap the glorious fruit of righteousness, I will now conclude this epistle, and send my Reader to the Treatise its self, where directions how to meditate are given.  
Yours in the Lord THOMAS PROCTOR   

The Righteous Man's way.  
WHEREIN ARE GIVEN CERTAIN DIRECTIONS how men may profitably meditate upon the Commandments of God: That so through such Manner of Meditation, the Lords Commandments may find place in men's hearts, to serve in them as Guides, unto all their Actions and Thoughts.  
WHen God had created this glorious frame of heaven and earth, and had made the wonderful and beauteous creatures therein, than we read, Gen. 2. 16. that unto man God gave a commandment, saying: thou shalt eat freely of every tree of the garden; but of the tree of knowledge of good and evil thou shalt not eat of it: for in the day that thou eatest thereof, thou shalt die the death, which first commandment of the Lord, seems to me as the sign of his Lordship over Men: the Lord showing herein his Lordship, in that he gave a Law unto Man, exacting also from him, even upon pain of punishment, subjection unto him herein. which sign of the Lordship of God remaineth in the Church even unto this day; for unto this day we Christians though we be under the liberty of the Gospel, yet are not freed from being in subjection to a Law of Commandments and Ordinances. Therefore also ought we to be sensible of the Law of God, as of a yoke and burden, even as a mark, sign, or evidence of a Lordship, which God hath over us. And indeed our Lord, saying, Math. 11. 30. My yoke is easy and my burden light, shows, that he hath put a yoke and burden upon his Disciples, though indeed, it is an easy yoke and a light burden. Again, our Lord, saying, Luk. 6. 46: But why call ye me, Master, master, and do not the things that I speak, this shows, that his Commandments are so a sign of his mastery over us, as that not to do his Commandments is little less, then to deny and put off from us his Mastery or Lordship. Wherefore also those, who as at liberty to do or not do, do go far in observing the Commandments of God, when yet their heart and soul hath no sense of the Commandments as of a yoke & burden, or as a sign and evidence of a Lordship which God and Christ hath over them, they for all this are not truly Subjects, but Libertines rather, doing the Commandments but because they will do them, not because they have in them any sense of the Lordship of God & of Christ over them. And surely, what thorough men's desire of Conformity with Christians with whom they live: and thorough fear of the punishment of their Christian Princes, if they do such or such evil things contrary to Christian Religion: & what thorough a superficial apprehension of the goodness of the things commanded of God, many go far in doing as God commandeth, and yet without any true subjection to the Lord, as having sense of his Lordship over them. Yea, Men may liberally acknowledge with their lips, yea superficially in their hearts also, the Lordship which God ought to have over themselves, when yet their hearts never had any the least sense, of the Lordship of God in his Commandments. We ought rather to put on a resolution of mind, both to receive the Commandments of God as a yoke or burden put upon us, or as a sign or evidence of a Lordship in him over us: and also to do them, as in testimony of our subjection to a Lordship in God. The like aught even Christian States aswell as private persons to do, not contenting themselves to give good Laws to their people, but to give them as branches of the Law received from God, and as in subjection to a Law of Commandments, in which God hath and exerciseth even over them also a Lordship & Dominion. With this advertisement I thought good to begin this Treatise upon the Commandments, that so I might prepare Men, to have in them a kind of apprehension & sense, of the yoke and burden of the Lordship of God upon them. But because (as above) our Lord the Son of God hath said: My yoke is easy and my burden light, therefore having given this Advertisement next above, now I will proceed, endeavouring to show unto men, by what convenient means they may receive upon them this yoke & burden, not as a pinching yoke, and heavy burden, but as an Easy yoke, and a light burden. And truly as on the one hand our heart's sense and feeling of the Commandments, as of a yoke or burden, is right needful, that so thorough such sense there may be a hearty acknowledgement of the Lordship of God over us, so on the other hand it is also profitable for us to be instructed, how we may receive this yoke and burden upon us, as an easy yoke, and a burden light to be borne of us.  

Chap. 1.  
COmmon experience proves unto every one, that when any thing is done unwillingly by any, than not only that done is done with heaviness and grief of heart, but also the very commandment its self seems unto such, a heavy load, too heavy to be borne, yea or to be required of them. This considered, there cannot be (in my judgement) any better Means, to make men receive the Commandments of the Lord, as an easy yoke, and light burden, then by showing them how they may make themselves willing to bear upon them such a yoke or burden. But we finding it also true in common experience, that unless men's Passions and Affections be stirred up, as either their Admiration, Fear, Reverence, Love, or delight, both towards and in the Commander, and also towards the thing Commanded, they seldom (if at all) do any thing commanded willingly, therefore it must needs be needful to instruct men, how their Passions and Affections, may be stirred up in them, both towards God commanding, and towards the thing commanded. Are not the children of Parents, and the favourites of Princes, drawn on first, to Reverence, Fear, and love, before commandments are given unto them? even so the very Children also of God, must first be instructed to admire the Lord, to fear him, and to fall in Love of him, before there can be expected from them, a willingness to receive upon them the yoke or burden of God's commandments. Let therefore the mighty works of God in his Salvations and judgements, be discreetly opened unto God's people by the Lords ministers, that so God's people discerning them, they may both be brought on to fall into an Admiration of him that could do such things, and also ●o fear him in whose power it is, so and so fearfully to punish them which obey not: Let also the glorious Apparitions of God, his Son, and Angels, be opened unto them, that so of such heavenly and fair Glories, their hearts being won of such Glories, they may be brought on, both to an Awe, and yet also to a Love of God: Let also the Virtue, Goodness, & Gratiousness of God, be opened unto their apprehensions, that so even for such things sake also, they may be subdued to yield to fall in Love of God who dwelleth in Glory. Lastly, let the Righteousness of the commandment itself be opened unto them, declaring the invaluable good which cometh to man's society, by the observation of such a commandment, and the odious wickedness & hurt which cometh to man's society, by doing things forbidden, & this, to make them love the commandment itself also for its Righteousness, hating also the thing forbidden, for its odiousness and hurt. Let these things I say be more frequently, and intentively done by the Lords ministers, and then there may be good hope of reaping from God's people, a very plenteous harvest of good and pious works, done in obedience to the law and commandment of God.  
And indeed, besides the bare injunction of keeping the Commandments, we find in the Scriptures many motives also or inducements set before men, both for the stirring up their passions and affections, and also to draw them to a willing obedience. what therefore were motives, or inducements unto others, the same (if we with them would attain to a willing obedience) must be made use of by us also; for, as we cannot expect the effects, where we are negligent of the causes, so we can hardly expect to attain with the Saints before us, a diligent, joyful, and willing observation of God's Law, whilst we are negligent to make use of those motives or inducements by which they were drawn hereunto. Suffer me therefore patiently (I pray you) collect out of the Scriptures to your hands, first som● good evidence, how David (and in him other saints) received the commandments of God (that so by this testimony you may perceive what your duty also is, and how far short herein you come of that Affection which you ought to have towards the commandments of God): Secondly, some special motives or inducements, which may serve to move or induce us to obey God's commandments. Lastly, some special means whereby we may attain to keep them, as the saints before have kept them.  
For the first, we, Psal. 119. 14. read thus, I have had as great delight in the way of thy testimonies as in all riches. Again Psal. 119. 24. also thy testimonies are my delight and my counsellors. Again Psal. 119. 47. and my delight shall be in thy commandments, which I have loved. Again, Psal. 119. 54. Thy statutes have been my song in the house of my pilgrimage. Again, vers. 72. The law of thy mouth is better unto me then thousands of gold and silver. Again vers. 111. Thy testimonies have I taken as an heritage for ever: for they are the joy of my heart. Again vers. 127. therefore love I thy commandments above gold, yea above fine gold. Lastly, v. 162. I rejoice at thy word as one that findeth a great spoil. Thus you see how this man's Passions or affections, were stirred up in him; now see in the next place what came also thereof. Psal. 119. 23. he saith thus. Prince's also did sit and speak against me, but thy servant did meditate in thy statutes. Again verse 31. I have cleaved to thy testimonies o Lord Again, verse 46 I will speak also of thy testimonies before Kings and will not be ashamed. again verse, 51. the proud have had me exceedingly in derision: yet have I not declined from thy law. Again verse 60. I made hast and delayed not to keep thy commandments. again; verse, 79. let such as fear thee turn unto me, and they that know thy testimonies. again, verse, 112. I have applied mine heart to fulfil thy statutes always, even unto the end. Again, verse, 115. Away from me ye wicked: for I will keep the commandments of my God. Last, verse, 136. min● eyes gush out with rivers of waters because they keep not thy law. When we read these things, suffering also ourselves to pause also a little upon each of them, considering it advisedly, it may then well seem unto us even incredible, that so excellently a disposed mind towards the commandments of God, should ever at all be found truly in a man. I for my part should be very much deceived, if each man comparing himself with this declaration, will not then from the greatness of the difference, acknowledge in himself a seeming incredibility hereof. For so many are the other things, and specially things of this world, which steal unto them our delight, love, joy, and song, as that most rarely (if at all) we shall find a man, whose delight, love, joy, yea and song, shall be of the commandments of the Lord. And indeed it will be found in common experience, that it is far easier to live in a good, yea a great measure, conformable in our actions to that commanded, then to have a delight also in the commandments, to love them, rejoice of them, and to make them our song; for such passions or affections of our soul are not usually, nor indeed easily moved in us by such things. Neither need I any greater proof by which to make this evident unto men, then if they but enter into an examination of themselves, each man taking some time when between God and his own soul, he ask of his own self, saying▪ Wherein truly do I delight? what is my hearts love fixed upon? whereof do I commonly joy? let but each man take a time wherein to ask even himself this question, and then let it thereby be tried, if his heart answer him, that he ever at all had delight in God's commandments: if ever he bare love to them or ever had any joy in or of them. The heart will not, nor indeed cann dissemble to a man's self, therefore let but men ask themselves, what they do, and it will readily appear unto them what they do, but if any man's own heart can answer him, that it hath delighted, loved, and rejoiced in the commandments of God, happy man be he: yea he is surely a man that excelleth among men; for, even among the most religious, who commonly in these things excel others, there is commonly (of all things in religion) lest delight found in the commandments, lest love towards them, lest joy of them. For, the commandments discovering guiltiness, and thereby making men ordinarily sigh, and mourn, are also ordinarily heard with grief when they are pressed near to the consciences of men; therefore also of all things in Religion, the commandments commonly are least delighted in, loved, joyed in. Therefore (I say) a rare, and well near singular thing it is, for any man to say truly of the commandments of God, that his delight is in them, he loves them, they are his heart's joy, and even his song is of them. One man may truly say, that he delighteth indeed in the increase of his riches, an other may truly say, that his love is fixed upon honour, promotion, and the favour of some Prince: a third may as truly say, that his heart exceedingly joyeth in his prosperity, and in the affluence of desirable things which it draws unto it: a fourth may truly say, that his Loves are the occasion and subject of his songs; but where is the man whose delight is also in God's commandments, whose love is towards them, they are his heart's joy, yea and his song? Surely the passions and affections may be moderately spent upon every of these things above mentioned, but that those should so engross unto them all our passions and affections, as that there is no delight, no love, no joy left for God's commandments, this is clean contrary to that disposition of mind which we see in this holy man. But indeed because our passions and affections are never moved in us, being drawn unto the commandments of God, therefore it is that we come far short of doing by the commandments as this man did. He, though Princes sat and spoke against him, yet he meditated in the statutes of the Lord: he clave unto the testimonies of God: he would speak of them even before kings: he would not be ashamed to speak of them before any: he declined not from the Law of God, no though he was had in great derision by the proud: he made haste and delayed not to keep the Commandments of the Lord: he would receive them who make conscience of the Lords Commandments: he applied himself always, ever to the end, to fulfil the Commandments of the Lord: he cried unto the wicked, away from me, for I will keep the commandments of my God: yea his eyes gushed out with tears because men kept not the law of the Lord. Here we see rare and precious effects of the passions and affections of a man, overcome and drawn of the Commandments of God. Consider each of these things advisedly, and then think with yourself where we may find a man in these days which thus doth. But what should we seek after others, let each man descend into his own conscience examining his own self in private meditation saying, do I this? is this my custom? and if need be, let men examine themselves upon each particular, saying, spend I a● any time any meditation in the commandments? do I cleave unto them? am not I ashamed to speak of them in company? if I be afflicted, have I then any mind at all of the commandments? when I see others deride, and scoff at that restraint from wickedness, which the observation of God's commandments causeth in the observer, am not I then ashamed? do I then hold me to the restraint as not ashamed of God's commandments? let I then not lose the reynes with them for company sake, especially if they be my superiors? if obedience cross any present benefit, do I not then delay or put off the keeping of God's commandments therein, or at leastwise for that time? Desire I to make up my family with such as I see pronest to keep God● laws? have I forborn the company of the wicked, or, have I said in my heart away from me ye that will be wied for I am set to keep the commandments of my God? Have I 〈◊〉 any time mourned to see, that men are so negligent, as they are in keeping the commandments of the Lord? Do I these things customably? yea which of all these have I ever at all done? But alas, common experience shows, that men for the most part, do the clean contrary to all this done of this blessed Man. Surely it is the more pity, yea the more hurt unto themselves; for thousand thousands plunge themselves, if not into God's eternal wrath, yet frequently into his punishments temporary, by their respecting more to please men even in their wickedness, then to honour the Lord with the observation of his holy Commandments in all Companies. It is indeed the miserable and fearful condition of our times that there is hardly any joy or mirth but must be in sin: some or other of God's Commandments, must be presumptuously broken that men may be merry. But it is but the corruption of the times: for there may be a separation of joy and hearty Mirth from sin, if Men would but take care, that they make not a sport of sin. Yet as here is not the place of a Christians true Liberty, and Rejoicing (for there is still a Devil in the world) so indeed it is not commonly to be expected, that we can here be merry and not sin. Now whilst all companies affect mirth & a liberty to be pleasant: & hardly a man can keep God's commandments & yet be merry with men, (as men are now for the most part disposed) this causeth, if not a casting aside wholly the keeping of the Lords commandments, yet surely a restraint in the Saints, such also as is somewhat distasteful to Society. But seeing there shall be a judgement, there shallbe an eternal burning, why should we not bethink ourselves of it before hand, that we cast not ourselves foolishly therein by taking an unlawful liberty to ourselves in our mirth and sporting. Therefore if it must needs be so, that a man cannot be heartily merry but he must sin, let us then choose a solemn sobriety, before a hurtful laughter. Though we may not be Lawgivers to others, yet we ourselves may be abstemious: though we intrude not our authority among others with an insulting or masterfull humour, yet we may keep ourselves. And truly as I have many times in my heart, blessed our Princes for their admirable restraint of wicked Actions, so I have many times mourned to see, that none of their Laws stretch unto a bridling also of wickedness in Communication. In Communication men may (well near) blasphemously swear without any danger of Law: In communication they may laugh at adultery committed: In communication they may make sport well near of any sin, and yet be without danger of law. But whilst Communication hath this Liberty, the corrupt nature of Man hath too great advantage, to spread abroad the poison of all ungodliness and sin. Communication is as the seed, evil actions the fruit; suffer the seed, and you shall never be without evil actions. Whereas communication being a publishing of things; even corrupt, profane, or wicked communication, may aswell have penal Laws for it, as Actions. Therefore as even communication of Treason is deservedly punishable, so the breaking of God's Commandments even in communication might profitably be punishable. Thus having given you some good evidence, how David is manifested to have received the Commandments of God, I will now proceed to note unto you some of the special motives or inducements which I find in holy scripture, by making a careful use whereof, you also may attain to a willing observation of the Commandments, & even (well near) to the like mind towards them, as her● we read that this holy Prophet of God had.   

2. Chap.  
THe first Motive or Inducement which I will note unto you is, the Injunction itself, by which we Christians also are Commanded or Enjoined, that we also bring forth fruits answerable to God's Commandments. For this purpose is that which Math. 6. 46, we read in these words: But why call ye me master, master, and do not the things that I speak? And which, Ephes. 2. 10. we read in these words: we are his workmanship created in Christ jesus unto good works, which God hath ordained that we should walk in them. Again, Ephe. 4, 1, where we thus read: I therefore being prisoner in the Lord, pray ye, that ye would walk worthy of the vocation whereunto ye are called, with all humbleness of mind, and meekness, with long suffering, supporting one an other through love. Again, Ephes. 5. 8: ye were once darkness, but are now light in the Lord: walk as the children of light. Again, Titus, 3, 8: This is a true saying, and these things I will thou shouldest affirm, That they which have believed in God, might be careful to show forth good works. Lastly, Titus, 3, 14: And let ours also learn to show forth good works, for necessary uses, that they be not unprofitable. Thus when the Gentiles had believed, they were not then left after faith, to do like Libertines after the motion of their corrupt flesh, as before their conversion they did, but they came withal under a yoke, or burden of Commandments. There was a Change required of them even in the outward Show, aswell in Communication as Action, and this to the end that by the light of Righteousness wherein now they must walk, not only the world might more and more be enlightened, but also the darkness of that Liberty under Gentilism, might more and more be thrust out from among 〈◊〉 Nations. And indeed Righteousness is no less truly light then is the day, and wickedness is no less truly darkness than is the night, therefore by Righteousness aswell in communication as action, the world is even enlightened. For God who himself is light, 1▪ john, 1. 3, sendeth from himself light into the world, and therefore also even the Communication and good works of the children of Light, being the fruit of the Commandments come from God, are a light shining there where ever the Gospel prevaileth. This considered I cannot but marvel, that the very Obedience to this injunction concerning Gods Commandments, begin among the common people (well-near) of all Nations, to receive a nick name of Puritanisme. But let that be spoken against which truly and deservedly is to be spoken against, (even the laying upon men a restraint in things, wherein God hath given no such Commandment of restraint, as some for singularities sake would impose) when yet that which truly is Obedience may receive praise. But men begin thorough the sides of those over-abstenious ones, to give a wound even unto true obedience its self, accounting all restraint from wickedness (which is customary in Communication), Puritanisme. If this be suffered to go on, look then for an over spreading again of wickedness, little (if any thing at all) less, then under Gentilism. But shall we of the reformed Churches, who have exceeded other Churches in receiving blessings and manifold testimonies from God, suffer the darkness of wickedness to overspread again, yea and to prevail also against the true light, by suffering true obedience, true restreinte, to become nicknamed, or traduced? Let not this be, but rather let those Congregations where most true restreinte from things truly evil is found, be accounted as the special Lights of our Nations, & cherished of our Magistrates as for such. To conclude, seeing our Nations in the Churches reform, have received by the Gospel so blessed a change, as from Darkness unto Light, well might we be moved to the keeping of the Commandments, by the bare Injunction or Commandment received from them who minister unto us the Gospel. For commonly they who receive good by any, will be willing to do some things at their bare Commandment or Injunction. But the Lord hath not left us to the bare Injunction only, but hath mercifully found out many powerful Motives or Inducements besides it, that of them our passions and affections might so be moved in us, as that a willing undergoing of the burden of the Commandments might be begotten in us. Proceed we therefore now to consider also the other motives or inducements, learning withal to make such a manner use of them, as whereby their working upon us their profitable effects may be furthered.   

3. Chap.  
THe next Motive, then, or Inducement, which I will note unto you, is, The observation of the great works of God in signs and marvelous Acts done of him. To this end Moses, Deut. 4. 9 saith: Take heed to thyself, and keep thy soul diligently, that thou forget not the things which thine eyes have seen, and that they depart not out of thine heart all the days of thy life: but teach them thy sons and thy son's sons. Forget not the day that thou stoodst before the Lord thy God in Horeb, when the Lord said unto me, Gather me the people together, and I will cause them to hear my words, that they may learn 〈◊〉 fear me all the days that they shall live upon the earth, and th●● they may teach their children. Again he saith, Deut. 1● 〈◊〉 Consider this day the chastisement of the Lord your God, his greatness, his mighty hand, and his stretched out arm, and his signs, & his acts which he did. And what he did unto you in the wilderness until ye came unto this place. For your eyes have seen all the great Acts of the Lord which he did. Therefore shall ye keep all the Commandments. Again, joshua 24▪ 16, we read thus: Then the people answered, and said, God forbid that ●e should forsake the Lord to serve other Gods. For the Lord our God, he brought us and our fathers out of the land of Egypt, from the house of bondage, and he did those great miracles in our sight, and preserved us in all the way that we went, and among all the people thorough whom we came. And the Lord did cast out before us all the people, even the Amorites which dwelled in the land● Therefore will we also serve the Lord. As here the great wonders which God did, are set forth as the Inducement to serve the Lord in keeping his Commandments, so let us for ever expect, both that the ignorance, yea or neglect only, of the great wonders which God heretofore hath done, will occasion a negligent observation of the Commandments: and also that the often recording them in our mind, and respeaking of them to our children and family, will occasion the more willing serving of God in keeping of his Commandments. For the works done are of themselves so wonderful, as that even the very thought of them, joined with a present advised considering of them, will move the spirit of a man to fall into an admiration, both of the thing done, and of him that did it. And Admiration being once stirred up, then hardly can it be but that the soul will be the proaner, thenceforth to be obedient to his Commandments who did such things as these. Commonly we find one thing to draw on another, Power Admiration, Admiration Awe, Awe Attention, and Attention Observation; therefore needful must it needs be, to exercise the stirring up the Admiration of our Spirits, by often recording, respeaking of, re-marking, and re-opening to ourselves, our children, and family, the great Acts of God, each apart, as they are described unto us in the holy Scriptures. Is it not the common experience of the world, that a man receiving a Commandment, (yea though of a good thing,) from one in whom he knoweth no power, no authority, he will be very backward to obey to do according to such Commandment, when yet let the same man receive the like commandment from a King▪ (whose power and authority is manifest unto him) we shall find him to rejoice that he hath received even a commandment from such a one? So is it with men in the Kingdom of heaven. For whilst they only hear of the Law, the Law, and of God named unto them a thousand times and a thousand, they not apprehending well, and distinctly, the great Acts and marvelous wonders done of God, receive the Commandments with such an unsubjected soul, as that they can have no heart to apply themselves to the fulfilling of them. For it is the apprehension of the mighty Power of God in his works, that subjects the spirit & heart of a man, to yield to obey him in his Commandments who was able to do such things. Therefore let men more frequently then in these times they usually do, each one in his family apart, exercise themselves to speak now of one, two, or three, an other time of as many, of the great Acts of God and of Christ: accustoming also themselves, and those of their family, to consider, what a thing it is to have such a thing as that done in this world. For if this they use themselves unto, then as on the one hand, this will cause the ancient works of God to be still in the memory of God's people, so on the other hand the works will work from the heart, first a Confession of the power of God, and secondly an Awe, an● thirdly, an inclination to keep his Commandments. Fear not neither doubt the producing these effects, if thus you use yourselves to speak of the ancient wonders done of God; for assure yourselves, that these works were done, and appointed to be told unto the sons and sons sons, purposely to produce these effects. Neither are the works of God so slight, Neither is the Ordinance of God concerning telling them in family after family so vain, as that the relation of such works of God will be fruitless, as concerning the appointed effects.   

4. Chap.  
THe third Motive or inducement which I would note unto you, is, the observation of the Mighty works of God in his great and fearful judgements, inflicted heretofore upon those who have been disobedient. To this end Moses, Deut. 11, 2. saith: Consider this day the chastisement of the Lord your God, which he did in the mids of Egypt unto Pharaoh the King of Egypt, and unto all his land. And what he did unto the host of the Egyptians, unto their horses, and to their charets, when he caused the waters of the red sea to overflow them, as they pursued you, & the Lord destroyed them unto this day. And what he did to Dathan and Ab●am the sons of Eliab, when the earth opened her mouth and swallowed them up, & their households, and their tents, and all their substance that they had, in the mids of all Israel. Therefore shall ye keep all the Commandments which I command you this day. And the Prophet David, Psal. 119, 30, saith: Thy judgements have I laid before me. Again, verse 118: Thou hast trodden down all them that depart from thy Statutes, Thou hast taken away all the wicked of the earth like dross: therefore I love thy testimonies. Again, verse 120. My flesh trembleth for ●eare of thee, and I am afraid of thy judgements. Lastly, verse 115: Salvation is far from the wicked, because they seek not thy Statutes. By these scriptures it may appear, that it were an error of no small importance to conceive, that a fear brought upon us by the judgements of God, is not a filial but rather a slavish fear; therefore also if any should so persuade men, I hope these scriptures may serve to convince such of false doctrine. But now, seeing we have this testimony from Scripture, that to consider God's judgements even upon others, is a Motive or Inducement to the keeping of the Commandments, ought not we so much the more diligently to set always before the eye of our mind, those ancient fearful judgements which God hath inflicted upon others? Therefore also have I chosen this motive among others, as a special Motive or Inducement, advising Men also to the making a very careful and customary use of the same. Which that you may the more profitably also do, choose out unto yourself some convenient time, wherein thinking with yourself of some one or two of the special judgements of God, you may withal say thus, or to like effect with yourself: This was, (or seems to me to be) as if here at this present I should before mine eyes see: this or this, as the story relates unto you. Thus if you do, this will then help your perceiving or discerning well of that which once was done: and the discerning furthers much the working of that upon our hearts which is discerned. But if hereunto you add further, saying: Had I been in his or their steads to whom this was done, how had it been with me? how fearful had been then my condition? This would help to bring the fear of God upon your heart. For, you making their case your own, supposing how it would be now with yourself, if now the like should befall yourself, the fearfulness of the judgement would so appear unto you, as that a fear of the Lord that did it would fall withal upon your heart. Now fear is such a passion or affection of the mind, as which taking hold of the heart and spirit of a man, it will incline the heart to a care to do that, for the not doing whereof such punishments ●s it now feareth hath fallen upon others. Yea from fear springs also Delight, for we commonly delight in doing that, ●y which we avoid or escape such judgements as which our heart now feareth God for. Be careful therefore that you learn not only to say, God is to be feared, or, we must fear God, but to feel the passion of fear of the Lord in your heart. For there is great hypocrisy lurking in a free confession, whilst what we confess should be done, ourselves never do. Therefore to be sure to season your heart of this passion of fear, do by the judgements of God inflicted upon others as I have above instructed you. But it may be some will say, this is very dangerous for men, for men thus supposing themselves as in their steads, will be ready to be deluded with a fancy that the same is done now unto themselves in deed; I answer, I direct men but to apprehend what was done, therefore they must not fancy that now it is done. And if any be so foolish, yet a good thing must not be left undone by the wise, for the foolish use which some may make thereof. Neither in deed hurt you yourself, either by supposing what you should see, if here in this place before your own eyes, you should see such a fearful judgement as that whereof you read: or by supposing yourself as in their stead, considering with yourself if the like judgement should befall yourself now at the present; for the judgement its self is nothing hereby the nearer you, but rather the further off from you, because you thus endeavour to teach your heart to apprehend, what was done many hundred years since unto others, for which you now (through faith of the report) would fear God that did it. Whilst therefore this so good an intent or end of your meditation is in your soul, you have the less need to fear any the like judgement to be inflicted now of God upon you. Wherefore be not carried away by any man's persuasion, from the practising of that which above I have directed you unto. But indeed the Devil by his instruments, will he ready to make opposition here against, & this to the end that you may to your own hurt, rest still in a saying only, God must be feared, or, we must fear God, without ever feeling in your heart the passion its self of ●eare. And in deed all the while that you but thus do, the Devil knows that you are still his, in his bonds, because so long as your passions & affections are not moved in you, the kingdom of heaven is not in you with power to your salvation. another fallacy there is, when some would move men's fear by their own zeal or earnestness in preaching of damnation damnation; so putting more trust to prevail more by their own manner of preaching, than all the power of God in his great works can prevail. But the faithfullest course is, to open well unto people the fearefulness of any judgements already inflicted upon some, and the fearfulness of that last judgement of eternal damnation, trusting that by an apt opening unto the people the particulars of those judgements, the judgements of the Lord will then work the fear of God in their hearts: And surely it is more honour to God, when his own work prevail over men to beget a fear of him in their hearts, then when men's fear is begotten in them by the earnestness or zeal only of a preacher. A third fallacy there is, when some put trust in preaching the Law, as if the word Law, Law, only sounded out in their earnest manner, should make men fear to break the Law; whereas it were better aptly to open unto them, the manner of God's Apparition when he gave the Law, that as then, so for ever (upon the apt description▪ the fearful manner of Gods giving the Law, may beget a fear of God in men's hearts, and consequently a fear to break his Law so given to men. And truly it is a very great darkness, yea also damnable, which will be found in men at the last day, by their not being possessed with the Acts and judgements of God, for them, and through them fearing God, but resting only with a seeming fear brought on them, by hearing some overzealous preacher. Zeal is good, yea it must be, when the people are dull and slow of hearing, and therefore I would not have men think that I reprove all zealous preachers; but I would have men rather to know, that I would not have any to make a false aim, or end of their zeal. They must not think to bear Men more down with their zeal, than all the power of God in his works declared can do; for this is to the great dishonour of the Lord. To conclude, Let no man hurt his own soul by saying, what should I fear God for any thing done by him to others heretofore? for, to fear God for the judgements inflicted upon others, is the ready way to remove God's judgements from yourself. And surely he that thus honoureth God by fearing him for that done by him to others, shall never feel judgements, but gentle corrections rather. Therefore at any hand take heed of so evil a disposition, as when you hear what God hath inflicted upon others, you say, What is that to me? I am well enough: I will go on in my pleasure though it be sinful. Nay rather learn (by this manner practise which I have taught you) to be able truly to say with the Prophet David: Thy judgements have I laid before me. My flesh trembleth for fear of thee, and I am afraid of thy judgements. For surely the judgements laid before us, will beget fear in us, and fear in us will incline us to the keeping of the Commandments. Yea, as I have said before, our heart will even delight in the escaping such judgements, by the keeping of God's Commandments. Therefore apply yourself hereunto, as you tender your own profit. Yea when you hear the Commandments▪ receive them then as if you heard them out of the fietry flame, Deut 3. 11. for so they were at first given; and you● eye must (by faith) ascend to the first giving those thing which now you often read or hear.   

5. Chap.  
A Fourth Motive, or inducement which I would remember unto you, is, The love of God. To this end, Deut. 11. 1, we read t●us: Thou shalt love the Lord thy God, an● shalt keep that which he commanded to be kept: that is, his Ordinances and his Laws, and Commandments always. And ou● Lord saith, john, 14, vers. 15. and 23: If ye love me, keep my Commandments. If any man love me, he will keep my word; he that loveth me not, keepeth not my word. Love is the most assured bond of any other, binding men faster to a keeping of Commandments, than any other thing whatsoever can do. Love knows no rewards for disobedience, but abideth faithful unto that which is beloved; therefore the Apostle Paul, 1. Cor. 13, 7, saith: Love doth never fall away. If any man therefore would be a constant observer of God's Commandments, let him then endeavour to attain to Love God. But how should a man Love God whom he never saw? I answer, this may be, though it is indeed difficult, because this cannot be done without faith, and every man attaineth not unto faith. And indeed to love God & Christ whom we have not seen, is reckoned for a special part of that wherein the Saints excel others; as the Apostle Peter, 1. Pet. 1. 8. saith: whom ye have not seen and yet Love him, in whom now though ye see him not yet do ye believe, and rejoice with joy unspeakable and glorious. And yet, though we see not God nor Christ with our bodily eye, yet we▪ must have a sight both of God and of Christ, or else we can not love either of them; but this sight in deed is the sight of the soul through faith. We cannot possibly love any thing whereof we have no knowledge, neither do men now know God, but thorough faith; therefore as our knowledge of God is now thorough faith, so also is our Love of God through Faith. Would you therefore attain to Love God, you must then first believe the report of these things, whereby the Lord hath reveiled himself to his Church. If you believe those things, then is the eye of your soul opened, and thenceforth you have a soule-fight of God and of Christ, because thorough faith of the report, you now have knowledge of those Apparitions or Reveiling of God and of Christ, which they have made of themselves to the Church. Wherefore present yourself with those Declarations: set them before yourself in Meditation, and then (unless your heart be in you wholly unbelieving) you cannot but have thenceforth a knowledge of God. Accustom yourself therefore to hear the Ministers of God's Word: accustom yourself to believe them also in that they say out of the word of God: accustom yourself to hear the word of God in Scripture read unto you; or, if yourself can read, then accustom yourself to read the Scriptures: Accustom yourself ever likewise to believe what you read in the Scriptures. If thus you do, then by this means, you shall present yourself with these things in the Scriptures, by which God and Christ have made themselves both known and beloved of Men. And verily, the next way to attain to a love of God, is, the presenting our soul and heart with these things, by which God drew other men to fall in love of him. Do but therefore present unto yourself, these powerful Attractions, Motives, or Inducements of Love, whereby others were drawn to the love of God, and hardly then it can be but that yourself also will of them be drawn to the love of God. Now the special Motives or Inducements which we find in holy Scriptures, I reckon to be these. Fi●st, The Apparitions: secondly. Th● heavenly Glory which hath been shown to the Church: thirdly, The mighty power in Signs and wonders done: fourthly, the evidence of virtue and goodness in God towards others: fi●tly, the rich and glorious worship of the ancient Church: Lastly, The benefits which you yourself (believing in God) receive in this life, and by promise are to receive in the life to come. Every of these is a very powerful Motive or Inducement of the love of man towards God, therefore these things ought you to set before your soul in Meditation, that of them you (with others) may be drawn to fall in love of God. These things (for that it were too much to write of them here at large) I think fit to write of in several Treatises by themselves, hoping that God's people will be desirous of these Treatises also, for their further instruction what to do therein. In the mean time, I will here endeavour to move you unto this Love, by some of these things above mentioned, briefly here touched at in this Treatise. And indeed, most men come short of that love which they ought to bear to God, by reason of the neglect they have to set before themselves in Meditation, some of those special things whereby God draweth the love of man unto himself. Everyman saith, who should not love God; yea, they will be bold to say, who is there among Christians that loves not God? But as I have said before concerning Fear, so I say here concerning Love, Many say that we must love God, when yet their own heart never felt the Affection itself of love unto God. Let them but consider, what the Affection of Love is unto anything which they feel themselues to love, whether it be wife or child, riches, orreputation, honour, Princes favours, employments of Power & Commands, Glory, or the like, & then let them consider with themselves whether the like Affection be in them towards God, yea or no. But that men may attain to have like affection towards God also, it is needful that they make use of such soul-objects as G●d hath provided for the winning of the souls love unto himself. Among the which I wish you to make afrequent and special use of the Apparitions, & heavenly Glories, shown of God to his Church. For, as the soul of Man being delighted with fair objects, yields readily to fall also in love of such, so the presenting it with the apparitions of God, & with the beauteous & heavenly shining Glories shown of God to the Church, is the ready way to win it to fall also in love of God. Accustom yourself therefore to read, or hear read unto you, now one, then another of the Apparitions made of God, whether visibly to the eye, or only in vision (for both are true Apparitions, though diverse in kind) and then use yourself to say thus, or to like effect: This was (or seems to me to be) as if here I should see before me, this or this, as the story reports unto you that others saw. Which having (for the help of your Discerning) done, then use yourself to say further also thus, or to like effect: My heart, what a sight was this? What a kind of Glory was this? Is not this wonderful? Thus God showed himself to others. And now (my soul) here is a glimpse of the Glory of God: consider now therefore, (this being once truly seen) whom should not this move unto love of him, who i● so marvellous in his Apparition, so glorious? Certainly the heavenly Glories shown by God to his Church upon earth, are not idle, but operative objects, and therefore there lacketh but men's presenting their souls with them. For, did each Man by himself thus present or set before his foul, the marvellous Apparitions, & shining Glories, which God hath shown to his Church, than this, of the Power in them, (which they receive from the wise composition of God) would overcome the foul, both to confess that this was marvelous & glorious indeed, & also to love God who so gloriously made show of himself. Do went see in common experience, how Men soon rejoice to be favoured of them who most partake of this world's glory? And if there be any hope given of a gracious acceptance, how easily then inclines the heart to love all such? Whilst therefore God hath been pleased to manifest his gracious acceptance of their love to him who believe, there lacketh but our setting before our souls and hearts in private meditation, the fair glories and shining which God (for the honour of himself and comfort of the Church) hath caused to appear. Be not therefore dissuaded by any, as if yourself informing, and selfe-questioning about the Apparitions of God, and about the fair and shining Glories, which the Church of God hath in former times seen, and to this day believeth, were to little purpose to win the love of your heart to the Lord; but rather be frequent in the exercise hereof. Spare not to speak thus unto your own self in Meditation, that so you may find the precious fruit, which certainly your so doing will produce. I know that the benefits which we receive, by the exceeding virtue, and goodness of God toward us in Christ, are also very powerful Inducements unto Love; but let us not therefore neglect the other, depriving ourselves of the precious fruit which certainly will come of them also Nay, suffer me to tell yo●● further, that true Love is never for the Good only which we receive, but rather for the true Desert of that (in its self) to be Beloved, which requires our love; therefore also that man's love is truest & soundest, who loveth God even for the evidence made of himself unto others, by which he hath declared himself to be worthy to be beloved. And certainly, there were never more worthy causes of Love given to man, than the Lord God of Israel, his Son, and Spirit, have given. Never such Apparitions seen but in the Church: never such true and shining Glories: never such works of Power: never such virtue and Goodness: never so rich and glorious a worship: never such Gifts given, as in the Church. Let there be faith that those reported in ●●ripture were indeed done: Let there be a considering al●● of the speciallest of them advisedly: Let the Church of God still to this day continuing be considered in its rich Gifts, and then let comparison be made betwixt the Lord our God, and the gods of any other Nations whatsoever, and whensoever. But if upon comparison, there be a manifest evidence of excellency in the Lord, than even this also is a very powerful Attraction, and worthy cause of our love towards God. To this we may add the incessant causes, which are given us of God why to love him, and this in our continual enjoying the use of life, in this so fair a creation of his as this world wherein we are. For, we believing in the Lord God of Israel, that he indeed it was, and he only, that made this world, we are thenceforth bound to love him for our very breathing, for our food, raiment, and for being encompassed with so fair and pleasing Objects and Ornaments, as are the spangled heavens, the flowery earth, and the fair living creatures which we see. Certainly, as it is our heart's grief to be deprived of the use, yea, or sight only, of any of these things; so every portion of breath, every morsel we eat, every thing we wear, and every fair thing we behold without eye, aught to teach us the dear love of him whose work all these lovely things are. The world is in truth aright fair and glorious creature, full also of such goodness of the Lord, as that the wickedest that is cannot but joy in the use of it, as for a Good which he accounteth good, and without which he will not be if he can choose. Therefore sometimes put your sel● in mind hereof, saving; Now I breathe the breath of my life, but love I the Lord God of Israel that gives me this breath, and power to breathe it? Here I now eat this morsel of meat, for the continuance of my life and lustiness of this my body, but love I the Lord God of Israel who hath made, and continues these things whereon I feed? I now put on this my raiment according to my estate, but love I the Lord God of Israel who made and continues in the world the things whereof they are made? Here I see these fiery glorious stars, this fair heaven, these flowers, fruits, this earth, and these fair living creatures, how would it grieve me to be deprived of the sight of them? How love I the very sight of them, and the benefit I have by them? But, do I love the Lord God of Irael, whose marvellous power made all these things for my comfort and use? Thus put yourself in mind of these Causes also, which the Lord God of Isreal gives you why to love him, and this will be an incessant occasion, moving you to the love of God. We are too negligent to stir up our Affections to the glory of God▪ we are not (for the most part) faithful i● heart of his creating these things, therefore we are the bolder to be negligent in giving him our love, for these his good gifts even of this world. True it is, these we have in common with the wicked, with the unfaithful, and this cools the affection of many: But we must not do as they do, though they enjoy with us what we enjoy; for else, how should we escape that damnation, whereinto they (partly for this very wickedness, of not loving God whose creatures they have the use of) are cast of God. To conclude, if you would attain to the love of God, then do not only read, or hear what I have written, but do what I hid you do: so shall you find an inclining of your heart, willingly, and with delight to keep the commandments of God. For love engenders a willingness in obedience, yea a delight that a man hath occasion wherein to show obedience. And indeed, joy of obeying is an inseparable companion, of doing any thing at his commandment who hath won our hearts love unto himself. Therefore get love, and then out of all doubt, the yoke and but then of the Commandments, will be so easy and light, as that easily, and with delight you will bear it upon you in your life and in your conversation.   

6. CHAP.  
A Fifth Motive or Inducement, is, The Promises made us by God; Therefore David, Ps. 119. 11. saith, I have hid thy promises in my heart, that I might not sin against thee. And the Apostle Peter 2. Pet. 3. 13. saith: But we look for new heavens, and a new earth, according to his Promise, wherein dwelleth righteousness. Wherefore, beloved, seeing that ye look for such things, be diligent that ye may be found of him in peace, without spot, and blameless. We see in common experience, that a Man looking for some great and desirable Gifts from a Prince, he is thenceforth very careful not to displease him, by breaking any commandment received from him. This being so among men, how is it that the Promises of God made of him unto us, make not us like minded towards him? Are any Gifts promised by Princes, comparable to the Gifts promised of God? If no, why then are their commandments more tendered, more carefully fulfilled? I think the fail be, partly in our not trusting God; partly, in our not so much as minding the Promises of God; partly, in our not esteeming them though we know them; partly, for that we commonly think, that all God's Promises are for another, not for this life. But every of these are great errors of our mind, therefore we must clear our mind of these errors, if ever we will for the Promises sake keep the Lords Commandments.  
A main and chief remedy against our not trusting of God, that such things as these promised of him shall ever at all be performed unto any, may be our considering the great Acts and wonders of his power heretofore shown. For the evidence of his Power in other things, may make us trust him for things promised of him; therefore be not negligent to inform yourself of the great works of his power▪ and then you will the more readily believe him in the great things promised; for he that heretofore hath raised the dead, well we may believe him that he will raise the dead as he hath promised. And truly through men's negligence to lay to heart, the great wonders which the Lord hath heretofore done, their hearts know not reason to believe, that ever at all such things shall be done as God hath promised. Wherefore I pray you inform yourself one by one, of the great wonders which the Lord and his Son have done, and then let the evidence of God's power in them, persuade your hearts concerning the things that are promised. This I take to be a convenient remedy against the first error; suffer me to show you a remedy also against the second.  
Is it so, that the cares of this life, the covetousness of increase of this world's riches, the incessant employments in the Commonwealth, or the continual pleasures of Court, will not suffer you so much as to mind the Promises of God; yet, consider with yourself that there is a God to whom accounts of this life must be given: for as we made not ourselves, nor these things of this world, so surely the Maker will have an account of all. Therefore though these things may somewhat, yet let them not wholly transport you; say with yourself in some breathing time, Shall I wholly neglect God my Creator? Shall he make rich and inestimable Promises, and shall I not so much as once mind them? Thus stirring yourself up but even to mind the Promises of God, then allow yourself some leisure time, wherein now one then another of the special promises of God, may be thought of by you. Verily, the very but thinking now of one, then of another of God's Promises, will be a Means of our minds and hearts deep conception in time, of all the special promises of the Lord. But, if minding them, your heart then esteem them not, then help also your estimation by saying thus, or to the like effect with yourself: My heart, what thinkest thou of this thing? What if I may attain it, shall I be the better? is this a thing to be desired? have I need of it? Thus teach yourself by selfe-questioning, to open to yourself the riches of the Promises, and the need which you yourself (rightly considering your mortal condition) have of it, and then I doubt not, but that the thing promised will appear such, as that you cannot but both esteem it, and desire also to attain unto it. This may be a convenient remedy against the third error, consider we therefore in the next place a remedy against the fourth and last error.  
If you think that all that God doth for you is put off to another life, so that in this life you have no benefit of any of his Promises, then teach yourself to know better, by informing yourself of the many and inestimably rich Promises of God, (which being in the Church) you enjoy even in this life. Verily, as many men enjoying the light of the day, never think of it as of a precious gift of God: so many enjoy the rich blessings of the Church, never perceiving the gift of God unto them therein; but let such negligence be with fools, not with wise men.  
Thus have I shown you briefly some convenient remedies against these common and also potent errors; but there remaineth yet another thing of so great importance, as that unless a man be also therein satisfied, hardly can he have the heart ever thus to do by the Promises. Which other thing is this, That a man know whether these things belong to himself or no: whether these Promises are made to him; yes, or no.  
To assure yourself therefore hereof, you must observe, whither you be without or within the Church; for no man out of the Church, so long as he remains out of the Church, hath right unto any of the Promises. He that is out of the Church hath no right unless he be called, but being called, and upon the Call obeying, and believing, the Promises are made unto him, Act. 2. 38. And if you be born within the Church, then, unless you prove an Esau in Israel's house, vilipending in time the riches of faith, refusing also in your heart (though not in outward profession) to believe, you may not doubt, but that the Promises belong unto you. For not an unmanifested Election, but the Promise made, must be the guide of their faith who are in the Church; therefore where there is not a reprobation manifested, we may not presume to doubt of the general Promise to be effectual to any person: but the general Promise is made to them and their children who are in the Church, Act. 2. 38. therefore to the children of those in the Church the Promises aught of duty to be applied, unless there be any manifested rejection of a party. Therefore, are you born within the Church, then observe whether coming to years of understanding, you then vilipend not the grace of God in his Word unto you, but rather embrace and believe it; for, you then believing, you may not doubt of the belonging of God's promises unto you. Yea, being borne in the Church you have moreover this benefit, that though (transported of the temptations of Satan, or of the sinful pleasures of this world) you run a race for a long time clean against the grace of God, yet in time, repenting from the bottom of your heart, and then yet believing the Gospel, you may be most assured that all the precious Promises of God belong, and shall certainly be performed unto you. To conclude, labour first to have a knowledge of the promises of God, and then labour to get an estimation of them, and desire of heart after them; for if this be once attained, than your heart will keep the Lords commandments, yea, though but because it would not lose those so rich things whereof now it hath a desire. But to beget an estimation, you must consider well the thing promised, you must compare it with the other things of this world, you must consider the need you have of it, and the bettering yourself by it. For as these things are more or less apprehended by your heart and soul; so is your heart and souls more or less esteem of the Promises. But as the hearts esteem is, such also is its affection; for if it first esteem not of a thing, it will have no Desire of it though it might have it.  
Therefore some times, and that in your most serious and private meditation, set before your soul now one, than another of the Promises, questioning your own self, What you think of this, and whether it be a precious thing or no, if it may be had. But this be sure of, that if none of the Promises of God, prevail over your Esteem and Desire, drawing them unto it, than you will never have care of keeping the Commandments, even for the Promise sake made of God unto you. One Promise well and seriously considered, well opened unto ourselves by discourse in private meditation, discovering so unto ourselves the riches and good of the Promise, is more powerful over our Affections to draw them to esteem and desire it, then if all our life time we hear never so much of all the promises of God, resting in a superficial Notion and bare knowledge only of them all. Wherefore at any hand rest not in a bare Notion of God's Promises, but consider each one, and lay it to heart, teaching yourself to prize well of it, and to have a Desire of heart after it, so shall you certainly come in time to say with the Prophet David: I have hid thy Promises in my heart, that I might not sinn● against thee.   

7. Chap.  
THe sixth Motive or Inducement unto the keeping of the commandments willingly, and with delight is, The Righteousness of the Commandment. To this end, Moses, Deut. 4. 8. saith: And what Nation is so great, that hath Ordinances and Laws so Righteous, as all this Law which I set before you this day? And the Prophet David, Psal. 119. 86. saith; All thy Commandments are true. Again, vers. 128. Therefore I esteem all thy precepts most Iust. Again, vers. 142. Thy Righteousness is an everlasting Righteousness, and thy Law is Truth. The righteousness of God's commandments, manifesteth both the justice of God, and also his Love unto his creatures: his justice, because as he is in himself upright or righteous towards all; so he would have Men also do right one to another: his Love, in that he tendereth the good of his people, giving such laws as which being of every one observed, every man shall have good by it. And indeed as common experience shows us, that that Nation where Right is most preserved, aboundeth most with Goodness; so Gods giving a Law by which Right might be preserved, proves that he loves the Good, not the Ruin of man. True it is indeed, that some men use to set a false Good before their eyes, their Desire also being drawn wholly after it, and not after the Good of Righteousness which God would have. But such men manifest themselves to be no fit judges of Good, in that if their particular Good should spread over all, their could be nothing more hurtful to the society of man; nothing that sooner would produce the dishonour, yea, and the Ruin of Man. Wherefore as in the best commonwealth, the very sense of Good which Men receive by Laws, makes them not only love the Laws, but also to stick together with their Princes for the maintenance of them: so the very best means to make you fall in love of God's Laws, and to stick together for the maintenance of them, is, your opening to yourself by discourse in Meditation, the Good which Man's society would receive by the observation of them. And indeed in that God giving Laws gives such, as which the farther they spread in observation, the better it is for Man and Man's society, this declares him most truly to tender that which is the true Good of man. I speak of those Laws which are general, not of those which were but peculiar to the Nation of the Israelites: for there were Laws which served but peculiarly for that Conquest made of Canaan by that people; even as every prevailing power or conquest hath power to make right or wrong of possession, as best serveth for the Good of that Dominion in particular. For in that God confirmed the Powers of this world in the hands of the Heathen Princes, declaring them to be his Ordinance, Rom. 13. 1. this shows that he alloweth of the peculiar laws for possession, made under each Dominion for the better maintenance of the same. We must therefore put difference betwixt the General Laws of God, which must universally spread with the spreading of the Kingdom of heaven, and those which either were temporary, or peculiar to some people and their peculiar conquest. But now for the general Law of God, seeing we ought to embrace and love it, therefore I would advise you to discover to yourself the righteousness of the same, that so you loving the righteousness may then love the Commandment even for the Righteousness sake. To this end then use yourself some times to meditate now upon one, then upon another of God's commandments, considering then with yourself, both what a Good every man should have if every one kept that commandment, and also what insufferable Hurt every man's doing the contrary would produce unto every man. The Prophet David said unto God, Psal. 119. 18. Open mine eyes, that I may see the wonders of thy Law. And vers. 119. he saith further: Thy testimonies are wonderful: therefore doth my soul keep them. Now, what think you made this Man say this? Surely his penetrating, and desire to penetrate more, into the Mystery of the Righteousness and Good of that which God commandeth, and the unrighteousness and hurt of the contrary. True it is, that God's Laws had in his time another wonderful Mystery, in that his appointed Divine Service figured out things, most wonderful to them that could discover them. But I think not that for this only he accounts the law of God wonderful, seeing those Laws also are wonderful, for the composition of Righteousness in them, which yet prefigured not any thing, but only taught right and wrong. And indeed it is a Speculation fit for a Prince and a Magistrate, to penetrate into the mystery of the Composition of a general Law, discovering the justice contained therein, and the good of every man by observing it, and the hurt of every man's transgressing it. Yea, a Prince that loveth the Good of his people, hath not only great delight in the speculation and discovery of the Righteousness and good of his Laws, but also hath in admiration (and this also with delight) the wonderfulness of the wisdom by which the Composition was made. Even so if every man in particular, would but enter into the consideration of the Good which would come to every man, if every man kept the general commandments given us of God, then would each man both discern with delight and joy of heart the Righteousness of God's Commandments, and also account the wise composition of them wonderful in God. There are none of us all (no not of the most wicked) but loveth his own particular Good; yea, and will complain of hurt as wrong; why then should we not teach our hearts to love such a Law, as which the general observation of, would produce the Good of every one in particular? Surely those whose supposed Good standeth not with this, are worthy to be punished, as those whose supposed Good is the hurt of others. Therefore also if at any time we have procured our own supposed Good by some unrighteousness, then let us learn to grow in hatred of that unrighteousness and false Good, by considering advisedly what a Hurt it would be to ourselves, if other Men that we have to deal with, should for their Good deal with us as unrighteously, as we for some supposed Good to ourselves have dealt with others. Verily, there could be no greater punishment of the wicked, then if every man that they deal with were as wicked as they. Wherefore also that is not a good which is evil come by, because not only the punishment of God and man awaits it upon discovery; but also, if other Men do the like to us we shall then with ●orrow feel and acknowledge, that it is not Good to have one man's Good another's Hurt. Therefore I say, learn from the Good which would befall yourself in particular, by every Neighbours observing a Commandment given, to fall in Love of such a Commandment, as whose Righteousness is not one but every man's Good. Which that you may the better do, allow to yourself some time of serious and private meditation, wherein thinking of some or other of the Commandments of God, you may also say thus, or to the like effect with yourself: How Good were this to be observed by every Man? If this were kept by ●●ry man, what a blessed life should we live ever ●pon earth? from how many fears should I be freed? from how many dangers, yea, wrongs, and hurts which now assail me should I be freed? were it not better for me and for my household, that this Lan were kept by every of my Neighbours? were it not Good for them also, if I and my household observe this Law towards every of them? Thus if you use to question and discourse with yourself, some time of one, an other time of another of the commandments of God, then will not only the Righteousness of the commandment appear unto you, but also your heart will incline within you to love the commandment, even for love it beareth to its own particular Good, which would arise by every man's observing that Commandment. But if once your heart be possessed of love to the commandment, then will love not only make the observation of the commandment easy, but also it will breed even a delight in you to keep that commandment in your Actions and Conversation with men. Learn therefore to love the Righteousness which is in a commandment, and then assure yourself that you will be the readier of inclination; both to love and also to observe the commandment its self. At any hand therefore be not negligent of your Passion or Affection, but rather carefully endeavour that you fall in love of the Commandment: For unless one Passion or Affection be moved, there will not any other be moved for the easing of the observation: I mean, unless your love unto the commandment be won, there will be no delight in the observing of the commandment: and where there is not delight in the observation, there no willingness is to keep the commandment. Surely it is the Affection of love, that moves the Passion also of Delight in the observing that loved, and this moving of the Passion and Affections, makes the observation of a Commandment easy. Wherefore, as you open unto yourself by discourse in meditation, the Righteousness, and the Good which would come to every man, were this of this commandment observed by every man, be then also careful of your heart's affection, observing whether it yield in you to love and delight in such a Righteousness, or such a Good: for if the Good, do upon evidence thereof unto yourself, prevail over your heart to move it to like or love such Good, then for love of the Good, the Commandment also will thenceforth be beloved and delighted in. But every Commandment tending to show us our duty, either to God, or to our Neighbours, we must not rest in considering the Righteousness and Good of those Commandments only which concern our duty towards Man, but we must consider the Righteousness and Good of those Commandments also, which show us our duty towards God. Now to make ourselves discern the Righteousness of these commandments which show us our duty towards God, it will be needful that we consider him, even God that gives the Commandment▪ endeavouring for his excellency, and for the invaluable Good he doth us, to confess unto him freely, saying: Lord, tho● art worthy that I do this or this in thy worship and service. For, do we not see in daily experience, that the greatness of a Commander, and the Good we receive by him, make us even to love his very service? Therefore we shall be the proaner to acknowledge, and love the Righteousness of those Commandments, which show us our duty towards God, if we use ourselves sometimes to lay to heart, the excellency of God, and the Good which we receive of his hand. This do therefore; but do it not with that superficial generality of Confession which commonly men use; they confessing God's Greatness and Excellency, and that all Good is of him, but without evaer laying to heart any one particular of either; for they never consider the excellency or greatness of God in any one particular thing, neither do they in particular consider any one Good, confessing it to be Good, and then believing withal in their heart, that it is of God indeed, and not of Nature, or of Man only. But now, if you do sometime by one, another time by another of God's commandments, as I have above directed you, then will the Righteousness and Goodness of God's Commandments so appear unto your Spirit and Heart, as that even for love unto such Righteousness, and such Good, your heart and spirit will yield in you to love the Commandment itself also. And a Commandment loved, is with delight of heart also observed, therefore get to love any commandment, and then be assured, that the observation of that Commandment will be, not only easy, but even a Delight also unto you. I could willingly here (for a furtherance both of your Apprehension of the Righteousness and Good of God's commandments: and also of your dislike or hatred of those false Goods which wicked men do flatter themselves of) have written particularly, of each of the Lords commandments, showing both the Righteousness and Good thereof, and also the unrighteousness and Hurt of the seeming Good, which the transgressors of those Commandments soothe themselves up in. But the Commandments being many, as branching themselves not only into all our outward actions, but also unto the inward Actions of the mind, and this also both towards God, and towards Man, I found that I could not conveniently in this place write in that manner of them; for if I should, it would too too inconveniently increase this present Treatise. Therefore I think fit to leave you here, to the directions in brief which before I have given you: knowing, that if you do as I have taught you, than you will do this even of yourselves: and your own soul's discourse, doth commonly cause things to sink deeper into your heart, than another man's telling or unfolding them unto you. But now to conclude this chapter, get to know and have in mind, not the ten commandments only, but also the other commandments which branch themselves out of those ten, and then rest not in the knowing them only, but exercise yourself to think now upon one or two, another time upon other, opening then also unto yourself, by your own discourse thereupon with yourself, both the Righteousness of the Commandment, and also the invaluable Good which would come to Mankind, if every man towards other did according to that Commandment.   

8. CHAP.  
THe seventh Motive, or Inducement, to the keeping willingly and with delight God's Commandments, is, Their profiting them that observe them. For besides the profit of those blessings which Gods Promises, Deut. 11. 8. Deut. 11. 2●. Deut. 26. 16. Deut. 28. 1. comfort us of, there are other profits which the commandments themselves bring with them to the observers of them. As David saith, Ps. 119. 24. Thy Testimonies are my Counsellors. And Ps. 119. 22. Except thy Law had been my delight, I should have perished in mine affliction: I will never forget thy Precepts for by them thou hast quickened me. Again, Ps. 119. 104. By thy Precepts, I have gotten understanding. And Ps. 119. 100 I understood more than the Ancients, because I kept thy Precepts. Again, Ps. 119. 129. The entrance into thy Word showeth light, and giveth understanding to the simple. Lastly, Ps. 119. 98. By thy commandments thou hast made me wiser than mine enemies: for they are ever with me. I have had more understanding than all my Teachers: for thy Testimonies are my meditation. Thus by this holy man's experience we find, that the commandments of the Lord show a Light, and give understanding; they quicken one, they are as Counsellors, they make us wi●er than our enemies; yea, they prevent our perishing in Affliction. Precious benefits truly are these, and such will appear to be unto him, who duly considers each of these things what it is. There is not one of these things but we would be delighted to have it fulfilled in ourselves: for who desireth not every of these things, if there be any possibility of attaining thereto? Would you then attain to these things, do as did this holy man, exercise yourselves in the commandments to do them. For certainly as the commandments, issued in the original from God who dwelleth in glorious light, so they themselves partake of the nature of light, giving light also unto him that receives them into him by Meditation, setting himself to do them in his life and conversation. A worldly minded man enjoying the light of this world, can hardly be persuaded that darkness is in himself: but, as a blind man though he be in the light of this world yet is himself dark, so is a worldly minded man, though he enjoy the light of this world. Let the simple or ignorant therefore, or the worldly minded, (for there is no worse simplicity and ignorance then worldly mindedness) take unto them the commandments of God: let them learn them by heart: let them think or meditate on them one by one: let them set themselves to put them in execution in their actions, and in their conversation, and they shall find a marvelous change in themselves: a change, I say, nothing less marvelous, then if a blind man ever blind, should receive sight, or darkness should be changed into light. Surely, as is the morning light after the dark shadow of the night, so will the simple, the ignorant, or worldly mined, by receiving the commandments be enlightened, becoming of dark, light, and of ignorant, to be men of understanding. A worldly minded man would hardly think that his wisdom can be foolishness; for finding himself wise, and wiser than many, either in contriving to increase his gain, or in dexterity of apprehension and invention in matters of State or Policy, though he know not, or care not for to walk in the commandments of God, yet he thinks himself wise, and sufficiently wise for his part; but, as the Apostle, 1. Cor. 1. 20. saith: Hath not God made the wisdom of this world foolishness? So there is nothing truer, then that a man wholly worldly minded, nothing minding the commandments of God to do them, or observe them in all his Actions and Thoughts, is not wise as he thinketh, but chose is even filled with foolishness. Let such therefore, if there be any heart in them to do themselves good, learn also the commandments of God, endeavouring that they, as Guides, go with all their plots and devises, to the ruling them when they tend unto straying from the way of Righteousness, and then they shall change their wisdom, from foolishness to wisdom indeed. If their gain, if their promotion will not stand with the observation of God's commandments, and therefore they think that it were not wisdom for them, by observing the commandments, to deprive themselves of such gain or promotion, let them know, that when they have reared up their state unto the uttermost, than they are but as men who are foolishly under some old Ruins, which are ready to fall upon them to their destruction, if wisely they hasten not themselves from under them. As for the poor of the world, the simple (I mean) or unlearned, let them also know, that if unto this poverty of theirs they join also worldly-mindedness, nothing caring to know the commandments of God, and to be ruled by them in their poor plots and contrivings for means of living, or for gain, than they are of all men the most miserable and truly base, as being both poor and wicked, and in the wrath of God. But if they will resort to their Teacher, and pray him to acquaint them with the Commandments of the Lord, setting themselves also to rule their Acts, and their Thoughts by them, then shall they feel a wisdom to grow in themselves, changing them in their minds within, making them of simple or ignorant, to be of good understanding, and truly wise. Therefore also the commandments which most import us are such, as which the simplest may understand, that so none may plead for his ignorance, but every one of what condition soever he be, low as well as high, poor as rich, shallow as deep of judgement, may better both his understanding and also his condition. And verily a worthy work is it in a Pastor, to have an eye to his Auditories knowledge or ignorance, observation or neglect of the commandments of the Lord, bending his Instructions and Exhortations, his giving consolation or denouncing of judgement accordingly. For certainly it is one of the chiefest parts of his office, to have a watchful eye over the manners and conversation of his people, observing their change or not changing, from wickedness unto Righteousness, from profaneness unto Holiness. I cannot therefore but much commend them, who insist much upon instruction and exhortation concerning Manners, observing in their Auditories the defects or unrighteousness, and sharply reproving the same, and that plainly: Teaching them withal, and that frequently, the way of Righteousness, being careful to impress in them, now some, than others of the commandments of God, and showing them how they should make use of them in their common Actions and Conversation. I cannot like that superficial and too general kind of touching at wickedness, which the teachers of these our time too much (for the most part) now affect; for hereby they speak, not as to their own people; but as of things which concerns not them as guilty, save only to hear of them as the text gives occasion, and this but as for a warning. For the Teachers of these times seem to be loath to exasperate any by a just reproof of wickedness evident in them, speaking always so generally rather, that men may take or leave the reproof at their own pleasure. For my part I think this to be a fault, whilst a Pastor, though wickedness be even manifest in any of his Auditory, yet he dares not reprove any one plainly thereof, but must ever speak in general manner, leaving the party to take or leave the reproof at his pleasure. Indeed without certainty and evidence, none ought to be publicly reproved, for public reproof is a kind of punishment, and not being surely grounded may be rather a scandal then a just reproof; but where the wickedness is manifest, as being a thing generally noted of the neighbours, I think that Pastor fails of his duty, who reproveth not the same openly and plainly in his hearer, that so a just reproof may touch the conscience, and peradventure lead his hearer to repentance. If these things were done both by people and Pastor, it would certainly appear by present experience also in every Age, that the Commandments of the Lord show light, and give understanding to the simple. And it is this sense in ourselves of so blessed a change of our minds within, that is a kind of Quickening, which they certainly will with comfort of heart feel, who set themselves to the Lords commandments to observe them, as for Guides of their Action and Communication. For as he that walketh in trespasses and sins, is said of the Apostle Ephes. 2. 1. to be dead even while he is alive: So certainly, the change from so walking in trespasses and sins, unto an obedience or guiding our deeds or speech by the Commandments of God, is ever accompanied with a kind of Quickening (as feeling peace with God) which the soul in a man that so doth will certainly have a sense of Therefore profitable is it that a man use himself to know the commandments of God, learning them more and more in time; but with this resolution of mind withal, to do as they direct him, as occasion is offered for making use at any time of any of them. Let men therefore with this holy man use them as Counsellors, consulting ever with them before any thing be done or said, or thought; for assuredly he that so doth shall find that they will be unto him faithful Counsellors, and deep a●o in wisdom, showing him the true and happy way of a most excellent and blameless life. Which that a man may the better and with the more ease do, it is convenient that he get a ready knowledge of the commandments, lest else for want of a ready knowledge, the commandment be to see● when any thing is to be done or said. But it will greatly further a readiness of remembrance, if the commandments be by some skilful hand digested into such an order, as that the most usual Actions of life, and the most usual speech, may have annexed to them severally the commandments which most aptly serve as Guides in them. For men more easily apprehending variety of common or usual actions or life, or speech, than they do a variety of commandments, they will both then more easily apprehend a variety of commandments, they being joined with the usual actions of life, or commonness and most usual speech and conversation, and also they will have the commandment the more ready at hand, as they have occasion of such Action or Speech, unto which they find the commandments annexed▪ It is good to further good things by all good means, and people have need of such furthering, because they are commonly dull of apprehension, and careless of Remembrance as concerning duties.  
Another benefit which the Prophet David found by God's commandments, was, that he was by them made wiser than his enemies: for surely some enemies of his laying wait for his falling, endeavoured either to bring him by some or other snare, or else oppression or distress, into some or other evil Action, that so Advantage might be taken thereof, to ruin him even by public justice; but he having his eye to the Commandments of God, shunning the evil which they discovered and forbade, deceived them in their expectation concerning the end of their plots Even so, full many are they who industriously plot, to bring the Saints into some open scandal, by getting them, either by smooth flattery, or coloured violence, to do some evil thing or other, that thereupon they may have opportunity to shame them, if they cannot also ruin them. Therefore a happy man shall he assuredly prove, who consulteth frequently with the commandments of God; for, making them to go commonly with his Actions and Speech as Guides unto them, he shall prevent his falling into the snares, which it may be unknown enemies lay for him. Much like as when some desiring the fall of some one, will close with him by some that have familiarity with him, to get him, either by way of conference of State matters to speak evil of some in Authority; or by way of Society to become a drunkard with drunkards for company or good fellowships sake, (as they use to speak): or by way of pleasure to become a haunter of harlots: or by way of questioning and disputation, to become a holder of some punishable error. These, and many other traps do wicked persons and politic lay, to entrap them unto shame at leastwise, if not unto perdition also, who let not lose the reins to run with them in the full speed of that ungodliness wherein themselves delight; but he that hath an eye upon the commandments of the Lord, eschewing by their direction the evil, will (unawares peradventures at the present to himself) prove wiser than his enemies, 〈◊〉 unknown to him at the present, laid such snares for his faintling. Yea, the Prophet shows by his experience further, that he that doth set his eye upon the commandments, shall not only find a wise prevention of the drift of his foes, but also shall find a sustaining him by them in his Afflictions. And indeed sometimes when Afflictions happeneth upon a man, he is then more ready to run into further and further evil, through discontent of not being kept of God from affliction when he sets himself to his commandments, than he is to turn in his heart to the Lord with prayer, remaining withal constant in obedience. But when once a man hath gotten such a victory over the evil inclination of his flesh, as that with a resolute heart he hath made God's commandments his delight, than even under the heavy pressure of Afflictions, he shuns the running the high way of Discontent unto perdition, staying himself by the Law of his God, from doing or thinking those evil things which Discontent would easily take hold of, and so saveth himself from perishing in his Afflictions. To conclude, as you desire to have the darkness of this world expelled out of you, and the Light of God to enlighten you to salvation: as you desire, of simple or ignorant, to become men of good understanding: as you of dead, even while you are alive, would be quickened with the life of Righteousness through the Spirit: as you would, in stead of the false and pernicious incytements of the flesh, have faithful counsel: as you would prevent the traps of your foes, becoming wiser in preventing, than they in plotting: Lastly, as you would eschew shipwreck in the storm of Affliction, so have a resolute courage and mind in you, to set the Commandments before you, in all your Deeds, Communication; yea, and Thoughts, 〈◊〉 that you be ruled 〈◊〉 them, to do in all things as they instruct and teach you. Thus having shown unto you some of the special Mosques, or Inducements, by which men may be brought on to willing obedience unto the Commandments, I will now proceed to show also some of the special Means, whereby to attain to keep the Commandments as the Saints have kept them.   

9 CHAP.  
THe Means I account to be specially three: First, God's assistance invocated by prayer: Secondly, God's corrections or afflictions: Lastly, our own industrious Meditation. For the first, the Prophet David, Psal. 119. 10. saith: Let me not wander from thy Commandments. Again, vers. 12. O Lord teach me thy Statutes. Again, verse 18. Open mine eyes, that I may see the wonders of thy Law. Again, vers. 27. Make me to understand the way of thy Precepts. Again, vers. 33. Teach me, O Lord, the way of thy Statutes. Lastly, vers. 36. Incline mine heart unto thy Testimonies. For the second, the same Prophet, Psal. 119. 67. saith: Before I was afflicted I went astray: but now I keep thy Word. For the third, he, Psal. 110. 10. saith, With my whole heart have I sought thee. Again, vers. 23. Prince's also did sit and speak against me: but thy servant did Meditate in thy Statutes. Again, vers. 48. I will Meditate in thy Statutes.  
Though the Prophet said, (as in the third Means) With my whole heart have I sought thee: And again, I will meditate in thy Satutes: yet you see how he invotateth of God also, that He Let him not wander: that He Teach him: That He Open his eyes: That He make him to understand: that He incline his heart. And truly it is in some measure a Mystery, that our Act is attributed to God as being his Act: for so here though David bent his will to meditate in the Law of the Lord, yet he prayeth to God that he incline his heart unto his Testimonies: so likewise Exod. 18. 15. though Pharaoh hardened his own heart, yet chap. 10. 1. God saith: I have hardened his heart. Indeed I observe that Exod. 8. 15. it is said, But when Pharaoh saw that he had rest given him, he hardened his heart and harkened not unto them: from whence I think I may gather, that this hardening was not an evil quality infused by its self of God, but was only the permission of that Good unto this wicked one, which he enjoying or feeling, he would surely abuse, hardening his heart unto unbelief and disobedience. The man entreated Moses and Aaron to pray for him, that the plague of frogs might be taken from him: God heard Moses and Aaron praying him to take away the plague: and yet even God's Goodness in hearing his servants, and taking away the plague, was the occasion that this man feeling rest again, hardened his heart. Therefore though we set our hearts very industriously to be obedient to God's commandments, yet it is needful that we pray to the Lord also to incline our hearts to his laws; for God by Means (as by Corrections when we have gone astray, or by Gifts when we have applied ourselves to his service) inclineth our hearts to the keeping of his Commandments. And truly, let our Endeavours be what they will, yet such are the baits of Satan, such the crosses we find in obedience, as that we have exceeding need to pray with this holy man, that God suffer us not to wander: that He teach us his Statutes; that He open our eyes; that He make us understand; that He incline our hearts. The wicked will peradventure be ready to say: Must we pray to God that He incline our hearts unto his Laws? Then let us take our fill in the pleasures of sin until God incline our hearts unto his Law; for if we never incline our hearts, it is because He himself inclines not our hearts: but chose doth this ●●ly Man of God do; for, though he prayed unto God, ●●ying; Let me not wander; and, incline my heart unto thy Testimonies: yet he also said; With my whole heart have I sought thee; and, I will meditate in thy Statutes. And certainly it is 〈◊〉 true sign of a child of God, when he sets his heart unto all godliness, and yet prays unto God that he incline his heart. For as our breathing is not of ourselves, but it is Gods good Gift in us that as yet we can breathe the breath of life; so every good thing in Religion which we do, is yet the good Gift of God in us, and as for such to be asked of God our Father in prayer. Yea verily, every particular thing in Religion, which God requireth of us that we do, may yet be asked of God that he work the same in us; for though he hath sent the Means, and such Means as which will work such effects in those that resist not the Means; yet such are the snares of the devil, such the enticing withdrawing of the world, such the opposition or persecution of all those who resist not but embrace the word of Grace, that it behooveth us that we ask of God that he incline our hearts to his words, that he open our hearts to Belief, and that he himself work that He requireth of us. Therefore, do you find that you shall go, as it were, contrary to all men if you live after the Rule of God's Commandments? Do you find that you shall lose much gain if you restrain yourself to this Law? Do you find that you shall deprive yourself of pleasing embracements, pleasing delights in wantonness, if you take not liberty to cover other men's beauties, other men's wives? then yet consider that there will be an end; no man's life lasts ever; and there is a God who will take account of his creatures: therefore say rather with yourself: Live I in such an age wherein to be righteous is contrary to all men's custom with whom I have to do? Surely so much the more miserable are my times, but yet, shall I leave such Goodness as this Law teacheth, to make myself so wicked for companies sake as I see these men? I will not do it. Is there no possibility to gain, unless I be also unrighteous in getting it? God forbid; yea, I may Gain, and yet without coveting, without stealing, without oppression, without swelling against God by Gaines gotten; therefore for the Gains of unrighteousness let it not come into my possession: Let who will follow after that, I will have mine eye to the Law of God in getting it. Why should I love the unlawful embracements? Why should I love the unlawful liberty of a lustful eye? Will not God judge for these things? If I do this, shall I not be as he that hath stolen, for whom the execution of hanging waits? If mine own wife should be so coveted of another: or if when I shall have a wife I shall be so used, will that please me? If no, then let me content myself with her whom I shall link myself unto, and though I may be conversant with other women, and delighted of God's gifts, of beauty, proportion, wisdom, and the like in them, yet for God's Laws sake let me abstain from sin. Let there not be Adultery, let there not be uncleanness, let there not be secret coveting. Surely, s● many are the baits of sin, as that it is so difficult a thing not to wander in this world from the Law of God, that we may well pray, and pray earnestly and frequently with this Prophet unto God, saying, Let me not wander from thy Commandments. But though you pray that God let you not wander, yet you must not take hold of every occasion of wandering, leaving it to God to keep you that you wander not; for if with such a heart you pray to God, you may assure yourself that God will not hear the prayer of such a one; but if you put on a resolution of mind, to seek God with your whole heart, and bend your will to the Law of God, putting from you the occasions of unrighteous Gains, and drawing your eye from an evil or lustful looking, than God will second you, as he did David, that the baits of this life shall not entice you to your perdition. A man's own resolution of mind, as it is a precious thing and acceptable of God, so it is very powerful against those things, against which it is settled. Therefore do but put on this resolution, that with your whole heart you will seek God & his righteous ways: that you, notwithstanding the foolish occasions of sin, which daily will offer themselves unto you in this life, will yet keep yourself to do as God's Commandments direct you, and you shall feel that it is not so difficult a thing to withstand sin, as at the first apprehension a man would think. True it is that the heat of youth, as it tendeth to Lust, and to Ambition, and to oppression, and to wantonness, so it is a warfare to restrain it; but consider with yourself that there is a continual warfare in the world, which even by men's Laws is occasioned, and yet who condemns not him that will not restrain his Appetite or Inclination but will expose himself for the satisfying of it, unto Carting, unto losing of ears, of nose, or the like, unto hanging, and unto quartering? how hardly doth a strong man restrain the use of his strength, that he wounds not this man, and kills not that man upon every displeasure? And yet for the Law's sake of his Prince he restrains the disposition of his strength; and shall we do less for God's Laws sake? How difficult a thing is it for young and lustful men, to keep themselves from deflowering of Virgins, from abusing every man's wife? and yet partly for the fear of men whose displeasure should be moved thereby; partly for fear of the Law of the Land, they do restrain their heat, and do not all that youth would easily incite and enable them unto: and shall we not then endure the same warfare of restraint for the Law's sake of God? How many are able to steal, and yet endure want rather than they will steal, and is not this a warfare: Surely yes. But if for fear of Prince's punishments men endure this warfare, why should they not for God's punishments endure the same? But indeed the Prince's punishment is God's punishment, though God can and will punish them so, who will not be restrained for the punishment of their Princes, as no Prince can possibly punish any. God can punish in this world, with blinding of the mind, hardening of the heart, and with ●ending into swinish or wicked Men evil spirits, to lead them into further and further evil; this cannot Princes do, and yet they are most fearful judgements and plagues of God even in this life. Besides this, he can even in this life punish with a final casting away or Reprobation, and in the life to come with a keeping men in an eternal living in pains, in torments, gnashing of teeth, word, and never quenchable burning. Therefore though occasions unto sin may offer themselves daily unto you, yet put on a settling of your mind to keep God's Law, animating yourself thereto by the invaluable benefits of Obedience, and frighting yourself from sin, by setting before yourself, with faith, the fearful punishments of Disobedience, and join herewithal an invocating of God's assistance, and then you shall surely much the more easily, yea not without delight, feel this a very powerful Means of keeping the commandments of God.  
To which, if you join a desire of heart, and prayer unto God, that you may discover the Goodness and Utility of his Laws, praying with the Prophet that God teach you his Statutes, that He open your eyes that you may see the wonders of his Law, that He make you understand the way of his Precepts, you shall surely greatly further your keeping of the commandments God. For it is no small provocation to the keeping of a Law, when our understanding is opened to discern the goodness, utility, and righteousness of a Law. Wherefore though you set yourself industriously to the keeping of the Law of God, as ●●ling or guiding, and restraining, in all your Actions, Communications, yea and Think, bridling them in, when they would take liberty to wander from the commandment, yet use yourself withal to pray with this holy Prophet unto God, that God assist you also, keeping you that you wander not from his Commandments, teaching you, opening your understanding, and inclining your heart unto his Testimonies.  
For the second Means, which was, Affliction, we have also very great need thereof; therefore if after we have been loose in any thing, following after some sin, casting the Lords holy commandment behind our backs for that time, the Lord than send upon us some Affliction, let us consider, that this Affliction as it may be a gentle Correction sent us of the Lord; so it may be also a Means that we stray not still from his Commandments. And indeed we are commonly so apt, if God but bless us with such a portion of this world wealth, as that we can with credit and boldness hold society with the rich, and those of good place in Authority, then to take liberty, either to neglect all dependence on God, or to do violence to some whom we malign, or to entice the fair or beautiful women in our company to be dishonest with us, as that there is need that God send upon us, either dejection of estate, or else infirmity of body, that so even of Disability to be any longer bold to commit such sins, we may both turn in our hearts from doing such evil, and also turn again to the Lord yielding obedience to his words. Surely, if this holy Prophet could say, Before I was afflicted I went astray, but now I keep thy words, much more have other men need of this restraint from evi●● by affliction. Wherefore learn you also when you feele●●● to make this godly use of them, that they not only stay you from further straying, but also work you to a keeping (now yet) the word of your God. Say with yourself: I am now in adversity, shall I also be disobedient to my God? shall I also be wicked? What were this but to double my misery? therefore I will rather set myself now to the Word of the Lord, that yet my estate to Godwards may mend, even under this declining of my estate to the worldwards. And indeed, who will not condemn him who addeth wickedness to his poverty? or him who when the Law hath punished for some wickedness, he will yet then increase his wickedness? Are not men's hearts even set against such a man? Do they not commonly account the utter perishing of a man of such a disposition just? Therefore learn from this holy Prophet, that if ever Afflictions come upon you, you make this use of them, that now yet you will turn you to the Law of your God to keep it.  
For the third Means, which was, Meditation, we have also great need thereof; for such are the incessant withdrawings from minding the things of God, as that unless we purposely set ourselves to mind the Commandments, either the continual care of getting Gain, or the continual laying hold of all means of aspiring, or the continual delight of advantage unto lustful pleasures, is such, that we shall hardly ever so much as once mind the Commandments of God. Wherefore it is surely necessary that you sometime say thus, or to like effect with yourself: Shall I never think of God's commandments? Shall I be always carried away of my Cares, of my Employments, of my Pleasures? Shall these wholly ●●uffe my mind? Shall I never once Meditate on any Commandment of the Lord? What will become of me if I thus go on? For if thus you say some time with yourself, this will touch your heart, this will startle you, this will move you to break off sometimes your cares, employments, or pleasures, taking some fit time wherein purposely to read, or hear read the commandments of the Lord; at which time, you suffering yourself to discourse upon each one, unvayling its rightness, Goodness, and utility to man's Society, this will greatly further your keeping the commandments of God. The discourse of the soul upon a Commandment, fastens a Commandment in our Memory, whereby ever after it shall not come after, but go before every Action, Speech, or Thought of ours. And truly we fall into much evil, even for want of having a ready, and impressed knowledge of that Commandment which concerns the Action, Speech, or Thought we are at present about. Therefore I commend in a man a dividing of the Gospel into parts, taking the commandments apart, and then taking him to study, either in bed or in solitariness, now of one part, then of another. For this same general Notion only of the Gospel, whilst we know all, but study not advisedly any special particular part of the same, comes far short of that use which we ought to make of the Gospel. And indeed all is best comprehended, by dividing all into parts, and then studying well the parts, one at one time, another at another time.   

10. CHAP.  
THus having shown you (as for an excellent example) how David received the Commandments of God: & next having shown you, some special Motives tending to make a man the more willing & delightfully to keep the Commandments: and lastly, having shown you, three very special Means by which may be furthered your keeping the commandments of the Lord, I think it fit in the next place to show you two things whereof I would warn you. The first is, that you in an eager disposition to keep the commandments, begin not to fall into that old ●rrour of trusting unto justification by works, rather than by faith only: the second is, that you be not discouraged from observation of the Commandments, neither by the impossibility perfectly to fulfil them, nor by the manifest evidence that other Men mind them not, to observe them towards you, in that wherein you have to do with them.  
Men desire much to be justified for their obedience, and therefore to do works commanded that they make themselves righteous by their obedience; now unto obedience indeed righteousness is imputed; but men consider not that the obedience in believing, is that whereunto truly righteousness is imputed. They would fain be righteous by their works, but God that knoweth how imperfectly men fulfil the righteousness of works, hath imputed Righteousness to Belief, not to Works. As it is said in the Scriptures of the old Testament, Gen. 15. 6. And Abraham believed the Lord, and He counted that to him for Righteousness: which thing is made use of in the new Testament by S. Paul, to draw us to seek justification, not in our works but in our faith in Christ, Rom. 9 4. Therefore let no man be discouraged for that he cannot perfectly fulfil the Lords Commandments concerning works, but rather let him be sure, that he fulfil that great Commandment concerning Belief, that so he with Abram believing God, may have by God Righteousness imputed unto him for that. Few men in our times consider as they ought, what an excellency it is to Believe in God and in Christ, manifesting themselves so vailed as they have done; but God knowing how rich a thing it is, for man to believe that which he saith, as abram not only heard, but also indeed believed the Lord, vouchsafed to account Belief unto man for Righteousness. Verily men heed not this in these times as they ought, therefore also they accounting of Belief but as of a light inclination of the mind only, trust rather to works then to belief for justification; but they ought to inform themselves, that though the faithful must endeavour to fulfil also the righteousness of works, yet God hath chosen to justify Believers for their believing, not for their works, because they believe in him who (only) fulfilled the Righteousness of works commanded. To believe the Lord is a work of works, as we may perceive by that which our Lord answered the jews, john 6. 29. saying: This is the work of God▪ that ye believe in him whom He hath sent. And truly all the Scripture shows, that the Lord hath ever more freely accepted of men's believing in him, then of any the best works that they have done; therefore though Abraham performed that great work, of offering up to God his son Isaak, yet there we read not that God counted that to him for Righteousness, but when he believed God, God counted that indeed unto him for Righteousness. Blessed therefore ●e the memory of those first Angels of the Reformation, who perceiving how Popery lead people to trust to works for their justification before God, drew them back again to consider Belief more advisedly. Which thing though at that time they had more reason to do, than we now of the Reformed Churches have (because at that time works were taught people as for works meritorious, which indeed merited rather punishment, yea damnation, such as was the doing worship, not before only, but even to the very Image, directly contrary to the commandment of God, who said: Thou shalt not make thee no graven Image, and thou shalt not bow down to them, neither worship them:) yet even now also, when no works are allowed, but those which are consonant to the Commandments of God, there is need to put people in mind of the same, even of their making sure that they trust believe, as also that they 〈◊〉, Belief, above works, for justification. Surely people (for the most part) not believing, know not what it is to believe, therefore also they come far too short of that esteem o● Belief, which not only they should have thereof, but also which God declares himself to have thereof. As we see when Abraham believed God in that which he said unto him, presently God counts That unto him for righteousness. And so our Lord when Nathaniel so soon believed in him, joh. 1. 50 readily answers, saying, Because I said unto thee, I saw thee under the Figtree, believest thou? thou shalt see greater things than these. Let us therefore learn to prize aright of Belief, that so we may not do works, trusting to have Righteousness imputed unto us for them, but rather may make sure to Believe, that so God may count that to us for Righteousness.  
As for the second thing where-against I would warn you, I would have you to know first, that seeing Righteousness is not imputed to our works, but to our Belief, therefore no man should be troubled if he cannot perfectly keep the Commandments. Secondly, that though it may trouble a Man indeed, that he is careful to keep God's commandments towards others, when yet others are careless to keep God's commandments towards him, yet seeing we keep not Gods commandments for the pleasing of Men, but for the pleasing of our God, therefore we ought to rejoice of our pleasing God, though others be careless of the Commandments. Let not such things therefore discourage us, but rather let the rich Gifts and Promises of God encourage us to the keeping of the commandments: yea, let each of us say with ourselves; Shall I hazard the losing of this and this good thing promised me of the Lord, for the doing new upon a sudden this or this against the Lord's Commandment? Which kind of encouragement that it may the rather prevail with you, you are to proceed from a superficial notion only of the rich things promised us of God, unto a serious consideration of each thing promised, discoursing with yourself thereupon in your mind, examining your esteem thereof, and considering also how much need this poor estate in this life hath of such things, and what the Benefiting us by such things is and will be. For thus to study upon each the most special of the Promises, is the way to make a Promise sink into our hearts, and to abide in our memories ready for our encouragement against every discouragement which this world is apt to trouble us with, in our attending to put in execution the Commandments of the Lord.  
To this, if we add a looking upon every sin wistly, as looking it in the face unmasked, unvailed, that so it may appear unto us in its own true hideousness, and vileness, before we entertain a liking it, this would greatly further our discouragement from committing sins. As, if you think on, or be about Murder, consider in your mind advisedely what a dead man is, consider the patience, the want of motion, the grieslinesse of wounds, and indeed the horror of the sight of Death in a Man: think then with yourself how wicked a thing it were for you, that a Man by your hand should (not in a just war, or defensive) be brought into such a condition. Use yourself some times in private Meditation, or upon the sight of any one dead, to inform your mind well what a dead body is, that so the mind being possessed of the fearfulness of the condition, may also beforehand be possessed with a loathsomeness and detesting by it own hand to bring any man into such a fearful estate. And use yourself withal to set this against those things which draw on Murder, or wherein Murder comes commonly so vailed or masked, as that it prevails over us to give it entertainment into our hearts and Resolutions: se● this, I say, against the Occasions of Murder, whether it be injurious words, or some blow, or some disgrace, or the lustiness of youth, prone and even desirous of fight, or skill of weapon, or fond reputation or imputation of cowardliness or dastardy, which some foolish and wicked men, careless both of God's Laws and men's, are apt to discredit him, who will not rather kill a man then put up such or such a thing. It is a wisdom and righteousness in all well ordered Kingdoms, to give less punishment to less offences: and why then should any man in a private quarrel be so violent or unwise, as for a word to kill a man, so doing the greatest mischief for the least offence? Of two evils it were better to require eye for eye, tooth for tooth, or to give blow for blow, then for a word only, or for some blow, to deprive a man presently of life: but the best is to hearken to what the Laws both of God and man inform us of, and to possess our minds therewith, resolute also, what ever occasions fall out, to do as they direct us: for this is not only a wisdom, both also a safety, both among men, and before God. In like manner, if you think on, or be but about committing of Adultery, consider advisedly the Act itself sundered from the Inducements, which as a veil cover it from being perceived in its own true filthiness and danger: consider therefore with yourself, the filthiness of the Act; the injury you shall thereby do unto another, and the danger you draw upon yourself thereby, both from the man whom you shall offend, and from God the Lord. And set this against the occasions or allurements which commonly draw a man on hereunto; as against the eye, the pleasing language, the form, the beauty; against the wit, the toying of pleasures, the heat of lust, yea against the enjoying the liking and love of a strange woman.  
Thus if you would use yourself, to look the sin wisely in the face which is forbidden you of God, this would greatly further a withholding you from yielding unto it (through the alluring occasions wherewithal it would come unto you as in a veil) and would stay the soul from a too too sudden admitting of those occasions, whereby the liking of the sin is drawn on. Indeed, sometimes the Acting of a sin, springs from occasion which is so sudden, as that it prevents all thought of what it is that is to be done; therefore so much the more need have we, to be ever in ourselves resolved against the sin, and to let fall all occasions which would induce us thereto: better it is for us to let fall an occasion or opportunity, then to plunge ourselves into further mischief. And truly, we finding in common experience, that men living under Governments, do usually inform themselves before every Act of Importance, whether the Law permit it or no: so that they will not so much as cut a tree, break open a hedge, or the like, but they will inform themselves first, saying: May I lawfully do this? Why should we not be as careful of the Law of God, consulting with it also before any Act, Speech, or Thought, informing ourselves whether we may do such or such a thing, or no? If men do not thus consult with the Law of God beforehand, unvailing by its help the sins which they are about, it is their fault, and such a fault as gives advantage to sin, so that it is committed before a man is aware of what it is he is about. But the child of God, that looketh for the rich Gifts of God in Christ, may not be so negligent of the Law of God, but rather with the Prophet David to make it his study to think on the Commandments, meditating also on them, some now, some another time; for thus doing, not only the sins will appear to the soul in their own vileness: but also the soul will be fore-possessed with a dislike and loathing of them: and this to the abating of the force of all occasion, which shall be offered to commit, or fulfil them  
Thus, if you would use yourself to look every sin, a in the face umasked wistly, that so you may be discouraged from committing the same, then would the encouragements or exhortations unto Righteousness and Godliness, given us by the Apostles of our Lord jesus Christ, the more prevail over us to divert us from sinning. And truly we ought never to be unmindful of our deliverance from the bondage of sin, by the conversion of us unto Christianity: we ought never to forget the blessed benefit we received, by our forefather's conversion from Heathenism to Christianity. Wherefore that you may as a fresh be put in mind hereof, and the exhortations of the Apostles harkened unto by you, I think fit in this place to set before you some of them, that so they may work upon you to dispose you, to a willing keeping of the commandments of God. Ephesiaus 2. 1. the Apostle saith thus: And you hath he quickened, that were dead in trespasses and sins, wherein in time past ye walked, according to the course of this world, and after the Prince that ruleth in the air, even the spirit that now worketh in the children of disobedience. Among whom also we had our conversation in time past, in the lusts of our flesh, in fulfilling the will of the flesh and of the mind, and were by nature the children of wrath as well as others. But God, who is rich in mercy, through his great love wherewith he loved us, even when we were dead by sins hath quickened us together in Christ, by whose grace ye are saved. And chap. 4. 1. I therefore being prisoner in the Lord, pray you that you walk worthy of the vocation whereunto ye are called, with humbleness of mind and meekness, with long suffering, supporting one another through love: endeavouring to keep the unity of the Spirit in the bond of peace. And chap. 5. 8. Ye were ●nce darkness, but are now light in the Lord: walk as children of light: approving that which is pleasing to the Lord. And having no fellowship with the unfruitful works of darkness, but even reprove them rather: For it is a shame even to speak the things which are done of them in secret. But all things when they are reproved of the light, are manifest: for it is light that maketh all things manifest. Wherefore he saith. Awake thou that sleepest and stand up from the dead, and Christ shall give thee light. Take heed therefore that ye walk circumspec●tly, not as fools, but as wise: Redeeming the season, for the days are evil. Wherefore be ye not unwise, but understand what the will of the Lord is. These exhortations, are exhortations which ought ever to be sounding in the ears of them of those Nations, which in ancient time were heathens: therefore remember still that you are Nations, whose forefathers were carried away after dumb Images, and false Gods, yea, devils, and knew not the true Lord God of Israel, Creator of all things, and the giver of life and all blessedness. Forget not therefore this Grace of your conversion shown unto you, but rather apply your hearts to his Commandments who hath shown you this invaluable Mercy. Put on a Resolution of heart, that neither for pleasure not for profit, nor for fellowship sake, nor for Custom; no, nor for Displeasure o● Loss, you will leave the good ways of God's Commandments, to walk in the wickedness which is contrary to the same, and too too usual in the world.  
In which Resolution two things may strengthen you, the one Good Education, the other, the Spirits Assistance.  
Good or truly Christian education in children, is truly a most needful help unto righteousness: therefore where Parents are negligent, there the Magistracy should help, to discern what customs corrupt the youth, leading it into things evil, and then to suppress, and to alienate the youth 〈◊〉 these things; for verily Magistrates are also Parents unto youth, little less than they by whose generation they come into the world. Therefore if the Parents care not what company their children keep; or care not what evil they commit there in their jollity, nor what wickedness and profaneness their conversation or communication be corrupted with; yet Magistrates owe to God a duty, to take account of those houses or places where youth take liberty to be bold in such evil things. Some fond think, that unless youth be suffered in evil conversation, and evil actions, they will never be bold and manly, or valiant: but we may see in the children of some Princes and Nobles, that children become manly and valiant, and yet without such liberty; so that these evils do but steal upon such, to corrupt them and weaken them, nothing furthering their Manliness or Valour. I note this the rather, because it is the error of some minds, to think that a godly restraint of youth, is the depression of the spirits, and the cause of pusillanimity: but whilst all exercises stirring the body, and refreshing the mind and spirit, may even by God's laws be practised, the use of such things will increase the strength and magnanimity of youth, and yet without admitting also the abuse. And indeed the abuse of such exercises, brings upon men first a mischieving and ruining one another: and secondly, a taking away the hearts of men, by Gods not prospering the wars of such. Though indeed sometimes as (for punishments) God lets out evil spirits, giving way to their prevailing also; so wicked Powers, composed of wicked men, are let loose of the Lord, and suffered to prevail in the world. But the Kingdom of heaven, even the victorious Church, hath not its fortitude in wickedness, but in Righteousness: and what Power did ever so truly prevail, endure so long, or was so glorious? Therefore l●t us Christians, vigilantly watch over our youths, abusing those exercises of fellowship, and Activity, by which the strength of a Land is nourished, and ●he spirits refreshed: maintaining the use, but punishing the abuse of things. Therefore if any youth grow profane or wicked in its usual communication, or bold to do this or that injury to men, let Parents in their houses, and Magistrates in their jurisdictions, have an eye betimes upon this, and restrain wickedness betimes in youth, that so God be not moved to plague us, for suffering our youth to practise nothing more, nor nothing more to take pleasure in, then in breaking continually the Commandments of God.  
If we be careful herein, then let us nothing doubt of the Assistance also of the Spirit of God, disposing our youth unto Godliness and Righteousness And truly Christians have through the Spirit, a kind of inclination unto Righteousness, so that not so much of a forced observation, as of a mind and heart even disposed, or inclined of the Spirit, they are keepers and observers of the commandments of the Lord. Yea, the Apostle, Ephes. 5. 9 saith: For the fruits of the Spirit is in all goodness and righteousness and truth: so accounting these things the fruits of the Spirit in us, rather than our works, or our industry. Wherefore Righteousness is not in the Saints, or their children, a bondage, but rather they are inclined by the Spirit of God thereunto. Therefore so much the rather we ought to watch, that wicked customs bring not us and our children into such a bondage, as that to be righteous, they must struggle against the common customs of the time: for if this be suffered, then indeed wickedness brings our youth into a bondage, yea, and the Spirit of the Lord forsakes them. Let us look upon any Nation, where the Church is, or hath been, and see their condition what it was, whilst they made conscience of the commandments of God: observe their prevailing against their enemies: their multiplying, their enriching: and their matchless valour and magnanimity. Again, let us look upon them after they had suffered the break of God's commandments to sway among them, and observe then their miseries and calamities. Let us take them for our example; for it is a sure Rule unto us, Do as they did, and have as they had. Wickedness grows more and more in time of prosperity, and creeps upon a Nation under very fair and plausible pretexts; but it is bitterness in the end, and the subversion of States and Thrones. St●p it therefore betimes, and be vigilant against its growing into Custom among your people and Officers, as you desire the growing or stablishing, of the welfare and glory of your Nations or Dominions.  
Verily, it is lamentable to observe, that if Gain come in, or the wars be managed by any, such seem as free to be godless, and to break frequently in their life and conversation the commandments of God. They seem as the wheels whereon the prosperity of a Land runs, or as the cause thereof; or if not causes, yet then as the pillars of the same, and therefore they are suffered to live disorderly, without any requiring of them to live as beseemeth Christians. The Gifts which God hath given them, by which they excel many, and are very serviceable to a Nation, seem to bear th●● out, in living in disobedience to the commandments of God. Yea, when a people being in some bondage, hath in time of that bondage cried unto God to be delivered, and in the time of such crying▪ hath been diligent in resorting to Church, reading God's word, as also in Prayer, and in using religious duties in their families, then, God in his Goodness delivering them, and granting them the blessings of Prosperity, even within a few years after, wickedness abounds in that people, and nothing is done less, then that which was done before, and some little time after the deliverance. Then, even sin against God, ●eemes as the evidence of God's blessings upon the land: for the most part of the people, do not otherwise express or show, th●ir liberty, wealth and prosperity, then by words or actions contrary to Christian Religion. If prosperity increase, evil houses increase withal, where as ●n ●afe castles, men take liberty in all ungodliness. But what will be the end of this? What will be the issue of this forgetting the deliverances which God hath sent us? Surely a new plunging us into adversities. Were it not that God hath a more graeious eye upon the good Laws of Nations, and the intention and endeavour of Governors to rule the people according to them; then he hath a revengeful hand to avenge upon Nations the frequent breach of his Commandments, it were not possible that we should thus continue as hitherto we do▪ without great and fearful Visitations? But now if the wicked be accounted as the enemies of the Lands prosperity (inas much as through th●m God is moved to anger against the land) and as for such eyed with some measure of indignation by Governors: And if they that fear God, and wa●k in the ways of his commandments be accounted as the safety of the Land: and as for such be eyed with favour by Governors, and encouraged in their obedience; th●n surely we shall both remove from us the judgements which hang over our heads, and also bring upon ou● I and manifold blessings▪ Therefore the Lord give hearts to them that are in Authority, that every Pastor in his Pa●ish, every Officer in his allotted portion, every King in his Kingdom, may in this endeavour to serve God, even in being a disliker and discourager of the wicked, and a lik●r and incourager of them who walk in the ways of God's commandments. I grant, that any gift given to 〈◊〉 wicked man, whereby he may be serviceable to the Church and Commonwealth; is not therefore not to be made use of because the party is wicked (for this were to suppress the gift of God) but, that ●or the wickedness which such a one committeth, he may perceive that he hath some disgrace or dishonour, which but for that he should not have. For this would surely turn many from ungodliness, because most men seeking the favour and good liking of those that are in Authority in every Land, they will in the greater measure forbear those things which they find to disgrace th●m in their presence. As for those places where the chiefest Officers of Rule are themselves vicious, and to please them many become vicious, they truly have a fearful judgement from God therein upon them; and therefore by prayer to God, God's people there should seek of God his inclining the hearts of those in Authority unto his Commandments. Many are the shining and profitable virtues of many very vicious Princes, neither may they be suppressed, or the Princes disobeyed in the exercise of them, (for God hath given them these Gifts, fitting them thereby more than others for the Offices they hold) but rather by prayer to God, and all meet and convenient means, their turning from such wickedness as whereto they are inclined, is to be sought. These things I thought fit here to touch at, that so Christian Kingdoms and Churches may be put in mind of those things, which very nearly concern them: For verily, the breaking of God's commandments will ever be found the secret cause of all the troubles of the whole world. Therefore though we cannot think, to turn the unrighteous world in an instant to become Righteous; (for wicked men will ever be in the world) yet, let Governors make it their aim, to disgrace the disobedient, and to grace the obedient: and surely the Lords commandments will then take much the more effect in every Nation. But now having thus written of these things, I think good to close up this writing with this Exhortation and Advise following.  
To conclude, I having thus shown you, how to make the commandments of God easy, and even a delight unto you, it remaineth on your part to study the commandments of the Lord, that so you may inform yourself of them, lest else they be to seek, when in your Conversation or Actions you have need of their Direction; which that you may with the mo●e ease do, it is good that you have the commandments culled out, or collected together by themselves in a book, that so you may use to read them often by themselves, as some have the book of the Psalms for like purpose. This I advise unto, because by the ten commandments only, (as they are usually proposed unto us to learn by heart) we cannot easily discover how they stretch to direct us, in most of the ordinary things of this life. Whereas if all, or the special of those things, which in the Scriptures we find, either approved of by the Lord, or reproved, be gathered out of the Scriptures, than we shall find, that there is hardly any thing for which we shall not find a direction▪ Therefore I wish that such a collection may be made, and this for the peoples sooner knowing the will of God in these diverse particulars: and such collection being made, I exhort God's people to allow unto themselves some times of purpose wherein to read them, or hear them read, and then to meditate also upon them, that so they may be the better taken to heart to be observed, with which Exhortation and Avise, I close up this Treatise, lest I should by further enlarging it make it tedious unto you.    

Errata.  
IN the Epistle to the Reader, second page, line 16, for, sins, reed, sin. Page, 2, line, 22. for, as having s●nse, read●, as having a sense. Page, 6. line, 1 for. collect, read, to collect. Page 23. lin● 7, 〈◊〉, th●se▪ read those: so, line, 29. and line 31. Page 31. line, 1. for o 〈◊〉 of. Page 37. line 4. for are, read is, and line 6, for wrong, read of wrong. Page 39 line 18. for these, read those. Page 46. line 11, for, aso, read● also. Page 46. l. 23. for, or, read of. Page 56. lin● 10. for who, read 〈◊〉. Page 59 line 29. for, thou shalt not make thee ●o graven Image, read, Thou shalt make thee no graven Image. Page 61. l. 20. for, patience, read paleness. Page 62. l. 8. for, discredit him, read discredit him withal. Pag. 6● l. 2● for, both read but. Pag. 63. l. 1. for, wisely, read, wistly.  
Other 〈…〉 faults we pass by, d●suing the discrete Reader to help himself 〈…〉 them.