THE CHRISTIANS DAILY WALK in holy SECURITY and PEACE. Being an Answer to these Questions, 1. How a man may do each present days work, with Christian Cheerfulness? 2. How to bear each present days cross with Christian Patience? Containing familiar Directions; Showing 1. How to walk with God in the whole course of a man's life. 2. How to be upright in the said walking. 3. How to live without taking care or thought any thing. 4. How to get and keep true peace with GOD; wherein are manifold helps to prevent and remove damnable Presumption; also to quiet and to ease distressed Consciences. First intended for private use; now (though importunity) published for the common good. By HENRY SCUDDER, Preacher of the Word. The fourth Edition, corrected and amended by the Author. Thine ears shall hear a voice behind thee, saying; This is the way, walk ye in it, Isa. 30. 31. LONDON: Printed by I. B. for Henry Overton, and are to be sold at his Shop, at the entering in of Popes-head Alley out of Lumbard-street. 1631. The Epistle to the READER. THE searching out of Man's true happiness hath exercised the wits, and Pens of many Philosophers and Divines with a different success. 1. Some, by a mistake of the end, ●ave erred about the means. All their enterprises have ended in Vanity, and Vexation, whilst they have caught at the shadow of fruit 〈…〉 a hedge of thorns, and have neglected the tr●e itself, whence the ●uit might have been gathered with ●re certainty, and less trouble. I marvel not at Varroes' report of 288. several opinions about this subject, when I consider Man's natural corruption, whose understanding is so darkened, that (as Ephe. 4. 18 those Sodomites were weary in seeking the door of L●ts house) Gen. 19 11 so in vain have the wisest Heathen sought the happiness, which (though, like blind men, they groped after it) they could never find. And his spiritual appetite, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act 17 27 taste is so distempered that he car▪ ivage of the chief good, no better than a sick-man can do of the 〈…〉 meats. 2. Others, having the eyes o● Ephe. 1. 18 their understanding lightened and their senses exercised to discern Heb. 5 1●. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sensus eterni. V●vita car●●s animaest it a beata ●o ni●isvita Deus est. Aug. 19 de civet. Dei. tap. 26. both good and evil, have concluded that man's true happiness consists in the soul's enjoyment 〈…〉 God, by an holy conformity, and 〈…〉 communion with him. For, What else is true happiness than the enjoyment of 〈…〉 chief good? And that God the chief good, appears in this, that all the properties, which raise up goodness to the highest top of perfections, are in God only. For joh. 1. 5. he is the most pure, perfect, universal, primary, unchangeable, Gen. 1. 31 communicative, desirable, and delightful good: the efficient, Gen. 1. 27. pattern, and utmost end of all good; without whom there is neither natural, moral, nor spiritual 1 Pet. 1. 16 Pro. 16. 4. Mat. 19 17 good in any creature. Our conformity to him the Apostle Peter expresseth, when he saith, that the 2 Pet. 1. 4. Saints are made partakers of the Divine nature; That is, they are Eph. 4. 2●. 24. renewed in the Spirit of their mind, and have put on the new man, which after God is created ●n righteousness, and true holiness. So that they have▪ 1. A new 〈…〉 in their understanding faculae, Col. 3. 10 that they know God, not one● joh. 17. 3. as Creator, but as Redeemer 〈…〉 of the world, and whilst they be●●ld, as in a mirror, the glory 〈…〉 the Lord, with open face, they are changed into the same image from glory to glory, as by the spirit of the Lord. This knowledge is begun in this life, in the knowledge of Faith, and shall be Esa. 53. 11. perfected in the life to come, in the knowledge of sense: this is in a Rome 8. 24. 1 Cor. 13. 9 12 glass; that shall be face to face. Secondly, they have a new life in their will and affections, that is, they have disposition and inclinations, in their hearts, suitable, and conformable to the directions of the Word. This the Apostle Paul intended, when he said Rom. 6. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. of the Romans, that they had obeyed from the heart, the form of doctrine, whereunto they were delivered. He saith not, which was delivered unto you, but whereunto you were delivered, that is, the Word is as a mould whereinto being cast, you are fashioned according to it. Hence it is that the Saints are said to be Sealed with Ephe. 1. 13 the holy Spirit, because as the Seal leaves its print upon the Wax, so the Spirit makes holy impressions in the soul: this is called jer. 31. 32. the writing of the Law in our hearts; in allusion whereunto the Apostle 2 Cor. 3. 2, 3 compares the hearts of believers to Tables, the Ministers to Pens, the Spirit to Ink (without which the Pen can write nothing) and the affections or Conversation of these believers to an Epistle, and this is said to be read and understood of all men, when they walk as examples of the Rule, 2 Cor. 3. 2. 3. Hence it is that godliness hath a selfe-sufficiency joined with it, 1 Tim. 6 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1 Tim 6. 6. Because a man is now in Communion with GOD, whose face when a man beholds in righteousness, he shall be satisfied with his image. Ps. 17. 15. Hence Psal. 17. 15 comes that peace of Conscience, joy Rome 5. 1. 1 Pet. 5. 8. Rome 8. 35. adfinem. unspeakable and glorious, and that holy triumph and exultation of Spirit, which you may observe in the Apostle Paul. Having briefly showed what this conformity, and communion with God is. I will add one, or two words more to make it manifest, that only those are truly happy which are in this estate. I may spare quotations of Writers, who concur in In hominibus secundum statum pr●sentis vitae, est ultima perfectio secundum operationem qua homo coniungitur Deo. Tho. Aqu 1 2 d●. qu. 3. Art. 2. ad 4 this opinion. None of sound judgement have denied it, the best Schoolmen have determined, and concluded it, and there is good reason for it. For, 1. man's utmost end is that it may be perfectly well with him, which he can never attain unto without communion with God, who is the chief of Spirits, and the best of goods. Other things are desired, as subordinate to this. The body is for the Soul, as the matter for its form, or the instrument for its agent. Humane wisdom and moral virtues are desired, not for themselves, but for the fruit that is expected by them, as glory, pleasure, and riches. Fame, or glory is desired not so much for itself as for the opinion of others, whence it's called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Wordly and bodily pleasures are excessively desired, as drink Tristes exitus esse voluntatu●, quisquis remi●●sci suarum libidinum volet intel●get: quae ●● bea●os efficere possent nihil causae esset quit pe●udes queque bea●ae esse dicantur Bo●tius de consol. 3. pros. 7. in a Fever, or Dropsy, better it is to be without the malady then to enjoy that remedy. Riches are desired not for themselves, but for the sustenance of life. Life is not so much desired for itself as for the enjoyment of happiness, which when a man hath sought in the labyrinth of earthly vanities, after much vexation, and disquietment of spirit, he must conclude, that it is only in that truest and chiefest good, which is the fountain, whence true delight first floweth, and the object, wherein at last it resteth. Secondly, That is man's happiness, in the possession and enjoyment whereof his heart resteth best satisfied. So far a man is from true happiness as he is from full contentment in that which he enjoys. The Bee would not sit upon so manyflowers, if she could gather honey enough from any one, neither would Solomon have tried so many conclusions, if the enjoyment of any creature could have made him happy. Would you know the cause why so many (like Ixion) make love to shadows and leave the substance, or (that I may speak in a better phrase) forsake the fountain of jer. 2. 13. living water, and dig to themselves broken Cisterns that will hold no water? Briefly, it is because man, who in his pride would have seen as much as God, Gen. 3. 5. is now become so blind, that he seeth not himself. For if men knew either the disposition of their souls by Creation, or the distemper of their souls by corruption, they would easily escape this delusion. 1. The soul is a spiritual substance, whose original is from God, and therefore its rest must be in God; as the Rivers run into the Sea, and as every body rests in its centre. The noblest faculties are abased, not improved, abused, not employed, vexed not satisfied, when they are yoked and subjected to these in eriour objects, as when Nabuchadnezzar fed amongst Dan. 4. 29. beasts. Or when as they that were brought up in Scarlet, embraced Lam. 4. 5. the dung. Or as when Servants road on horseback, Eccl. 10. 7. and Masters walked like Servants on the ground. Or as when 70. Kings like dogs did judg. 1. 7. eat bread under Adoni-bezeks table: Or as when Samson made the Philistines merry with his eyes judg. 16. put out. 2. Consider the soul as it is now in this state of corruption, nothing can now content it, but that which can cure it. The soul is full of sin, which is the most painful sickness; hence the Prophet compares wicked men to the raging waves of the Sea, that is never at rest, whose waters cast up mire and Esa. 57 1. dirt; what will you do to comfort him that is heartsick? Bring him the choicest delicates; He cannot relish them; Compass him about with merry company, and music, It's tedious and troublesome to him: bring him to a better Chamber, lay him in an easier bed; all will not satisfy him. Bring the Physician to him; then he conceives hope; let the Physician cure him of his distemper, and then he will eat courser meat, with a better stomach, and sleep on a harder bed, in a worse chamber, with a more quiet and contented heart. Just so it is with a guilty Conscience, though he is not always sensible of it. What comfort can his friends give him when God is his enemy? What delight can he take in his stately buildings, or frequent visits, who may expect, even this night, to have his soul Luk. 12. 20 fetched away from him, and to be cast into hell amongst Devils? What is a golden chain about a Leprous person, or the richest apparel upon a dead carcase? Or, what comfort will a costly banquet yield to a condemned malefactor, who is now going to execution? Surely no more than Adam found, when Gen. 3. 10. he had sinned in the Garden, or then Hamon had, when Assuerus Est. 8. 6, 7. 8▪ frowned on him, in the banquet. On the other side, Let a man be in peace with God, and in a sweet communion, enjoy the influence of heavenly graces, and comforts in his soul, he can rejoice in tribulation, Rom. 5. 3. Act. 16. 25. Psal. 23. 4. sing in prison, solace himself in death, and comfort his soul against principalities, and powers, tribulation, and anguish, height, and depth, things present, and things to come. This true happiness which all men desire, Esa. 38. 3. (but most miss it, by mistaking the ready way conducing to it,) is Rom. 8. 38, 39 the subject matter of this Book. Here you shall learn the right way Rome 3. of peace. How a man may do every day's duty, conscionably, and bear every days cross comfortably; receive it thankfully, and read it carefully. But this course is too strict. Object. 1. Answ. In bodily distempers we account that Physician the wisest and best, who regards more the health than the will of his patient. The carpenter squares his work by the Rule, not the Rule by his work. Oh miserable man, what an Antipathy against truth is in this cursed corrupted nature, which had rather perish by false principles, then be saved by receiving and obeying the truth! But secondly, as it's strict so it's necessary, and in that case, strictness doth not blunt, but sharpen the edge of industry to duty. Therefore saith our Saviour, Luk. 13. 24 strive to enter in at the strait gate,▪ that is, therefore strive to enter, because the gate is strait. Bradford well compared the way of Religion to a narrow Bridge, over a large and deep River, from which the least turning awry is dangerous. We see into what a Gulf of misery Adam plunged himself, and his posterity by stepping aside from God's way. Therefore forget not these Rules of the Apostle; Walk circumspectly, and make strait Ephe. 5. 15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hob. 12. 13 steps to your feet, lest that which is halting be turned out of the way. But many of God's children attain not to this strictness, yet are Obiect. 2. saved. It's true; though all God's children Answ. travel to one Country, yet not with equal agility and speed, they all shoot at one mark, yet not with the same dexterity & strength. Some difference there is in the outward action, none in their inward intention, some inequality there is in the event, none in the affection: in degrees there is some disparity, none in truth and uprightness. All that are regenerate are alike strict in these five things, at least. First, they have but one path, one way Esay 35▪ 8. wherein they all walk. Secondly, they have but one rule to guide them in that way, which they all Gal. 6. 15, 16 follow. Thirdly, All their eyes are upon this rule, so as they are not willingly ignorant of any truth. 2 Pet. 5. Nor do they suppress, or detain any known truth in unrighteousness, Rom. 1. 18 but they stand in the ways and ask for the old way, which jer. 6 16. is the good way. Fourthly; They all desire, and endeavour to obey every Luk. 1. 9 truth; not only to walk in all Heb. 13. 19 the Commandments of God without reproof, before men, but also, in all things to live honestly Gen. 17. 1. and uprightly before God. Fi●tly; Gal. 6. 1. If they fall, by occasion (as a member may, by accident, be disjointed) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet they are in pain t●● they be set right again; if they stumble, through infirmity (as sheep may slip into a puddle) yet they will not lie down and wallow in the mire, which is the property of Swine: if they are sometimes drawn aside, by violent temptations, or step aside, by mistake, yet they will not walk on in the Counsel of the wicked, nor shall any way of wickedness, Psal. 1. 1. (that is, a constant, or daily course in any one sin) be found in them. They are so far from perverting the strait ways Act. 13. 10 of God (that is; Speaking evil of that is good) that they will justify God in condemning themselves, and subscribe to the righteousness of his Word, praying, that their ways might be directed to keep his Psal. 119. 5▪ statutes. To conclude. Laying aside all cavils, beg of God a teacheable disposition, and make thy best profit of the labours of this faithful servant of jesus Christ, a painful, and profitable Minister of the Gospel. For the matter of the book, use it as thy daily Counsellor. For the manner, and occasion of penning it, use it, and learn to write by this copy. I mean; stir up the gifts of God that are in thee, to become more profitable to others, both in presence, by discourse, and in absence, by writing. How are we bound to bless God for those Epistles, which the Apostles wrote, not only to whole Churches, but also to private persons? Nor was this course extraordinary and proper only to those persons and times. In succeeding ages, to this day, the believers have been much edified by this course. In the Greek Church, Chrysostome Chrys. Tom. 5. Ep. 7. wrote diverse Epistles, amongst the rest, in the last of them, he takes occasion to commend Olympia, to whom he wrote that Epistle, for her delighting to employ him in answering questions, and resolving doubts. Athanasius, besides diverse Epistles to others, wrote a little book to Antiochus, containing answers to 162. questions. Basil wrote about 180. Epistles, amongst 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in his 81. Epistle, exhorting Eus●●●hius to more frequency in writing, he gives this reason, because they say, (saith he) that Wells are bettered by being drained out. Amongst the Latin Fathers, Jerom. Tom. 1. from pag 108. to pag 117. Hierome wrote diverse Epistles, there is one, which Erasmus fathers upon Paulinus Nolanus, written to Celantia, wherein are many pithy and remarkable directions about walking with God in a holy course, (which is the Argument of this Book) it is a large Epistle, and Si quid autem, vel eum legis, vel cum cogitas tibi oritur quaestionis, in quo dissolvendo videar necessarius, scribe ut rescribam, & paulò post; quod scriptum habetur semye● va●at ad legendam, cum va●at legenti, nec onerosum fit praesens, quod cum voles sumitur cum voles, ponitur. Aug. Ep ad Volus. worthy to be often read. In S. Ambrose his works are ten books of Epistles, amongst which, in his 41. and 45. Epistle to S●binus, he commends this course of instructing one another by writing. In S. Augustins works are to be found 242. Epistles; in the first of which, he exhorts Volusianus, to whom he wrote, to read the Scriptures, and bids him, if he doubt, to write, promising that he will answer him: he adds also two reasons of his Counsel, the second whereof is, because a writing is ever ready when a man is fit to read, nor is that any burden, (saith he) which a man may take up or lay down at his pleasure. He that reads his Epistles at leisure, advisedly, shall find many errors confuted, many doubts answered, many truths cleared, many useful directions for a holy life, recorded, and laid up, in those Epistles (as, so many lewels in a rich Cabinet) for the good of posterity, for ever. If thence we come to these latter times, and see what large, and elaborate, and learned Epistles, Calvin, Beza, Drusius, and others have written, in other Countries. Or look into those holy Letters of Bradford, and other blessed Martyrs in our own language, besides many since, we shall conclude, that this course hath been of no small use for the direction. and comfort of God's people in all ages. I'll add one thing more concerning our own Nation, and times. It's pity, and to be lamented, that so many worthy Letters as are written upon special occasins, for resolution of spiritual doubts, from day today, by one or other, are imprisoned in secret Closets and Cabinets, which (if they were brought to light and published, I am perswadea) would not only exceed all that ever hath been done in this course, since the Apostles time, but also be the best help for resolution of many hundred cases and doubts (which disquiet Christians) that ever hath been, or, except some such course be taken, ever will be in the world. I will briefly touch one or two objections more, which some may interpose against this work, and so conclude. Many have already written on Obiect. 2. these subjects, and therefore this is superfluous. True it is; Many have written Answ. on this subject largely, and worthily, as, Master Rogers in seven Treatises, abridged by Master Stephen Egerton, and Master john Downam in a large and useful work, and (that I may not forget him, whom, in some respects, I should first have mentioned) the Reverend Dean of Worcester Doctor Hall, that true Christian English Seneca. Also Master Bolton, whose general directions for comfortable walking with God are deservedly approved of the most judicious. Yet I answer, first, That is never too often taught, that is never sufficiently learned. Secondly, In the mouth of two or three witnesses the truth is confirmed. Thirdly, As God is much glorified, so the Church is much edified by variety of gifts; Paul, Apollo's, and Cephas are yours, and you Christ's. Fourthly; The Christian and intelligent Reader shall find in this some things new, other things expressed in a new manner, all digested in such a Method, with such brevity and perspicuity, as was necessary to make the Book a v●de mecum, easily portable, and profitable to the poor, and reiterate. But it exceeds the limits and proportion Obiect. 2. of a Letter. The first Copy was more brief, upon occasion of a second Letter, wherein some other cases were propounded, the judicious Author not only handled these Arguments largely in his public Ministry, but also added more particulars for his friends full satisfaction in a second copy, hence it came to this ●antitie. But lest whilst I plead for him, I should seem to be guilty of the same fault myself, I will here stop, wishing thee (Gentle and honest hearted Reader) to consider that account must be given of what thou readest, as well as of what thou hearest, and therefore, to join prayer with thy reading, that spiritual wisdom and strength may be increased in thee for the practice of what thou learnest. So I commend the book to thy reading, and thee, and it, to God's blessing. From my study in Coleman-street, London, this 25. of April. 1627. Thine in the Lord jesus, JOHN DAVENPORT. THE CHRISTIANS DAILY WALK. CHAP. I. Of walking with GOD in general. BEloved Friend, The occasion of these Directions. observing your forwardness and zeal in seeking to know how ●●u might please God, and save ●●ur soul: I thought it would acceptable and profitable to ●●u, if I should by the infallible Rule of GOD'S Word, di●●ct you how with most certainty, ipeed, and ease, you might attain to this your holy aim. Wherefore (considering that most of God's children do make their lives unprofitable and uncomfortable, by troubling themselves about a Luk. 10. 40, 41. many thing and that too much in things les●… needful; by caring and fearing what shall betide them & their hereafter in things concerning this present life) that you might compass that one thing needfu●… Luk. 10. 42 and contain yourself within your own line, and calling; amongst other things, I exhortted you heedfully to apply yourself to do each present day● work with Christian cheerfulness and to bear each present day's ●…vil with Christian patience. When upon, in your ●…t Letters, yo●… earnestly intrenced me to gius you directions to that purpose▪ What my meditations th●… afforded, I wrote to you. Since that time, I have preached 〈…〉 walking with God in uprightness, ●ut of Gen. 17. 1. Also of freedom from carefulness; and of the excellency, and means of peace with God, out of Phil. 4 5. Now, out of those Sermons, and from fresh meditations and collections, I have compiled into a short sum, so much as I think may be sufficient to satisfy your desire touching these demands. The sum of the following Discourse. The best way to please God, and the nearest & readiest way to heaven, also to get a cheerful and quiet heart in the mean time till you come thither, is, To walk with God in uprightness, being careful in nothing: but in every thing, by prayers and supplications, with thanksgiving, to make your requests known unto God. Whi●● if you do, The peace of God ●●ich passeth all understanding, shall so establish and guard your heart and mind, in and through Christ jesus, that you may live in an Heaven upon earth, and may be joyous and comfortable in all estates and conditions of life whatsoever. That you should walk with You must walk with God. God in uprightness, is commended to you in the cloud of Examples of b Gen. 5. 22. 24. Enoch, c Gen. 6. 9 Noah, d job 1. 1. job, e 1 King. 9 4. David, f Luk. 1. 6. Zacharias and Elizabeth, with many other renowned in Scripture. And is commanded to Abraham, and in him to all the faithful, Gen. 17. 1. To live by faith (which is, to frame your life according to the will of GOD revealed in his Word, the object of faith) and to walk with God, are all one. g Gen. 5. 24. Enoch was said to have walked with GOD, what was this else but to h Heb. 11. 5, 6. believe and rest on God, whereby he pleased him? For, according to what we i Col. 3. 7. live, according to that we are said to walk. The moral actions of man's life are aptly resembled by the Metaphor of Walking, which is a moving from one place to another. No man while ●e liveth here, is at k Heb. 13. 14. home in the ●lace where he shall be. There ●●e two contrary homes to which every man is always going, either to Heaven or to Hell. Every ●…ction of man is one pace or step whereby he goeth to the one place or the other. The holiness or wickedness of the action is the several way to the place of happiness, or place of Torment. So that Gods own children, Heb 11. 3. to 16. while they live in this world as pilgrims and strangers, are but in the way, not in the Country which they seek, which is heavenly. This life of saith and holiness, 1 Thes 1. 9, 10. what is it, but a going out of a man's self, and a continual returning to God from the way of ●in and death, and a settled going forward in all those acts of obedience which God hath ordained to be the way for all his children Eph. 2, 10 to walk in unto eternal life? A godly life is said to be a walking with God in respect of four things that concur thereunto. First, whereas by sin we naturally How many things concurin our walk with God. are l Isa. 53. 6. departed from God, and have gone m Rom. 3. 12. away from his ways which he hath appointed for us, we by the n Heb. 10. 20. new and living way of Christ's death and resurrection, and by the new and living work● of Christ's spirit, are brought near to God, and are set in the ways of God by Repentance from dead works, and by faith towards God in Christ jesus; which are the first o Heb. 6. 1. principles of true Religion, necessarily to be presupposed to be the first steps in this walking with God. Now to believe & to continue in the faith, is, to p Col 2. 6, 7 walk in Christ; therefore to walk with God. Secondly, the revealed will of God is called God's way, because in it God doth as it were come forth of the secret of his holy Majesty, to show his people their 〈…〉 to him, & so takes them a●… to himself; according to ●…t in the Ps. Righteousness shall Psa. ●5. ●●. before him, and shall set us in the 〈…〉 of his steps. Now this way of righteousness revealed in the ●…ord, is the rule of a godly life; ●ee which walketh according ●● Gods law, is said to walk be●●re God, (compare 1 King. 8. 25. with 2 Chr. 6. 16.) So that he which walketh according to Gods will in the passages & tur●ings of his life, keeping himself to this rule, walketh with God. Thirdly, he that liveth a godly life, walketh after the Spirit, not after the flesh. He is led by the Ro. ●. ●. 1●. Spirit of God, having him for his guide; wherefore in this respect ●he is said to walk with God. Gal. 5. 1●. Fourthly, that a man may live godly, it is requisite that by the eye of saith he see God present before him in all his actions; thinking of him oft upon all occasions, q Isa 64 1. remembering him in his ways. r Psal. 16. 8 Setting the Lord always before him, as David did. s Heb. 11. 27. Seeing him that is invisible, as Moses did. Doing all things as S. Paul did preach, t 2 Cor. 2. 17. as of God, in the sight of God. Now he that so walketh that he always observeth God's presence, and keepeth him still in his eye in the course of his life, and that not only with a general & habitual, but, as much as he can, with an actual intention to please and glorify God, this man must needs be said to walk with God. Would you (in a word) know What it is to walk with God. when you walk with GOD? (1) When you daily go on to repent of sins past, believe in Christ jesus for pardon, and believe his Word for direction. (2) When you walk not according to the will of man, but of God. (3) When you walk not after the flesh, but after the spirit. (4) When you set God before you, & walk as in his sight, ●…en you walk with, before, af●●r, and according to God. That Reason's why Christians should walk with God. 1 joh. ●. 6. ●ou may walk with God; con●●der these arguments farther convince and induce you. First, you are commanded to ●alke as Christ walked; and it concerns you so to do, if you would approve yourself to be member of his body: for it is nonstrous, nay, impossible, that ●he head should go one way, and ●he body another. Now our Saviour observed all the three later ●●quisi●es of walking with God, The former, namely, justifying ●aith and repentance belonging ●ot to him, because he was without Sinne. Secondly, it is all which the ●ord requireth of you for all his ●ove & goodness showed unto ●on, in creating, preserving, redeeming, and sa●ing you. For what doth the Lord require of ●ou but to do justly, and to love Micah. 6. 8. ●ercy, and to walk humbly with our God? Thirdly, if you walk with God, and keep close to him, you shall be sure to go in the right way, in that u jer. 6. 16 good old way which is called the x Isa. 35. ●. way of holiness: in a most y Pro. 3. 17 straight, most near, and (to a spiritual man) most pleasant way, whose paths are peace, which endeth in the z jer. 6. 16 rest of your soul. For, God teacheth his children to a Isa. 48. 17 Psa. 15. 12. Psa. 37. 23. choose this way: And if they happen to err or to doubt of their way, they shall hear the voice of God's Spirit behind them, saying; b Isa. 3●. 21 This is the way, walk in it. Fourthly, if you walk with God, you shall c Pro. 3. 23, 24. Psa. 37. 24. walk safely; you shall not need d Psa 3. 5, 6 to fear, though ten thousands set themselves against you. For his presence is with you, and for you. His holy e Psa. 3. 4. 7 Angels encamp about you. And while you walk in his wa●es, they are charged to f Ps. 91. 11, 12 support you, lest you should receive any harm. Fifthly, When you walk● with ●od, (though you be alone and without all other companions) ●u do walk with the best company, even such whereof there is ●ost need, and best use. While God and you walk together, ●ou have an advantage above ●ll that walk not with him. For ●ou have a blessed opportunity of that holy acquaintance with God, which is required in job. job 22. 21 to 30. You have opportunity to speak unto him, to ask him his advice in every thing, praying with assurance of a gracious hearing. Abraham and his faithful 〈…〉 servant made use of their walking with God for these purposes. Is it not a rare favour that the most high God shall vouchsafe to come down from Heaven and walk on earth with base man, nay, rather to call up man from earth to Heaven to walk Phil. 3. ●● Colos. 3. ●. with him? It would be therefore shameful & hateful ingratitude not to accept this offer, and not to obey this charge. Sixtly ●o set the Lord always in your sight, is an excellent preservative and restraint from sin. With this shield chaste g Gen. 39 9 joseph did repel and quench the fiery darts of the temptations of his lewd Mistress. For who is so foolish, & shameless, as to transgress wittingly the just laws of a Father, King, and judge, knowing that he is present, and doth observe him with detestation, if he so do? Seventhly, to have the Lord Psal. 119. 163. always in your eye and thought, is an excellent remedy against spiritual stoth and negligence in good duties, and it is a sharp spur to quicken you, and make you diligent and abundant in the work of the Lord. What servant can be slothful & false in his Master's sight? And what Master will keep a servant that will not observe him and do his commands while ●e himself looketh on? Eightly, Walking with God in ●anner abovesaid, doth exceedingly h Heb. 11. 5. please God, please Gods ●oly i 1 Cor. 11 10. Angels, please Gods faith●●ll k 3 joh. 4. Ministers, and doth please ●d strengthen l Psal. 119 74. all those good people of God with whom you do ●●nverse. It is to walk worthy ●● Godin m Col. 1. 9, 10. all well pleasing. Ninthly, Thus walking with God, you shall be assured of God's ●ercy and gracious favour. He 1 King. 8. 23. ●●epeth covenant and mercy with ●ll his servants that walk before ●im with all their heart. When ●ou do thus walk in the light, ●ou have a gracious fellowship with God, and the blood of jesus 1 joh. 17. Christ cleanseth you from all sin. Rom. 8. 1. There is no condemnation to you which thus walk. Your flesh, when you die, shall rest in hope. ●or to them that set God before them, he doth show the path of life, which will bring them into his ●●orious presence, where are fullness Psa 16. un. to 12. verse. of joys, and pleasures for evermore. Any one of these motives, advisedly thought upon by a willing, an humble, and prayerful person, were enough to persuade to this holy walking with God. Notwithstanding, it is woeful to consider, how few there be which walk thus. For most men n Ps. 10. 4. seek not after God, God is not in all their thoughts; they walk in the o Eph. 4. 17 vanity of their minds p 2 Pet. 3. 3 , After their own lusts, the q 1 I●. 2. 16 lust of the flesh, the lust of the eye, and the pride of life: walking according to the course of this world, according to the will of Satan, the r Eph▪ 2. 2. Prince of the Power of the air; the spirit that now worketh in the children of disobedience. Who refuse to return, orto call themselves into question, though God doc wait and hearken for it, no, not so much as to say, What have we done? jer. 86. But every one runneth to his course, as the horse rusheth into the battle. Now touching all that walk ●…us contrary unto God, God hath ●…id that he will set his face against Levi. 26. 21 to 28. them, and punish them seven ●…es, even with many and sore ●…agues. And if yet they will ●alke contrary to him, he will ●alke contrary to them in fury, and ●…nish them seven times, and seven ●…mes more for their sins. And if yet they will walk in impenitency, notwithstanding God's off●r of mercy to them in Christ, Saint Paul could not speak of Phil. 3. 18, 19 such with dry eyes, but peremptorily pronounceth that their end is destruction. As for yourself, I will say no more but this, Weigh well the premises; Compare the way, wherein you walk with God, with all other ways, compare company with all other company, compare guide with guides, and compare the issues and end of this way with the issues and end of all other ways: and the choice of your walk will easily and quickly be made. Thus much be said in general of walking with God. CHAP. II. How to walk with God in all things, at all times. THE Commandment to Man must walk with his God in every point of time. walk with God, is indefinite, without limitation, therefore must be understood to be a walking with him in all things, and that, at all times, in all companies, and in all changes, conditions, and estates of your life whatsoever. To walk with God in gross, is not sufficient. You are not dispensed with for any moment of your life: but all the days of your life, and each day of your life, and each hour of that day, and each minute of that hour; you must pass the time, the whole time of your ●welling here in fear; even t Pro. 23. 17. all s 1 Pet. 1. 17 ●he day long, saith Solomon. You must indevor to have a conscience void of offence u Acts 24. 16. 1 Pet 4. 2. always, ●s saith the Apostle. You must ●ive the rest of your life, not to the lusts of men, but to the will of God; taking heed lest at any Heb. 3. 12. time there be in you an evil heart of unbelief, in departing from the living God. 1. For this end Christ did redeem Reason's why a man must walk with God at all times you from the hands of your enemies, that you might serve him in holiness & righteousness (which is the same with walking with God) x Luk. 1. 74 75. all the days of your life without fear. 2. The end of the instructions of the Word, which is the light to your feet in this walking, is, that it be bound upon your hart 〈…〉 continually to lead, keep, and y Pro. 6. 21 22. ●alke with you at all times. 3. The lusts of your own ●eart, and your z 1 Pet. 5. 8 Adversary the devil lie always upon the advantage to stay you, or to divert you out of your godly course; so that, upon every intermission of your holy care to please GOD, they take their opportunity to surprise you. 4. You are accountable unto God for losing & misspending all that precious time wherein you Ephe. 5. 15 16. do not walk in his ways. 5. Besides, he that hath much work to do, or that is in a long journey, or is running a race for a wager, hath no need to lose any time. If you be cast behind in your work and race, you will hardly recover your loss but with much sorrow, with renewed ●aith, and with more than ordinary repentance. Wherefore, when you do awake in the night, or in the morning, and while you are awake in the day, and when you betake yourself to sleep at night, you must as Christ (foreshadowed David) did, have thoughts on ●…d, and a Psa. 16, 8 Acts 2, 25. set him always before 〈…〉. b Psal. 139. 18 When I awake, I am still with 〈…〉, saith David, & in the c Psa. 63▪ 6 night remembered God, and his hope 〈…〉 d Psal 119 1●7, 148 Isa. 6. 9 meditation was on God's word. ●…iah (in the person of all the ●…hful) saith, With my soul have ●…sired thee in the night, yea, with 〈…〉 spirit within me will I seek ●…e early. 〈…〉. In the Instant of awaking let How to awake with God. our hart be lift up to God with ● thankful acknowledgement ●f his mercy to you. For it is he ●…at giveth his e Ps. 127. 2 beloved sleepe ●ho keepeth you both in soul and body f Pro. 6. 22 while you sleep: Who ●…enueth his mercies every g Lam. 3. 22, 23 morning: for, while you sleep, you ●…e as it were out of actual possession of yourself, & all things ●…se. Now, it was God that kept ●ou, and all that you had, restoring them again with many ●ew mercies when you wake. 2. Arise early in the morning, (if you be not necessarily hindered) following the example of our Saviour Christ; and of the good joh. 8. 2. Pro. 31. 5. housewife in the Proverbs. For this, ordinarily, will make much for the health of your body, and for the thrift, both of your temporal, and spiritual state; for hereby you shall have the day before you, and shall gain the most, and the fittest times for exercises of Religion, and for the works of your calling. 3. In the time betwixt your awaking and arising (if other pertinent & profitable thoughts offer not themselves) it will be useful to think upon some of these, I must h Eph. 5 14 1 Cor. 15 34. awake from the sleep of Sin to Righteousness, as well as out of bodily sleep unto labour in my calling. The i Rom. 13. 11, 12, 13. night is far spent, the day is at hand, I must therefore east off the works of darkness, and put on the armour of light. I must walk honestly as in the day, I am by the light of grace and kowledge, to arise and walk in it, 〈…〉 well as by the light of the Sun 〈…〉 walk by it. Think also of your waking out of the sleep of death, ●…d out of the k 1 Cor. 15 54, 55. grave at the ●…und of the l 1 Thes 4. 16. last Trumpet; even 〈…〉 your blessed resurrection unto ●…ory at the last day. It was one 〈…〉 Davids sweet thoughts (spea●…ing to God) m Ps. 17. 15 When I awake, I ●…ll be satisfied with thy likeness. When you arise, and apparel Fit meditations when a man doth apparel himself. ●our self, lose not that prime ●ime (when your wit is freshest) with uncertain, impertinent, boundless and fruitless thought, as it is the fashion of most men and women for to ●oe. This is a fit time to think upon the cause why you have need of apparel; namely, the fall and sin of your first Pa●ents, which from them is derived to you. For before their fall, their nakedness was their n Gen. 1. 31. comeliness; and seeing it, they o Gen. 2. 25. were not ashamed. It will likewise be to good purpose to consider what base stuff th● wise providence of God hath appointed to be the matter o● apparell. The rinds of plants, th● skins, hair, or wool of brui● beasts, and the spital of th● Silkworm; very excrements and cast apparel of unreasonable creatures. Which, as it doth magnify the wisdom, power, and goodness of God in choosing, and turning such mean things to such excellent use: so it should humble and keep down the pride of man. For what man, who is in his wits, will be proud of the badge of his shame even of that arparell, for which (under God) he is beholding to very plants and beasts? Now also is a good time to call to mind what rules ●reto be observed, that you may apparel yourself so as becometh one that professeth godliness: namely, 1 Tim, 2. 9 10 That your apparel for matter and fashion doc suit with your enerall and special calling, and ●ith your ●sstate, p De●. 22. 5 1 Cor. 11. 13, 14. 15 sex, and age. That your wearing your apparel q 1 Cor. 12 23 be for health, honostic, and ●comelinesse. 3 That you rather go with 〈…〉 lowest, than with the highest of your state and place. 4. That the fashion be neither 1 Z●ph. 1. 8 strange, immodest, singular, or ridiculous. 5. That you be not over curious, or overlong, taking up too much time, in putting it on. Isa. 3. 18 to 24 6 Neither the making nor wearing of your apparel must savour of pride, lightness, curiosity, lasci●iousnesse, prodigality, or base Phal. 4. 8. 1 Cor. 11. covetousness: But it must be such as becometh holiness, wisdom, thrift, and honesty, and such as is well reported of. 7 Follow the example of those of your rank and means, which are most so●er, most frugal, and most discreet. While you apparel yourself, it will be seasonable and profitable also, by this occasion, to raise your thoughts, and to fix them Rev. 3. 18. upon that your apparel which doth cloth and adorn s 1 Pet. 3, 4 your inward man, which is spiritual, and of a divine matter, which never is cut of fashion, which never weareth out, but is always better for the wearing. Think thus, If I go naked without bodily apparel, it will be to the shame of my person, and to the hazard of my health and life: But how much more will the filthy t Rev. 3. 17 Rev. 16. 15 Exo. 32. 25 nakedness of my soul appear to the eyes of men, of Angels, and of God himself, whose * Hab. 1. 13 pure eyes cannot abide filthiness; whereby my soul will be exposed to most deadly temptations, and myself to Gods most severe judgements; except I have put on, and do keep on me the u Rev. 19 8 white linen of Christ's Spouse, the righteousnesses of the Saints, that is, justification by faith in ●…st, and sanctification of every 〈…〉 by the Spirit of Christ? ●…nd because every day you ●…be assaulted with the world, ●…esh, and the devil, you shall ●…veli to consider whether you ●…e put on, and do improve 〈…〉 coat of male, that complete ar●…, prescribed * Ephes. 6. 11 to 18. . ●…hen it shall happen that you 〈…〉 use your lookingglass, and jam▪ 1. 23, 24, 25. experience find that it serveth discover, and to direct you ●…w to reform whatsoever is ●…omely, and out of order in ●…r body: you may hereby re●…mber yourself of the necessi●… and admirable use of the mir●…r and glass of God's Word, and ●…spell of Christ, both read and ●…ached, for the good of your ●…le. For, this being understood, 〈…〉 believed, doth not only ●…w what is amisle in the soul, 〈…〉 how it may be amended; 〈…〉 insome measure will enable you to amend; for, it doth no● only show you your own face but the very face and glory 〈…〉 God in Christ ●esus, which b● reflex upon you, will through the Spirit work on you a mo●● excellent effect than on Mos Exod. 34. 29, 30. face in the Mount; which yet w●… so glorious, that the people cou●… not endure to behold it. For 〈…〉 this God's glory, which by fait● you behold in the Word, yo● shall be changed into the same 〈…〉 2 Cor. 3, 18 mage, from glory to glory, even 〈…〉 by the Spirit of the Lord. Touching these things whic● I have prescribed to be though upon, when you arise, and p●… on your apparel in the morning and those other which I sh●… prescribe when you put off yo●… apparel at going to bed at night my meaning is not to urge th●… as necessary, as if it were sinne● omit any of these particulars: b●… except better come in place, 〈…〉 most convenient. Wherefore ta●… these Cautions. First, (as I said) if other pertinent & more profitable thoughts Cautions to the former directions. ●ffer not themselves, or if you be ●…rren of other holy meditati●ns, use these. Secondly, the bare similitudes, ●nd allusions, with all such resemblances which are free (not commanded by God, but in our ●…oyce to take up from things natural & artificial, to put us in ●…ind of spiritual things, and to ●…eare our judgements therein) ●ust beused with puttinga wide difference between them, and shofe which are Sacramental. ●or the Sacraments, besides their natural aptness to signify what ●hey do represent, they have di●ine institution from GOD, whereby to the believer, they ●re through God's Spirit effectual, not only outwardly to signify, exhibit, & seal; but inwardly to apply and confer the thing signified; these not so, yet as ●elps to your memory and understanding these are of singular use. For our Saviour in his speeches while he lived upon the earth, and in his writings in the holy Scripture, is frequent in the use of them, as you may observe in the manifold parables and similitudes in the Gospel. CHAP. III. Of beginning the day well, walking with God. SECTION I. When you are thus awake, and are risen out of your bed, that you may walk with GOD the remainder of the day: It will be needful that you first renew your peace with God, and then keep it, by doing those works of piety, equity, mercy, and sobriety, which any way may concern you that day. For a Amos 3. 3 how can two walk together safe●y (especially a weak one with him that is strong) except they be agreed? And how can any walk with God, if he be not holy in ●ll his conversation? You have as much cause to beware of him, and to obey his voice and not provoke him who goeth before you in the wilderness of this world, to guide and bring you to his heavenly kingdom; as the Israelites had, Exod 23. 20, 21, 22 to beware of him who went before them to keep them in the way, and to conduct them unto the earthly Canaan, the place which he had promised and prepared for them. It was for this, that josuah told the people, that Iosh. 24. ●4. 1● except they would fear the Lord and serve him in sincerity, and put away their strange gods, they could net serve God, they could not walk with him. For he is (saith he) a holy God: he is a jealous God: he will not forgive your transgressions, nor your sins. For this cause (if unavoidable necessity hinder not) Begin the day with solemn b Ps. 92. 1, 2 Psal 88 13 prayer and How to begin the day with prayer. thanksgiving. Before which (that these duties may be the better performed) it will be convenient, if you have time, that you c Ps. 57 7. Lam. 3. 40, 41. job 11. 13. prepare yourself by meditation▪ the matter whereof should be an enquiry into your present estate, how all things stand between God and you. How you have carried yourself since you last prayed and renewed your peace with God, what sins you have committed, what graces & benefits you want, what fresh favours Psa. 116▪ unto 13. God hath bestowed on you since last you gave him his Tribute of thanks, and how much praise and thanks you do owe to him also for continuance of the old. Think also what employments you shall have that day; Consider likewise what ground and warrant you have to approach to the Throne of Grace, to ask ●ardon, and to ask, and expect ●avour and help of God. Upon ●hese considerations rightly prosecuted, you must work your ●eart to a resolution through God's grace, to reform whatsoever job 11. 14. you find to be amiss: And that you will fly unto, and only rely upon God's mercy in Christ; that you will acknowledge him in all things; and that you will now seek grace and help of him, whereby you may walk as in his sight in all wellpleasing, all that day. To further you herein, do thus: First, lay a peremptory charge upon your conscience to deal unpartially, plainly, and fully in this examination and judging of yourself. Secondly, you should be so well acquainted with the sum Deu. 6. 8, 9 and meaning of the Law, that you may be able to carry in your head a Catalogue or Table of the principal duties, and vices, required, and forbidden in each Commandment: whereby you may try your obedience past, and may set before you a rule of your life for time to come. Thirdly, (lest the calling to mind the multitude and greatness of your sins by the Law, should make you despair of God's favour) you should be so well exercised in the Articles of the Christian faith, and in the principal promises and precepts of the Gospel, that you may be able also quickly to call them to mind for the strengthening of your faith and hope in God. The pattern of wholesome words should 2 Tim. 1. 13 be familiar unto you for these purposes. All this need not take up 1 Reasons of due preparation before prayer much time: you will find it to be time well redeemed. For, first, by such preparation you shall keep yourself from that rude and rash thrusting yourself into God's holy presence, whereof ●ou are warned in the Scriptures, Eccles. 5. 1, 2. Secondly, when by this meanes ●ou have well humbled, softened, 2 seasoned, and set straight your heart to God-ward, so that you can say, you * Ps 66. 1● joh. 9 31. regard no iniquity in your heart: and when hereby you have called your thoughts in from straggling, and have gotten composedness of mind, and inward strength of soul, without which the arrow of prayer can never fly home to the mark; than you may approach unto God's special presence with more faith and boldness; you shall be more able to utter before him apt confessions, lawful requests, and due thanksgivings, more understandingly, more distinctly, more humbly, more devoutly, more feelingly, more fervently, and with more assurance of a gracious hearing▪ (all which are requisite in prayer) then possibly you could ever be able to do without such preparation. Thirdly, this due preparation 3 to prayer doth not only fit you to pray▪ but is an excellent furtherer of a godly life. For it maketh the conscience tender and watchful over you, by the daily exercise of the knowledge of the precepts and threats of the Law, and of the precepts and promises of the Gospel: And it being enforced to examine, accuse, judge, and pass sentence, yea, to do a kind of execution upon you for your sin, smiting your heart, and wounding itself with godly fear, grief, and shame (a work to which the conscience is loath to come, till it must needs:) wherefore to prevent all this trouble, vexation, and smart, it will rather give all diligence in other acts which are more pleasing, namely, it will direct you in the ways of God, check and warn ●ou beforehand, lest you should sin; to the end that when you come to examine yourself again, it might find matter, not of grieving and tormenting, but of rejoicing & comforting your heart, which is the most proper, 2 Cor. 1▪ 12 and most pleasing work of a sanctified conscience. He that knoweth that he himself must (and none for him) be at much pains to make himself whole and clean when he is wounded and defiled, will take the more heed lest he wound and defile himself. Fourthly, this due preparation to prayer, taken up in good part with examining, judging and reforming yourself, doth prevent Gods judging of you; for when you judge yourself, you shall not 1 Cor. 11. 31. be judged of the Lord, saith the Apostle. Being rightly prepared, you How to be disposed in the act of prayer. must draw near into God's special presence, d Psal 55. falling low at his footstool, representing him to your thoughts in the apprehension of one who is in himself, and of himself, the only heavenly, all-knowing, and Almighty Majesty Mat. 6. 9 and Deity: now become your loving and merciful Father through Christ his Son, your Lord. Then you must c 1 Sam. 1. 15 pour out your soul before him in confessing your sins, and in making f Phil. 4. 6. your desires (through the spirit) known unto him in the name of Christ, for yourself and others in all lawful petitions, and supplications, with thanksgiving; And all this with p 1 Cor. 14 15 understanding, with the intention and full bend of the soul h jam. 5. 16 with servor, and i Mark 11. 2● expectation of being heard, in due time and measure, and in the best manner. The rule and boundary to you for all things required in prayer, is the Lords Prayer. If you would have reasons to persuade you to this duty of prayer, and would have further information, touching the fore-pointed-at particular requisites in prayer, I refer you to that which I have already * published upon the Lord's Prayer. The Key of Heaven. And touching the chief impedients to prayer, with their removals, I refer you to the Epistle of my loving and reverend friend, Master Dr. Sibbs, written before the said Treatise. SECTION 2. Cautions and advertisements about Prayer. UNto the Directions Cautions to be observed in preparation to prayer, and in prayer. both for preparation to prayer, and concerning prayer itself, take these Cautions: First (if it may be) Omit neither the one, nor the other, and let them be the k Psa. 5. 3. first work after you are up. But if that cannot be, because of some necessary let, yet perform them so soon as you can, and as well as you can: though you can do neither, either so soon, or so well as you would, yet omit them not altogether. Break thorough all seeming necessities, which will daily cast in themselves to hinder and thrust out these duties. The Devil, knowing that nothing doth undermine & overthrow his kingdom more than these duly performed; knowing also that this spiritual performance of them is tedious to corrupt nature, he will thrust upon you seeming necessities, so many, and so oft, that if you be not watchful to gain, and to take time, breaking thorough all such lets as are not truly necessary; you shall ofttimes by the circumvention of the flesh, and of the Devil, be brought to an omission of Preparation, or Prayer, or both. Upon which will follow like occasions, together with a proneness to the like neglect, and a greater indisposition to these duties afterward. Secondly, lay not too great a task upon yourself in this preparation to prayer, I mean, so much as will take up more time than the works of your calling, and other needful affairs will permit: but contrive and husband your time so, that every lawful business may have his l Eccle. 3. 1 own time. God hath subordinated the works of your general and particular calling in such sort, that, ordinarily, the one shall not drive out the other. If through taking too much time in preparation to prayer, and in prayer, either of them grow necessarily tedious & burdensome; Satan will circumvent you by this means, causing you out of a true weariness of too much (even before you are aware) to omit them altogether. Thirdly, (whereas when you prepare yourself to pray, and when you do pray, it is lawful to think of your worldly business, to the end that you might pray for direction and for good success therein; for you may ask your m Mat. 6. 11 daily bread) you must take heed when you think on these things, that your thoughts be not worldly through n Lu. 12. 29 distempers and distractions about the same. For these will abate your spiritualness and strength in prayer, and will shut the ears of God against your prayer. I remember you desired me to show you the signs and remedies of distempers and distractions about worldly things in your preparations to prayer. By distempers, I mean inordinate trouble about the means, and by distractions, I mean a vexing trouble about success. You may know that your mind is distempered with world linesse (even in thinking on awful business) when you preire yourself to prayer, by these ●●rkes. First, when (except in case of necessity in their apparent daner) your worldly affairs are ●st in your thoughts to be the ●atter of your meditation. For ●oughts how to hollow God's ●me, and how his kingdom may ●●e, and how you may do his ●ll, should ordinarily be in your ●inde, before those that con●rne your daily bread. 2. When they interpose themslves, interrupt and justle out ●ose good thoughts whereon you ●ere thinking before, before ●at you have thought of them efficiently. 3. When your thoughts of worldly business are with grea●r intention of mind, than the ●oughts of things spiritual and heavenly. 4. When they last longer than ●ch as immediately concern the glory of God, and the good of your soul; or hold you too long upon them. 5. You shall know it by the Signs of distempred thoughts through worldliness in preparations to prayer. ends which you propound to yourself in your thoughts of worldly business; Are the ends you propound, only, or chiefly that you may prevent poverty, or that you may have wherewith to satisfy your natural desires? If you propound not other, and more spiritual ends, your thoughts of them at that time, are worldly: but if your thoughts of your worldly business, be to the end that you may lay them to the rule of God's Word, that you may not offend him in your labour and care about them; or that you might crave God's direction and blessing upon your said care and labour, you being spiritual in thoughts of worldly business, than your thoughts of lawful business are not distempered with worldliness. To remedy these distempered thoughts; First, get a sound Remedies against distempered thoughts in preparation to prayer. and clear judgement to discern of what is good, what is bad, also what is best, and what is least good; preferring things spiritual, heavenly, and eternal, incomparably before those which are corporal, earthly, and temporary. Make those best things o Mat 6. 21 your Treasure, than your heart will be chiefly set, and your thoughts will chiefly run on them: and will be moderate in thinking of those things which are less needful. 2. Do as a wise Counsellor at Law, and as a Master of Requests, who must hear many Clients, and receive and speed many Petitions. Consider whose turn it is, and what is the most important suit, and dispatch them first. Let thoughts of worldly business be shut out, and made stand at door, till their turn be to be thought upon, and till the more excellent, and more needful be dispatched. 3. If thoughts of the world will impudently intrude themselves, and will not be kept out; rebuke them sharply, give them no hearing, but dishearten them, and rebuke the porter and keeper of the door of your heart, smite, wound, and check your conscience, because it did not check and restrain them. 4. In all lawful business, enure yourself hoc agere, p Eccles. 9 10 fully and sufficiently to intend that one thing which you have in hand for the present; and at all times restrain wand'ring thoughts as much as may be. Let your Reason get such power over Fantasy, that you may be able to think of what you please, when you please You will say, to a sickle brain this is hard, if not impossible. To this I answer, If you would not nourish and entertain evil flying, & unseasonable thoughts when they arise; and would (as oft as they offer themselves) be much displeased with them, and with yourself for them; then in time you shall find it possible, and not exceeding hard to think of what good things you would, and not of what evil things you would not. 5. Lastly, when the time and turn of thinking and doing of your worldly businessesis come, then think thereof sufficiently, and to good purpose▪ for than they will be the l●sse troublesome in thrusting themselves in out of place, because it is known that in their place, they shall be fully regarded. Idleness and improvidence about these things, puts a man into straits many times, and into distempers about his worldly business, more then, cls, needs, or would be. * How to know that thoughts about success in worldly business are distractions in preparation to prayer, with the remedy. You would also know when your thoughts of success in your worldly affairs are distractions in your preparation to prayer together with a remedy against them. To think, that, if you be not provident and diligent in your calling, and▪ that if God do not bless your diligence, you may do the works of your calling in vain, and that you may look for ill success; thus to think is lawful and useful. For it will raise up in you a resolution to be provident & diligent; and when you have done all you can, these thoughts also will quicken you to prayer unto God for success. But if your thoughts of thriving, or not thriving, be other than these, and do bring forth other effects; namely, if desire of success drive you to think of using unlawful means, from doubting that you cannot so soon, or so certainly, or not at all, speed by the only use of lawful: if it make you full of anxiety and fear, that though you use what good means you can, all will be in vain: if you be yet doubtful and q Mat. 6. 25 take thought about what you shall eat, what you shall drink, and what you shall put on, or how you & yours shall live another day, than your thoughts about success in worldly business, are worldly, and distractful. I shall let this sin with its remedy appear morefully when I shall write against taking care in any thing, cap. 13. Yet for the present, know: All the fruit you shall reap through eating up your heart with fear and distrust, doubting of success, will be nothing else, but a farther degree of vexation of heart. For all the carking in the world cannot bring good success. Besides, nothing provoketh the Lord to give ill success sooner, than when you shall nourish distrustful care. Secondly, consider the ability and faithfulness of GOD, who hath taken care of the success of your labour upon him: commanding you not to care, but to r 1 Pet. 5. 7 cast all the care on him. If you would rest upon this, you might be secure of good success in ●our outward state, even according to your desire; or else God will more than recompense the want thereof, by causing you to thrive, and to have good success in spiritual things, which is much better, & which you should desire much more. 4. A fourth caution to be observed in your preparation to prayer, and in prayer, is, Be not sleight and formal herein, which is, when cursorily, and out of an overt custom, you only call your sins, your duties, Gods favours and his promises unto a bare and fruitless remembrance. For if the heart be not withal affected with anger, fear, grief, and shame for sin. And if it be not affected with joy, and with an acknowledgement of being beholding to God for his favours. Moreover, if it be not affected with hope and confidence in God at the remembrance of his blessed promises. And if withal, the heart be not gained to a renowned resolution for to reform what is faulty, and to cry earnestly to God for grace and mercy, and for the time to come to endeavour to live a godly life; all your preparation is nothing▪ Nay, this slight and fruitless eal●ing of vice and virtue to remem●rance, and no more, is a great ●…holdner and strengthner of sin; ●nd a great weakner and quencher ●f the Spirit. For sins are like to ●dle vagrants, and lawless subjects; If Officers call such before ●hem, and, either say nothing to ●hem, or only give them threatening words, but do not make ●hem smart, they grow ten times ●ore bold, more insolent, and ●wlesse. Good thoughts are like ●● dutiful servants and loyal subjects, such as are ready to ●ome at every call, & offer themselves to be employed in all good services: now if such be not cherished in their readiness, they ( s 2 Sam. 19 3. like David's people) return disheartened, and their edge to future readiness is taken off. Besides, this cursory performing of holy duties, is the high way to an habit of hypocrisy, that cursed Marre-good. 5. My last caution is▪ that if in your meditations, and in your prayers you find a dulness and want of spiritualness, I would have you to be humbled in the sense of your impotency and infirmity; yet, Be not discouraged▪ nor yet give them over: but rather betake yourself to these duties with more diligence▪ & earnestness. When you want water, (your Plump being dry) you, by pouring in a little water, and by much labour in plumping, can fetch water; so, by much labouring the heart in preparation, and by t Luk. ●1. 13. prayer, you may recover the gift of prayer. And as when your fire is out, you, by laying on fuel, and by blowing the spark remaining, do kindle it: so by meditation whereby you must u 2 Tim. 1 6▪ stir up the grace that is in you, and by the breath of prayer, you may revive and inflame the spirit of grace and prayer in you. Yet, if you find that you have not time to prepare by meditation, or having time, if you find a confusion & distraction in your meditation, than it will be best to break through all lets, & without further preparation fall upon the duty of prayer, only with premeditation of God to whom, and of Christ by whom through the Spirit you must pray. If for all this you do not satisfy yourself in these holy exercises, yet give them not over: for God is many times best pleased with your services, when, through an humble sense of your failings, you are displeased with yourself for them. Yea, if when you have wrestled and contended with God in prayer, you are forced to x Gen. 32. 25. 31. go halting and limping away with jacob, in the sense of your infirmities; yet be not dismayed, for it is a good sign that you have prevailed with Hos. 12. 4. God, as y Gen. 32. 28 jacob did. God useth, when he is overcome by prayer, to work in them that do overcome some sense of weakness, to let them know, that they prevail with him in prayer, not by any strength of their own, or by any worthiness of their prayer (when they have prayed best) but from the goodness of God's free grace, from the worthiness of Christ's intercession, by whom they tender their prayers, and from the truth of his promise made unto them that pray. If it were not thus, many, when they have their hearts desire in prayer, would ascribe all to the goodness of their prayers, and not to the free grace of God; and would be proud of their own strength, which in truth is none at all. CHAP. IU. How to walk with God, the whole day, after it is well begun. SECTION 1. When you have thus begun the day by prayer by yourself, thus making your peace with God, & craving his gracious presence to go along with you, and for you, that day: you must then conscionably, according to the nature of the day (be it one of the six days, or the Sabbath and Lords day) apply yourself to the business of that day, whether it be in acts of Religion, or of your personal calling, or in any other works belonging unto you, as you are superior or inferior in Family, Church, or Commonwealth; whether it be also in acts of bodily repasts, recreation, or sports, doing all as in God's sight. And because all lawful business is a 1 Tim. 4. 5 sanctified by the Word and Prayer, and for that it is part of your calling (as you are Master of a Family) to govern your people in the fear of GOD, and to teach them to live godly, therefore it is your part to take the fittest time in the morning to call them together and pray with them, before which prayer, it will be profitable to read the Scripture in order, with due reverence, taking also opportunities in all fit times to instruct them in the principles of Religion, oft b Deut. 6 7 whetting the Word upon them. If it be a working day, Betake yourself ordinarily to the work of your particular calling. For whosoever hath no calling whereby he may be profitable to the society of man in Family, Church or Commonwealth: or having a lawful calling doth not follow it, he liveth c 2 Thes. 3. 10, 11. inordinately. God never made any man for play, or to do nothing. And whatsoever a man doth, he must do it by virtue of his calling, receiving warrant from it, else he cannot do it in faith; d Heb 11. 6 without which no man can please GOD. Besides, whosoever is called to Christianity, hath no way to heaven, but by walking with GOD in his e 1 Cor. 7. 17. 24. personal and particular calling, as well as in his general calling. 1. That you may do this, first, be sure that the thing wherabout you labour, either with head, or hand, be lawful and f How a man should carry himself before God in his calling. good. 2. Be g Eph. 4. 25. diligent and industrious, for the * Pro. 13. 4 sluggard and idle person desireth, but hath nothing: but the o Pro. 10. 4 diligent hand maketh rich. 3. Let there be truth, plainness, and equity in all your dealings with men. h 1 The. 4. 6 Circumvent and defraud no man. Make not your own gain the weights and measures to trade by. I will propound unto you sealed weights and rules, according to which, you must converse with all men. (1) Consider your neighbours good as well as your own. Weigh unpartially with yourself what proportionable commodity (in common estimation according to the times) your neighbour is like to have for that which you receive of him. For you must i Mat. 22. 39 love your neighbour as yourself. In whatsoever you have to do with men, you must not look only to your own advantage, but to the benefit also of k Phil. 2. 4. your neighbour. (2) Observe the Royal Law, the Standard of all equity in this kind: l Mat. 7. 12. Whatsoever you (with a rectified judgement and honest heart) would that men should do unto you, do you even so unto them: for this is the Law and the Prophets. 4. Be provident that you let Prov. 6. 6, 7, 8 not slip your opportunities: and take heed lest in these evil times you be circumvented by fraud, and falsehood, and be ensnared by unnecessary m Pro. 11. ●● Suretyship. 5. Whereas in every calling Pro. 22. 26 Prov. 6. 1. to 6. there is a mystery, and, for the most part, each call and condition of life hath its special sin or sins, which the Devil and custom for gain or credit sake amongst wicked men, hath made to seem lawful; yea, hath put a kind of necessity thereupon, which cannot be shunned but with exposing a man's self to loss, or censure: Look you narrowly by the light of the Word, and by experience to find out that or those sins, then be as careful to avoid them. SECTION 2. Concerning Superiors and Inferiors. THere are other works also, such as concern you as you Rules to direct superiors. are a superior, and in authority, or as you are inferior and subject, either in Family, Church, or Commonwealth, in doing whereof you must take GOD along with you, following the directions of his Word and Spirit. 1. As you are a Superior, first, walk worthy of all honour and due respect, carrying yourself in your place with such holiness, wisdom, gravity, justice and mercy, keeping such a mean between too much rigour and remissness, between straining your authority a Leu. 25. 43. too far, and loosening it too much, that those under your charge may have cause both to fear and love you. 2. Wait on your office, and be watchful over your charge with all diligence and faithfulness, using all good means to contain them in their duties of b 1 Tim. 2 2. Godliness and honesty; which is the only end why God hath set you over them. The means are: (1) Go before them in good example. Examples of Superiors Means whereby superiors may contain inferiors in their duties. have a kind of constraining power working powerfully and insensibly upon inferiors. (2) c job 1. 5. Pray with, and for them. (3) Command only things lawful, possible, and convenient, and only those to which the extent of your authority from God and man doth allow you. (4) As much as in you is, procure for them the means, and put them upon the d Exo. 20. 8, 9, 10. opportunities of being, and of doing good. (5) Prevent likewise and remove all occasions of their being, and of doing evil. (6) Protect and defend them, as much as lieth in you, from all wrongs and injuries. (7) When they do well, e Ps. 101. 6 encourage them, by letting them see that you take notice as readily of their well doing, as of their faults; and so far as shall be fit, let them have the f Pro. 31. 31. praise and fruit of their well-doing. (8) When they do evil, rebuke them with more or less heat of anger, according to the greatness of their fault: but never with g Col. 3. 19 21 Ephes. 6. 9 bitterness, in rating, and reviling them by terms of disdain, and base contempt. There should be always more strength of reason in your words to convince them of their sin, and to make them see their danger, and to know how to be reform; then heat of anger, in uttering your own displeasure. (1) If admonitions and words will reclaim them, then, proceed not to corrections and blows: but if they regard not your reproofs, h Prov. 29. 15. 17. 19 then according to the nature of the fault, and condition of the person, and the limits of your authority, you must, in mercy to their soul, give them sufficient, but not excessive punishment. (10) When you have done thus, and have waited a convenient time for their amendment, but find none, then, when they declare themselves to be rebellious, you must i Deut 21. 18, 19, 20, 21 Means to keep governor's from abusing their authority. crave the help of higher authority. That you may govern according to these directions: Consider well and oft, first, that those whom you govern, are such whom you must not oppress, neither may you rule over them with k Leu. 25. 39 43. rigour; because they now are, or may be l 1 Pet. 3. 7 Philem. 16 heirs of the same grace together with you. Secondly, Remember oft that you have a m Eph. 6. 9 Col. 4. 1. Superior in heaven, that you are his servant and deputy, governing under him; that all your authority is from him, and that all you do, in governing, must be for him, and how at last a time will come when you must give account to him of your Government. As you are n Ex. 20▪ 12 under Authority, Rules to direct inferiors. (1) You must honour and reverence all whom God hath set over you. (2) You must o Eph. 5 24 & 6. 1. 5. Heb. 13. 17 obey them in all such their lawful commands as are within the compass of their Authority and commission, and that with fidelity, and singleness of heart, for the p 1 Pet 2. 13, 14. Eph. 6. 5, 6. Lords sake. (3) You must submit to their reproofs, corrections and just restraints with patience, without murmuring, muttering, and q Tit▪ 2. 9 answering again, or resisting; For if you do not submit to the powers that be ordained of God, or if you r Rome▪ 13. 2 resist them, you rebel against God, and do resist the ordinance of God: which who so doth, shall receive to himself damnation. But if you not only for wrath, but chiefly for s Rom. 13. 5. Conscience to God do submit yourselves to every t 1 Pet. 2. 13. 14. ordinance of man, doing therein the u Eph 6. 6, 7, 8. will of God from the heart; then, whether men requite you, or not, you shall be sure of the x Col. 3. 24 Lord to receive the reward of inheritance: for thus obeying men, you serve the Lord Christ. SECTION 3. Touching Repasts and Recreations. THe constitution of man's soul and body is such, that they cannot long endure to be employed, and stand bend with earnestness upon any thing, wherefore refreshing is needful. First, the whole man is refreshed by eating and drinking: In which you must be first holy: secondly, just; thirdly, temperate. 1. It was their sin, which fed themselves without all a jud. 12. fear of God. Meats and drinks are not good to a man, if he be not b Tit. 1. 15. 1 Tim. 4. 4, 5. pure Rules for eating and drinking. and holy, and if they be not received with prayer and thanksgiving. 2. You must not eat bread c Pro. 20. 17 2 The. 3. 12 of deceit, or ill gotten food: every man must eat his own bread, God would have no man to eat the * Pro. 4. 17 bread of wickedness, nor yet drink the wine of violence. 3. Moreover, you must not eat for gluttony, and d Rom. 13. 13 Pro. 23. 20, 21. drunkenness, to please the palate, and to glut the appetite; but for * Eccle. 10. 17 health and strength. 2. A man when he is weary, may be refreshed likewise by variety and interchange of the duties of his particular, and general calling. And the best Recreation to a spiritual mind, when it The best recreation is weary of worldly employments, is to walk into e Can. 4. 12 13, 14, 15 And 5. 1. Christ's garden, and there, by reading and f Ps. 94. 19 meditating, singing of Psalms, g Col. 3. 10 and holy conference, you may solace yourself with the sweet comforts of the holy Spirit, and may work your heart to joy in God, even to joy in the holy Ghost, and to a h Psal. 119 14. 16. 24. delight in the Commandments and Word of God. This is the most profitable, most ravishing, and most lasting delight of all other. Now, by as much as the soul is of a better, and of a more heavenly constitution, by so much it more contenteth, and satisfieth itself in these delights. Yet sith Sports, even bodily and natural delights, are part of our Christian liberty, therefore (taking heed that you abuse not your liberty) you may when you have need, recreate yourself with them. Now that you may sport as in God's sight, follow these directions: 1. The matter of your sports Rules for sporting. must be of a common nature, and of things of indifferent use. Things holy are too good, and things vicious are too bad to be sported or played with. 2. Sports must be seasonable for time; Not on the Sabbath day, in which time God forbiddeth all men to seek their i Isa. 58. 13. own pleasures. Ordinarily sports must be used not before, but after the body or mind hath been throughly employed in honest business. Not overlong to the expense and loss of your precious time, which you should study to k Eph. 5. 16 rede●me, not to pass away. 3. Sports must always be kept within the lists of l 1 Cor. 16 14. Charity, both to yourself, and to your neighbour. If your sports do impeach, or hazard your own, or your neighbour's name, life, estate, or comfortable living, your sport is unlawful. 4. Although Sports may be used, yet they must not be loved, or used immoderately to fill yourself with earthly delights, looking at no further or higher end: For as he that eateth and drinketh that he may enlarge his appetite, that he may yet eat and drink: so he that sporteth that he may sport, is brutish and sensual. It is very Epicurism: God hath threatened that he that m Prov. 21. 17. loveth sports, shall be a poor man, and he that loveth wine and oil, shall not be rich. 5. Whatsoever your sport be, you must so recreate the outward man, that you be no way worse, but rather better in the inward man. For God hath set such a blessed order in all lawful things; that the meanest being lawfully used, shall not hinder, but further the best things. 6. In all sports you must propound the right end: the next and immediate end is to revive your weary body, and to quicken your dull mind: but your furthest and principal end is, that with this your refreshed body and quickened spirit, you may the better serve, and n 1 Cor. 10 31. glorify God. For, whether you eat or drink, or whatsoever you do else, let all be done to the glory of God, saith the Apostle. Thus much shall serve for direction how you should walk with God upon any of the six days, except there be special cause of setting a day apart for holy use, as, for fasting and prayer. CHAP. V. Of Religious Fasting. SECTION 1. I Forbear to write of the many kinds of Fasts, and of keeping Wednesday, Friday, and Lent Fasts: Only thus much, It is evident, both by the * Hom. li. 2. Page 89. profession and practice of our Church and State in England, that with us they are held to be Civil, observed for the good of the Commonweal. For choice hath been oft made of Wednesdays and Fridays both in and out of Lent for to be kept for Religious Fasts, Anno 1629 which needed not to have been, if the Fasts kept before upon those days had been judged to be Religious; Yet they have their lawful use, so far forth as they conduce to their civil end, and are freed from Popish abuse and superstition. And I do advise you, and all good Subjects, according Rom. 13. 1. 5 1 Pet▪ 2. 13 14 as it will stand with your health, for to observe them. The Fast which I mentioned in the end of the former Chapt. of which I am to treat in this, is a Religious Fast. Which is, A sanctifying a day to the Lord by a willing abstinence from me at● and drink, and from delights & worldly labours, that the whole man may be more thoroughly humbled before God, and more fervent in prayer. This Fast hath two parts; the one, outward, the chastening the body; the other, inward, the afflicting of the soul, under which are contained all those Religious acts which concern the setting of the hart strait to Godward, and the seeking help of God for those things, for which the Fast is intended. Take Fasting strictly for bodily abstinence, so it is an indifferent thing, and is no part of God's worship: But take it as it is joined with the inward part, and is referred to a religious end, being a profession of an extraordinary humiliation, and a great furtherance to a man's spiritual & reasonable service of God, giving a stronger and speedier wing to prayer, which * Ezr. 8. 23 Ps. 35. 13. must always go with it, so it is more than an ordinary worship. It hath the name from the outward part; it being most sensible: But hath its excellency and efficacy Mar. 9 29. 1 Cor. 7. 5. Act. 13. 3. from the inward, it being that for which the outward is observed. It is called Public, when a whole State, or when any one public Congregation doth fast. Private, when one alone, one family, or some few together do fast. God commanded a set Fast to be observed yearly of the jews; Leu. 16. 29 30. Leu. 23. 27 Num. 29 7 By which they (forbearing only the Sacrifices and public Solemnities) did learn to keep the private, according as they had cause. Public and private have their warrant from the new Testament, as well as from the Old; Which a judg. 20▪ 26 1 Sam. 7▪ 6 showeth that religious Fasts were not peculiar to the jews; but are a Christian duty belonging to all fitly qualified for them. In the times of the government of a Chro. 20. 3 joel 2. 15. judges, and b 2 Sam 12 19 Psa. 35. 13. Kings, before the Captivity, and of the c Hest. 4. 16 Dan. 9 3. Nehe. 9 1 Ezr. 8. 21. Rulers of the jews after the Captivity, we have manifold examples of private Fasts; and examples & commandment for public. Our Lord and Saviour said, d Mat. 9 15 that his Disciples after his departure from them should fast; & giveth direction unto all touching * Mat. 6. 16 17 private fasts. The Apostle e 1 Cor. 7. 5 speaketh of the husbands and wives abstaining from the marriage bed, that they might give themselves to fasting and prayer: And we have the practice of the f Act▪ 13. 2, 3 Act. 14. 23 Apostles again and again for public fasts. All which prove fasting to be a Christian duty. The case of a man's self, of others, A general reason of Fasting. yea of the Church and Commonwealth may be such, that ordinary humiliation and prayer will not suffice. For as there were some Devils that could not be cast out, g Mar. 9 29 but by fasting and prayer; so it may be that such hardness of heart may be grown upon a man; or some sinful lusts ●ay have gotten so much strength ●at they will not be subdued; ●ome h 1 Sam 7. 5. 7. judg. 20. 18. 13. compared with vers. 26. evils private and public, ●hich cannot be prevented or ●●moved; some special graces ●●d blessings, which shall not be ●●tained or continued, but by ●●e most importunate seeking of ●od, by Fasting and Prayer. Fasting is contrary to that ful●…sse 1 Reasons why the body must be afflicted. of bread, which maketh ●…th body and soul more prone ●…vice, and indisposed to religi●…s duties through drowsiness ●…head, heaviness of heart, dul●…sse and deadness of spirit; ●…ow these being removed, and ●…e pamprednesse and pride of 〈…〉 flesh taken down by fasting, 〈…〉 body will be brought into ●…jection to the soul, and both ●…dy and soul to the will of ●…d more readily, then other●…e they would be. A day of Fast is a great fur●…rance 2 to the soul for the better performing of holy duties, such as Meditation, Reading, and Hearing the Word, Prayer, Examining, judging, and Reforming a man's self; both because his spirits are better disposed, when he is fasting, to serious and sad devotion; &, by reason of so large a time wherein the mind is taken wholly off from the thoughts, cares, and pleasures of this life, he may be more intent, & more wholly taken up in seeking of God. Fasting is an open profession 3 of guiltiness before God, and an expression of sorrow and humiliation, it being a real acknowledgement of man's unworthiness, even of the common necessaries of this present life. But it is not enough that the 1 Reasons why the soul must be afflicted. Isa. 58. 5. body be chastened, if that the souls be not withal afflicted; because, (1) it is else but a mere bodily exercise which profiteth little▪ nay, it is but an by pocriticall fast, abhorred & condemned of God, frustrating a chief end of the outward fast, which is, that the soul may be afflicted. Afflicting the soul worketh 2 Repentance, another chief end, and companion of Fasting. For godly sorrow causeth repentance, never 2 Cor. 5. 10 to be repent of. When the soul is afflicted, and 3 heavy laden with sin, than a man will readily and earnestly seek after God, even as the sick will to the Physician for Physic, and as a condemned man to the Hos. 5. 15. King for a Pardon. In their affliction (saith God) they will seek me diligently. If this be true of the outward, then much more of inward affliction. The afflicted soul is a fit object 4 of God's mercy; to him doth God look that is poor and of a contrite Isa. 66. 2. spirit, that trembleth at his word; yea, the bowels of his fatherly jer. 31. 19, 20. compassion are troubled for him that is troubled and ashamed for his sin. Moreover, upon a day of humiliation (if a man deal sincerely) this affliction of his soul driveth him quite out of himself to seek help of God in Christ, and maketh him endeavour to bring his soul into such good frame, that he may truly say that he doth no● regard iniquity Psa. 66. 18. in his heart; and ha● his unfeigned purpose is, and endeavour shall be to keep a good conscience, toward God and man 〈…〉 Whence followeth boldness, and assurance that God will be joh. 15. 7. found of him; and that in Gods own time, and in the best manner he shall have all his holy desires fulfilled. All whom lawful Authority Who are to keep a public fast. enjoineth, are to keep a * joel 1. 14 public Fast, so far as health will permit. These only may keep a private Fast. Such as are of understanding, 1 else how can they search out their ways, judge themselves, or pray. In public Fasts, if Authority think fit, little children may be Who may keep a private Fast. joel 2. 16. caused to fast, that the Parents, and others of understanding may (as by objects of misery) be stirred up to a more thorough humiliation; but, in private, Children and Idiots are to be exempted. Secondly, Novices and unexperienced 2 Mat. 9 14 16, 17. Luk. 5 33, 34, 35, etc. Christians are not to fast in private; such were Christ's Disciples, then, when exception was taken at our Saviour, because they fasted not; whom he excuseth, not only for that it was unseasonable to fast in a time of joy, while he the Bridegroom was with them: but because they were not able to bear so strong an exercise, they being like old vessels, and old garments, which would be made worse rather than better by the new wine, or new cloth of fasting. Strong physic is good, but not for babes. There is not the same reason why they may fast in private as in public, because the Minister by teaching them, & by praying with them, and for them, taketh from them the greatest part of the burden of the fast in public. Thirdly, all such as are not in their own power, are not to keep a private fast, when those under whose power they are, shall expressly contradict it. For the husband might disallow the vow of his wife, even that wherewith Numb. 30. 5. 8. 13. she had bound herself to afflict her soul by fasting. Wherefore none may fast against the will of those which have full power to command their service and attendance. How oft we must fast. Public Fasts are to be kept as oft as Authority shall see cause. Private, as oft as a man shall have more than ordinary cause 2 Sam. 12. 16. Neh. 1. 4. of seeking unto God, either for others or himself, for removing or preventing imminent judgements from the Church and Commonweal; or for the procuring their necessary good; for subduing some headstrong lust; for Dan. 9 3. Act. 10. 30. obtaining some necessary grace, or special blessing; for preparing himself for some special service of God, or the like. Though I cannot but justly complain of Christians seldom fasting; yet I dare not allow you to make this extraordinary exercise of Religion to be ordinary and common; for than it will soon degenerate into mere Form, or Superstition: but wish you to observe it as you shall have special occasion, and when ordinary seeking of God is not likely to prevail. It is indifferent which of the six days you set apart for fasting according as shall best suit with your occasions. As for the Lords day, though it cannot be denied but that if the present necessity require, you may fast upon that day, neither can I utterly deny servants, and such as are under the power of others (if they can have no other time) sometimes to make choice of that day; yet because the Sabbath is a day of Christian Cheerfulness; And for that Heretics have heretofore The Manichees, Aug. Casulan●. Episl. 86. made the Sabbath their Fasting day, and so it may be a scandal to Religion; and because Fasting is somewhat of the nature of a free-will-offering, I think you shall do best to set such a day apart to yourself for Fasting, which is more your own, and not the Lords day. The Scripture hath not determined How long we must fast. Host 416. how long a continued fast should be kept. We have examples that some have fasted a longer time, as Three days; some a shorter, but none less than one day. In hotter Countries they judg. 20. 26. could without impeachment of health abstain from food longer than we can who live in a colder; but the body cannot be sufficiently afflicted through want of food in less time than one day. Thus I have proved Religious Fasting to be a Christian duty. And have showed what it is; also the parts and kinds of it; Who should and may fast, when, and how long. It remaineth that I show you how you may keep a Fast acceptably to God, and profitably for yourself, which is the principal thing to be regarded in a fast. And this I do the rather, because many well-affected Christians have importuned me thereunto; who have professed that they would gladly set about the duty; but ingeniously confessed, that they knew not how to do it, and (in particular) how to be intentive and spiritually employed for want of matter for a whole day together. But of this in the next Section. SECTION 2. BY way of preparation to a religious Fast, do thus: Preparation to a fast 1 Take but a moderate supper the night before; for if a man glut himself over night, he will be more unfit for the duty of humiliation the next day, and it differeth, in effect, little from breaking of fast next morning. When you commend your 2 self to God alone by prayer, that night (as every good Christian usually doth) then set the time allotted, apart for that holy work; setting yourself in a special sort to seek the Lord, as the Saints of 2 Chr. 20. Dan. 10. 12 God in the beginning of their fasts have done; propounding to yourself the end of your intended Fast; Remembering this, that if the chief occasion and end be your own private good, that you forget not others, nor the public; or if it be the public; yet mind also your own private; For until you have made your own peace with GOD, your fasting and praying will prevail little for the public. And God having joined the public with our private good in prayer, we must not disjoin them in our fasting. Resolve with yourself, to the utmost of your power, to keep a religious fast unto God, according to his will; For this cause, in those your prayers, add serious petitions to God in that behalf. When you awake that night, 3 let not your thoughts be upon worldly business, much less upon any wicked thing; but let them be holy, such as may tend to the furtherance of the holy actions to be done the next day. Fourthly, (if necessity hinder 4 not) Arise early the day of your fast. It agreeth well with a fasting day (whereon your flesh is to be tamed) that you give not your self to so much sleep as at other times. It is probable, that for this cause some lay on the ground, others 2 Sam. 12. 16. in sackcloth, in the nights of their fasts, not only to express, but to further their humiliation, joel 1. 13. by keeping them from sleeping overmuch, or oversweetly. Your body being empty, if withal your soul continue earnestly bend upon afflicting itself, these will keep you from drowsiness that day. When the day is come, Be you strict in observing the outward Fast. To this end, First, forbear all i Hest. 4. 16. Luk. 5. 33. meat and drink, until the set time of the Fast be ended, which usually is about Supper time. A general Council in the Primitive Church Chalced. decreed, that total abstinence should be observed until Evening prayer was ended. In case of necessity, that is, when total abstinence shall indeed disable you from doing the main duties of that day, you may eat or drink; for in such cases GOD will have mercy rather than sacrifice; but than it must be a small refection▪ only such, and so much as may remove the impediment to the spiritual performance of the duties of that day. Secondly, Abstain from all other 2 worldly delights, as, (so far as will stand with comeliness) from fine and best k Exod. 33. 4, 5, 6. apparel, also from all l Isa. 58. 3. sports and pleasant music, from the m 1 Cor. 7. 5 joel 2. 16. marriagebed, and the like. Thirdly, Abstain from all worldly labour, as upon a Sabbath day; 3 Isa. 58. 3. for worldly business, & the cares thereof do, as well as worldly delights, distract the thoughts, and hinder humble devotion; and a ceasing therefrom, giveth a full opportunity to holy employments the whole day. Therefore the jews were commanded to sanctify a fast. And that yearly joel 2. 16. Fast, called the day of Atonement, was upon peril of their lives to be kept by a forbearance of Leu. 23. 27 28, 29, 30. all manner of work. Now albeit the Ceremonials of that day are abolished in Christ, yet, forbearing work as well as meat and drink (being of the substance of a Fast,) doth remain to be observed in all such as may properly be called Religious Fasts. Thus much for the outward fast, you must be as strict in observing the inward. Begin the day with prayer, according as I directed you to do every day; but with more than ordinary preparation, with fervency and faith, praying for God's special grace to enable you to sanctify a fast that day according to the Commandment. Then apply yourself to the main work of the day, which hath these parts, (1) unfeigned Humiliation, (2) Reformation, together with Reconciliation, and (3) earnest Invocation. The soul is then humbled, the heart rend, and truly afflicted, when a man is become vile in his own eyes, through conscience of his own unworthiness, and when his heart is full of compunction and anguish, through fear of God's displeasure, & with godly sorrow and holy shame in himself, and anger against himself for sin. These affections stirred do much afflict the heart. To attain this deep humiliation, know that it is to be wrought partly by awakening your Conscience through a sight of the Law, and apprehension of God's just judgements due to you for the breach of it, which will break your heart; and partly by the Gospel, raising up your heart to an apprehension and admiration of the love of God to you in Christ, which will melt your heart, and cause you the more kindly to grieve, and to loathe yourself for sin, and withal to conceive hope of mercy, whence will follow reconciliation, reformation, and holy calling upon God by prayer. To work this Humiliation, there must be, First, Examination, to find out your sin. Secondly, a Accusation of yourself, with due aggravation of your sin. Thirdly, judging and passing sentence against yourself for sin. Sin is the transgression of the 1 joh. 3. 4. Law, and revealed will of God; Wherefore for the better search and finding out of your sin, you must set before youth glass of the Law for your Light and Rule. And if you have not learned, Psal. 119. 105. or cannot bear in mind the heads of the manifold duties commanded, or vices forbidden; then get some Catalogue or Table, wherein the same are set down to your hand, which you may read with pausing, and due consideration, staying your thoughts most upon those particular sins whereof you find yourself most guilty. If, of those many that are, you do not meet with one more fit for this purpose, or which you shall like better, then use this Examinatorie Table in manner as Followeth: But expect not herein an enumeration of all particular sins, which is beyond my skill, nor yet of all the heads of duties or kinds of sins, which would require a volume; but of those which are principal and most common; yet hereby, if your Conscience be awake, it will be occasioned to bring to your thoughts those other not mentioned in the Table, if you be thereof guilty. The first Table of the Law concerneth duties of love and piety to God, the performance whereof tendeth immediately to the glory of God, and mediately to the salvation and good of man. The first Commandment concerneth the setting up of the only An examinatory Table of the Commandments. true God to yourself, to be your God. Examining yourself by this (and so in the other Commandments) think thus with yourself: Do I know and acknowledge the only true GOD to be such a one as he hath revealed himself in his Word & works, namely, One only Infinite, Immaterial, Immutable, Incomprehensible Spirit, and Everlasting Lord God, having being and all-sufficiency in and from himself; One who is simply full of all perfections, and uncapable of the least defect, being Wisdom, Goodness, Omnipotency, Love, Truth, Mercy, justice, Holiness, and whatsoever is originally and of itself Excellent. The only Potentate, King of Kings, Lord of Lords, of whom, through whom, and to whom are all things. The Father, Son, and holy Ghost, God blessed for ever, Amen. Do I Believe his Word, in all things related, commanded, promised, and threatened therein, and that his holy and wise Providence is in all things. Have I Him and his Word in continual remembrance. Do I esteem and exalt God in my heart above all, so that it doth humbly adore him at the very mention and thought of him, making myself to be nothing in mine own eyes, yea, esteeming all creatures to be nothing in comparison of him? Have I given religious worship to him only? Have I believed in him, and in him only? Have I sworn by him as there hath been cause, and by him alone? Have I prayed only unto him? and have I sought to him, and to obtain help of him only by such means as he hath appointed; giving the glory and thanks of my being, and well-being, and of all other things which are good unto him. Is my Conscience so convinced of the truth & Authority of God, that it holdeth itself absolutely bound to obey him in all things, that it doth incite to that which is good, restrain from that which is evil, encourage me in well-doing, and check me when I do ill. Is my will resolved upon absolute and unfeigned obedience to do whatsoever God commandeth, to forbear whatsoever he forbiddeth, to subscribe to whatsoever he doth, as well done; and have I borne patiently, all which either by himself or by any of his creatures he hath inflicted upon me? Have mine affections been so for God, that I have loved him with all my heart, loving nothing more than him, nothing equally to him? Do I hate every thing that is contrary to him? Hath my Confidence been only in him, and my expectation of good from him? Have my desires been to him, and for him, longing above all things to have communion with him? Hath it been my greatest fear to offend him, or to be severed from him? Hath it been my greatest grief and shame that I have sinned against him? Have I rejoiced in God as in my chief Good? Hath mine anger risen against whatsoever I saw cross to his glory? Have I been zealous for God? And have I made him the utmost end of all mine actions? Hath my whole outward man, as tongue, senses, and all other active powers of my body been ready to profess the true God, and to yield obedience to his will. Or chose, Am I not guilty of denying of God in word, in works, or at least in heart, questioning the truth of his being, and of his Word, denying his Providence, Power, or some other of his Divine Attributes? Have I not been ignorant of God, and of his will, and erroneous and misbelieving, if not heretical in my conceits concerning God the Father, Son, or holy Ghost. Have I not been overcurious in prying into the nature and secret counsels of God, beyond the rule of the revealed will of God? Have I not set up false Deities, or put myself, or any other creature in the place of God, through pride preferring, and resting upon mine own way and will before Gods, or by making myself mine utmost end, professing God and his Religion, only to serve mine own ends, or by seeking to the creature, (as to Angel, Saint, Devil, or Witch) instead of the Creator? Have I not been forgetful of God, and of his will? Is not my Conscience impure, blind, deluded, or seared; and my will perverse, obstinate, impatient, and murmuring against God, and full of dissimulation? Have I not set mine affections upon the World rather than upon God, loving that which is evil, hating that which is good, yea, God himself, if not directly, yet in his Holiness, shining in his Ordinances, and in his children, or as he is a severe inflicter of punishment? Fearing man more than God, trusting in the Creature, making something besides God my chief joy? Have I not presumed when I had cause to despair, and despaired after that I had cause to hope? Have I not tempted God many ways? And have I not in the matters of God been either cold, lukewarm, or blindly, or preposterously zealous? Hath there not been a proneness in my whole outward man, to rebel against God? The second Commandment concerneth all such lawful worships of God, which he only hath appointed, whereby he communicateth himself to man, and man again maketh profession of him; forbidding (under one kind) all such as are not by him ordained. Think thus, Have I worshipped God in spirit and truth in all the kinds and parts of his Worship, public or private, ordinary or extraordinary; as, by hearing, reading, and meditating of his Word; by praying, praising, and giving thanks to him; by a right use of his Sacraments, Baptism, and the Lords Supper, and by Religious Fasting, Religious Feasting, and making of vows, according as I have had special occasion? And have I done what did belong to me for the setting forth and maintaining of God's true Worship; and have I, according to my place, executed aright, or submitted unto the government and discipline of the Church? Or, besides the omission of the former duties, Am I not guilty some way or other, of idol-worship, conceiving of GOD in my mind, or representing him to my sense in the likeness of any creature? Have I not added to, or detracted from any part of God's Worship? Have I not run into the appearances and occasions of Idolatry, as, by presence at idol-service, by marriage and needless familiarity with Idolatrous persons, by reserving undefaced monuments of Idolatry? At least, is ●ot my heart guilty of not hating, but rather linger after, Idolatrous worship? Have I not been guilty of superstition, or Will-worship, etc. The third Commandment concerneth the glory of God's holy Name, shining forth in his Titles, Attributes, Religion, Word, Ordinances, People, or any thing that hath in it any print of his holiness or excellency, forbidding the taking of it in vain, and that in all actions religious or common. Have I glorified God, by answering my holy profession, with an holy and unblameable conversation; by performing all holy duties with due preparation, knowledge, and devotion; also by thinking and speaking of the Names and holy things of God with holy reverence; and in particular, by fearing an Oath. Or, have I not caused the Name, Religion, and People of God to be ill thought of and dishonoured by my evil course of living, or at least by committing some gross sin● Am I not guilty of rash, unprepared heedless, forgetful, and fruitless reading, hearing, receiving the Sacraments, or performance of any other the worships of God. Have I not thought or spoken blasphemously or contempivously of God, or of any the things of God? Have I not used the Name of God needlessly, rashly, wickedly, or falsely in swearing, or lightly in my Salutations, Admirations, or otherwise in my ordinary communication. Have I not abused the Name of God, his Scriptures, his Ordinances, and Creatures, using them for other purposes than he alloweth, as, for sports, spells, charms, or any sorcery, luxury, or the like? Have I not passed by the great works of God's power, mercy, and judgements without due observation and acknowledgement of God therein? The fourth Commandment concerneth the ordinary solemn time of the service and worship of God, requiring that the seventh day (now our Lord's day) be kept with an holy rest. Have I upon the six days Remembered the Lords day, that I might dispatch all my worldly business, and prepare my heart, that when it came, I might keep an holy Sabbath to the Lord, according to the Commandment? Did I, according as my health would permit, rise early on that day? Have I performed my daily, both morning and evening exercises of Religion alone, and with my family that day in private? Have I caused all under my authority, according to my power, to rest from all manner of works, and worldly sports; also myself not only from the labour of my body, but of my mind in all worldly business; except about the things that concern common honesty, and comeliness, works of mercy, and such works of necessity as could not be done before, or stay to be done afterwards? Have I always prepared my heart before I went into the house and presence of God, by meditation of God's Word and Works, and in particular by examination, and reformation of my ways, also by prayer, thanksgiving, and holy resolution to carry myself as in God's presence, and to hear and obey whatsoever I should be taught out of the Word of God? Have I caused my family to go with me to the Church? And did I with them come in due time, and being there, did stay the whole time of prayer, reading, and preaching of the Word, singing of Psalms, receiving and administering the Sacraments, even that of Baptism, when others are Baptised, and did attend diligently, and join with the Minister and the rest of the Congregation in all those holy exercises? Did I spend the day, after the Morning and Evening Prayers, Sermons, or Catechise, in meditation, and (as I had opportunity) in conference and repetition of what I had heard? also in visiting the sick, and other works of mercy; and so from the beginning to the end of the day have been employed in holy thoughts, words, and deeds, and all this with spiritual delight. Or, Am I not guilty of forgetting it before it came, and of neglecting and profaning it when it came? as, by mere idleness, or by taking opportunity of leisure from business of my calling to be licentious in company keeping, dalliance, and the like; or by reserving that day for journeys, idle visits, and for dispatch of bychares. Have I not been careless of the Service of God, frequenting it no oftener than Law, or very shame did compel me? Have I not been careless whether my servants or children did keep the Sabbath or no? And when I was at Church, did I not idle out the time by gazing about, or by sleeping, or by worldly thoughts? Have I not bought, sold, let, hired, spoken of, or done other works forbidden to be done, spoken, or plodded upon that day? Have I not under the name of Recreation sought mine own pleasre, using sports and games, which cause the mind to be more indisposed, to the due performance of holy duties then honest labours do, to which they are subordinate, and with them forbidden to be done that day? Hath not the strict observance of the Sabbath been at least tedious unto me, so that I could have wished that it had been gone long before that it was ended? The second Table concerneth duties of love and righteousness towards man, the performance whereof tendeth immediately to the good of man; but mediately to the proof of his being truly religious, & to the glory of God. God made man not to be alone, nor to be all for himself; Therefore for the greater good of mankind, he hath endued men with variety of gifts, and degrees of place, some excelling other both in Family, Church, and Commonwealth; yet so as each is excellent in his gift and place, even the meanest made worthy of respect from the greatest, because of his usefulness for the common good: even as the least member of the natural body is truly useful and to be respected as well, though not so much, as the most honourable. Now when each member in the body politic do acknowledge the several gifts and mutual use one of another, according to their place, then is there a sweet harmony in the society of man, and there is a sure foundation laid of all good Offices of love between man and man. Wherefore in the first place, God in this fifth Commandment provideth, that the order which he had set amongst men, should inviolably be observed; Requiring all Inferiors under the name of Children, to honour their superiors, that is, to acknowledge that dignity and excellency which is in another, showing it in giving due respect unto his person and name; Implying, that all Superiors should walk worthy of honour, and that they should mutually show good respect to their Inferiors, tendering their good, as well as their own. Touching this fifth Commandment, think thus; Do I live in a lawful Calling? and have I walked worthy my General Calling of Christianity, and discharged my particular Calling, and employed the gifts which GOD gave me, for the good of the society of man, in Family, Church, or Commonwealth? Have I honoured all men, for that they were made after the Image of God, and have yet some remains thereof, are capable of having it renewed, if it be not renewed already; and because they are or may be useful for the common good of man; using them with all courtesy and kind respect, excepting when, and wherein, they have made themselves vile by open wickedness; so that it will not stand with the glory of God, good of others, or of themselves, or with the discharge of my place, to show them countenance? Have I showed my due respect to others in praying to God, and, as there hath been cause, in giving him thanks for them? Have I conceived the best, that in charity I might, of others? And by love have endeavoured according to my place to cure their grosser evil, and to cover their infirmities? And have I to my power furthered my neighbours good name and reputation, and have been contented, nay desirous, that he should be esteemed as well, nay, better than myself? And, have I, both in his life time, and after his death, given him the honour of common humanity, as in common courtesies at least, and in comely burial, so far as any way it did belong to me, and in maintaining his wronged reputation, etc. Have I being before others in gifts in any kind, as, learning, wit, wealth, strength, etc. employed those gifts to the honour of God, and the good of man more than others? As I am before others in years, am I before them in gravity, good counsel, and good example? As I am above others in Authority, do I acknowledge that it is not originally in me, but derived to me from God, and have I held it, and used it for him, keeping within the due limits thereof, governing with wisdom and moderation; procuring the good of their bodies, and souls, so far as lay in me; commanding only things lawful & convenient, encouraging them in well-doing, by commendation, and rewards; preventing evil as much as I could, and restraining it in them by seasonable and due reproofs, according to the quality of the offence, and of the person, when fairer means would not prevail? As I am an equal; Have I esteemed others better than myself, and striven in honour to prefer them? As I am behind others in gifts and age, have I in word, and gesture, done them due reverence, and thankfully made use of their good parts, and experiences? As I am under Authority, whether in Family, Church, or Commonwealth, have I submitted myself to all my Governors, reverencing their persons, obeying readily all those their lawful Commandments, which are within the compass of their Authority to command? Have I received their instructions, and borne patiently and fruitfully their reproofs and corrections? Or do I not live without a lawful Calling? Or Idly, or unprofitably in it? Have I not buried or abused my Talon and place, to the hurt rather than the good, of myself, and others? Have I not been high minded, esteeming better of myself then there was cause, hunting after the vain applause of men? Have I not despised others? yea, those which were good, yea, my superiors, showing it by my unreverent gestures, and by my speeches to them, and of them? Have I not some way or other detracted from and diminished the credit of others, or, at least, envied their due estimation? As I am a Superior, have I not carried myself insolently, lightly, or dissolutely? As I am under Authority, have I not carried myself stubbornly and undutifully? God having set an order in humane society, doth next provide for the life, and safety of the person of man, who must keep this order, and make this society, by forbidding in the sixth Commandment whatsoever may take it away, or impair it. Have I had a care of mine own health, in a sober use of meat, drink, labour, sleep, recreation, physic, weapons, or whatsoever esse is apt to procure health, and to prevent disease? Have I been, or am I meek, patient, long-suffering, easy to be appeased, apt to forgive, full of compassion, kind, merciful; showing all these, in soft speeches gentle answers, courteous behaviour, requiting evil with good, comforting the afflicted, relieving the needy, peacemaking, and by doing all other offices of love, which might tend to my neighbour's safety or comfort? Or, have I not wished myself dead, or neglected the means of my health? Have I not impeached it by surfeits, by excessive labour or sports, by fretting and over-grieving, or by any other means? And have I not had thoughts of doing myself harm? Have I not been angry unadvisedly, malicious, and revengeful, showing surly gesture, and behaviour, as, sour looks, shaking the head, or hand, gnashing the teeth, stamping, staring, mocking, railing, cursing, quarrelling, smiting, poisoning, hurting, or taking away the life of man any way without God's allowance? Have I not been a sour of discord, or some way or other been an occasion of the discomfort, if not of the death of others? The seventh Commandment concerneth Chastity, whereby God provideth for a pure propagation and conservation of mankind, forbidding all bodily pollution under the name of Adultery. Have I been modest, sober, shamefast, possessing my body in chastity, shutting mine eyes, and stopping mine ears, and restraining my other senses from all objects, and occasions of lust, bridling my tongue from lustful motions, and lascivious speeches, forbearing all manner of dalliance and wantonness; abstaining from selfe-pollution, fornication, or any other natural, or unnatural defilement of my body, either in deed, or desire? And being married, was I wise in my choice? and have I kept the marriagebed undefiled, through a sanctified, sober, and seasonable use thereof? Or, Am I not guilty of manifold acts of uncleanness? at least of unclean thoughts, immodest eyes, ears, touches, & embraces, of wanton speeches, gesture, apparel, and behaviour? Have I not run into the manifold occasions of adultery & uncleanness, as by idleness, gluttony, drunkenness, choice of such meats drinks, perfumes, or any other thing that will provoke lust, effeminate dancing, frequenting wanton company, or places of unclean provocations, and of unseasonable conversing with the other sex alone? The eight Commandment concerneth the preservation of man's Goods, the means of his comfortable maintenance in this life, forbidding all wrong thereabout, under the name of stealing. Have I a good Title to the things which I possess, as by lawful inheritance, gift, reward, contract, or any other way which God alloweth? Have I been industrious and faithful in my Calling, frugal, & provident? Have I done that for which I have received pay or maintenance from others; and have I given to every man his own, whether tribute, wages, debts, or any other dues? Or, have I not got my living by an unlawful Calling? or have I not impoverished myself and mine, by idleness, luxurious, and unnecessary expenses, by gaming▪ unadvised suretyship, or otherwise? Have I not withheld from myself or others, through niggardice, that which should have been expended? Have I not gotten or kept my neighbour's goods, by fraud, oppression, falsehood, or by force, and made no restitution? Have I not some way or other impaired my neighbour's estate? The ninth Commandment concerneth Truth of speech, the means of intercourse between man and man, and of preserving men's rights, and of redressing of all disorder in humane society, forbidding all falsehood of speech under the name of bearing false witness. Have I at all times, in all things spoken the truth from my heart, giving testimony in public or private, by word, or writing, of things concerning mine own or neighbour's Name, and credit, life, chastity, goods, or in any other thing that hath been matter of speech between me or others, whether in affirming, denying, with oath or without oath, or in bare reports, or in promises, or any other way? Or am I not guilty of telling lies, jestingly, officiously, or perniciously? Have I not raised, spread, or received false reports of my neighbour? Have I not spoken falsely in buying and selling, also in commending by word, or writing of unworthy persons, and in dispraising the good, in boasting of myself, or flattering of others? Have I not given false evidence, used equivocations, or concealed the truth which I should have spoken, or perverted it when I did speak it? The tenth Commandment concerneth Contentation with a man's own condition, the foundation of all order and justice amongst men, forbidding the contrary, namely, Coveting that which is not his. Am I contented with mine own condition, as, with my place which ● hold in Family, Church, or commonwealth, with mine twne yoke-fellow and estate? Can I rejoice in it? and also that ●t should be well with others, ●ay, better than it is with my ●elfe? Or have I not been full of discontent with my condition, cove●ing after some thing or other which was my neighbours, at ●ast by actual concupiscence, in multitude of evil thoughts, arising from the law of my members, though my deliberate will ●ath gone against them? Thus having by the Law found out your sins, you must arraign Accusation with aggravation of sin. and accuse yourself, as it were at the bar of God's Tribunal, representing your sins to your mind as they are, in their heinousness and mischievousness, according to their several aggravations. First, consider sin in its nature, it is a moral evil, an anomy and irregularity in the soul and actions, an enmity to God the chief good; It is the worst evil, worse than the Devil and Satan, he had not been a Devil but for doing evil; worse than Hell, which as it is a torment, is caused by Sin, but is only contrary to the good of the Creature, whereas sin itself is contrary to the good of the Creator. It is such a distemper of the soul, that the Scripture calleth it wickedness Eccle. 7. 25. of folly, even foolishness of madness. Secondly, consider from whence sin in man had his original, even from the a joh. 8. 44. Gen. 3. Devil, who is the father of it; It came and cometh from b jam 3. 15. Hell, therefore is earthly, sensual, devilish, Whensoever you sin, you do the lusts of the Devil. Thirdly, consider the nature of the Law, whereof sin is a transgression: A Law most perfect, most c Rom. 7. 12 Gal. 3. 21 Rom. 8. 3. holy, equal, and good, which would have given eternal life to the doers of it, had it not been for this cursed Sinne. Fourthly, consider the person against whom sin is committed, whom it highly offendeth and provoketh; It is d Psal. 51. 4 God, to whom you owe yourself and all that you have; who e Act. 17. 28 made, and doth preserve you, and yours; who, albeit you have sinned, f Eze. 33. 11 desireth not your death, nor afflicteth you willingly; but had rather that you should humble yourself, Repent and live; who, that you might be saved, g joh. 3. 16 gave his only begotten son, to death, to ransom you; who, by us his Ministers, maketh known his Word and good will towards you, making Proclamation, that if you will repent and believe, you shall be saved; yea, by us he intreateth you to be h 2 Cor. 5. 20. reconciled to him. It is that GOD who is rich in goodness, forbearance, and k 2 Pet. 3 9 long-suffering; waiting when you will turn, that you may live; who, on the other side, if you despise this his goodness, and shall continue in your sin, thereby l Isa. 3. 8. provoking the eyes of his glory, is a terrible and m Neh. 1. 2. revengeful God; who, if you still err in heart, and will not walk in his ways, hath n Heb. 3. 11 sworn in his wrath, that you shall not enter into his Rest; who in his wrath is a o Heb. 12. 2●. consuming fire, and is ready and able to destroy p Mat 10. 28. body and soul in the eternal vengeance of Hell fire. Fistly, Consider sin in the evil effects of it, namely, it brought a q Gen. 3. 17 Rom. 8. 20 curse upon the whole Creation, for man's sake, whereby the ●…reatures are become defective, ●nd unserviceable, nay, hurtful 〈…〉 you, from your sins come 〈…〉 manner of diseases and crosses ●●at ever befell you. This your ●…ne (until it be repent and ●…rdoned) maketh you r Psal. 11. 5 hateful 〈…〉 God, s Isa. 59 2. separateth between you ●…d God, causing him to with●●ld t jer. 5. 25. good things from you, and 〈…〉 inflict evil upon you, even in ●is life: It defileth the u Tit. 1. 15 whole ●…an, and every renewed act of ●…ne doth strengthen the body 〈…〉 sin, and worketh a decay of ●…ace in you, though you be re●●nerate. And if it be gross, if it 〈…〉 not benumb and fear your conscience, yet it will wound it, ●●d break the peace thereof, if it ●…ender, vexing it as motes do Psal. 51. ●…ur eye, or thorns your feet, ●…sing terrors and doubtings of ●…vation, God withdrawing his ●our and loving countenance ●…m you; And, if you be nor in Christ, it will in the end bring upon you x Mat. 25. 46. Rev. 21. 8. everlasting damnation. Sixtly, Consider the ransom 〈…〉 sin, who paid it, and what wa● paid; consider Christ jesus, who he was, and what he did and suffered to take away your sin He, the only son of God, very God, did lay down and veil 〈…〉 glory for ●rime, yea, came dow● and left heaven to dwell in the Tabernacle of humane flesh, taking upon him the estate of y Phil. 2. 6, 7, ●. servant, was poor, a Isa. 53. 3. despised 〈…〉 men, persecuted from the crate to the cross, made to shed tea● abundantly, yea, so tormente● with the sense of God's wrath fo● your sin, that for very angui● he did sweat as it were b Lu. 22. 44 drop● blood. He was accused, condemned, spit upon, mocked, buffeted and scourged by wicked me● made to c Mark. 15 21. Mat. 27. bear his own cross till (oh oppressed and afflicted soul for very faintness he could bea● it no longer; Then he was hanged amongst thiefs, dying the most accursed * Gal. 3. 13. death; And, which to him was more than all the rest, he, in his humane apprehension, was forsaken of God, crying out, d Mat. 27. 46. My God, my God, why hast thou forsaken me. Now you may be assured, that if the justice of God could have been satisfied, and your sin expiated and done away by a lesser price, jesus Christ his only Son should never have been caused ●o e Isa. 53. 10, 12. pour out his soul a sacrifice for your sin. This f Zach. 12. 10. looking (by the eyes of your faith) upon Christ whom you have pierced, will at once show you the greatness and hatefulness of your sin, which required such ●n infinite ransom; and the infinite love of God and Christ to you-ward, even when you were his enemy, in providing for you a sure remedy, which will free you from both guilt and power of this sin. The thoughts hereof will (if any thing will) even melt the heart into godly sorrow for sin, and withal, give hope (in the use of the means) of mercy and forgiveness. That the former Aggravations may be more pressing, observe these directions: You must consider sin in the 1 particulars, one after another; for generals leave no impressions: Therefore g 2 Sam. 24 10 Psal. 51. 14 David cryeth out of his bloody sin in particular. You must judge the h jam. 1. 15 least sin 2 to be damnable, until it be pardoned, and repent in particular, if known unto you, at least in general, if not known. The i Heb. 10. 29 greater any sin is, the 3 greater you must judge the guilt and punishment to be. Sins committed long since unrepented, 4 and the punishments deserved, but deferred, are to be judged to be as near, k Gen. 4. 7. lying at the door, & dogging you at the heels, as if committed at the present; so that you may look for God's hand to be upon you this present moment; they, like the blood of Abel, or sins of Sodom, cry. as loud to God for vengeance now, as the first day they were committed, nay, louder, because they are aggravated by * impenitency, and by the abuse Rom. ● 4, 5 of Gods long suffering. Your humiliation must, in your 5 Ezra 9 endeavour, l Ez 10. 1, ● Mat. 26. ●●. proportion your guilt of sin; the greater guilt, the greater humiliation. Know therefore, that sins against God, of the m 1 Sam 2. 25 Mat 22. 38 first Table, considered in equal comparison, are greater than those of the second. The more grace hath been offered by the n Mat 11, 21, 22, 23 24 Gospel, and the more means any have had to know God and his will, the greater is their sin, if they be ignorant and disobedient. The o Isa. 59 ●● 1● number of sins according as they are multiplied, do increase the guilt and punishment. Eze. 16. 51. The more bonds are broken in sinning, as, committing it against the Law of God, of p jude 10. jer. 34. 18 Nature and Nations, against Conscience, promises, and vows, the greater the sin and punishment. All these things known and Of judging and condemning a man's self. 1 Cor. 11. 31. considered, now judge yourself, pass a condemnatory sentence against yourself; whence will, through the grace of God, follow affliction of soul. Now you will see that you are base and vile, and that you may justly fear God's judgements; Now you will see cause to be grieved, ashamed, yea, even confounded in yourself, and to conceive an holy indignation against yourself. You will now think thus, Ah; that I should be so foolish, so brutish, so mad, to commit this, to commit these sins (think of particulars) to break so holy a Law, to offend grieve, and provoke so good and so great a Majesty, so ill to * Deu. 32. 6 requite him, so little to fear him, vile wretch that I am: that I should commit not only sins of common frailty, but gross sins, many, and oft, against knowledge, conscience, etc. (but still mind particulars) jesus Christ my Saviour shed his precious blood for me, to redeem me from my vain conversation, and do I yet again and again transgress, oh miserable man that I am; What am I in myself at best, but a lump of sin and dirt, not worthy to be loved, worthy to be destroyed, one that may justly look to have mine heart hardened, or my conscience terrified, and that, if God be not infinitely merciful, he should pour upon me all his plagues. Wherefore remembering my doings that they are not good, but abominably evil, I do loath myself Eze. 36. 31 for mine abominations: and do abhor myself, and repent, as in sackcloth and ashes. Now set upon the work of job 42. 6 Of seeking to be reform & reconciled. Reformation and of Reconciliation▪ General, if you find there be need: Particular, as you find there is need. It is not enough to search out and consider your ways, nor yet to lament them; if withal you do not q Lam. 3. 40 41. 42 Ps 119. 59 Zep. 2. 1, 2, 3 turn again unto the Lord, and turn your feet unto his Testimonies: and withal seek grace and forgiveness. The Gospel openeth a way, and affordeth means to attain both, through the commands and promises thereof in the doctrine of faith and repentance. Now therefore bring yourself The Gospel the means of reconciliation & reformation to the Gospel: Try yourself thereby, first, whether your first faith and repentance were sound: then set upon reforming, & getting pardon of particular and later offences. But learn to put a difference between the Commandments of the Gospel, and of the Law: the Law exacteth absolute obedience; The gracious Gospel doth through CHRIST accept of the truth of Faith and Repentance, so that there be an endeavour after their perfection. It would be too long to show you at large the signs of unfeigned Faith and Repentance, I will, for the present, only say this: Have you been humbled heretofore? and through the promises, and commandment of the Gospel, which biddeth you believe, have you conceived hope of mercy, relying on Christ for it? and thereupon have had a ●●ue change in your whole man, so that you make God your utmost end, and, out of hatred o●…, and love unto Christ and ●is ways have had a r Heb. ●●. ●●● will in all things to live honestly, and to ●…devour in all things to keep s Act. 24. ●●6 always a good conscience to wards God and man; t 1 Pet. 2. 2. desiring the sincere milk of the Word to grow by it; u 1 joh. 3. 14. Psal. 16. 3. loving the brethren, desiring and delighting in communion with them? then be you confident that your first faith, repentance, and new obedience was sound. If upon trial you find that they were not sound, than you must begin now to repent and believe; it is not yet too late. Touching reformation and obtaining of pardon and power of your particular sins, do thus: Consider the Commandment 1 which biddeth you to x Eze. 33. 11. Rev. 2. 5. 2 repent and amend. Consider the Commandments which bid you to y Mat. 11. 28. come unto Christ when you are weary and beavie laden with your sin; believing that through him they shall be a Mic. 7. 18 19 pardoned and subdued: to this end, Consider that Christ hath fully 3 satisfied for such and such a b 1 joh. 2. 1, 2. sin, yea, for all sin, and that you have many promises of grace and c 1 joh. 1. 9 forgiveness, yea a promise that d Heb 10, 15, 16, 17. God will give you grace to believe in him, that you may have your sins forgiven. Consider that there is virtue 4 and e Phil. 3. 10 joh. 1. 16. power in Christ's death, and resurrection, appliable by f Act. 15 9 1 Pet. 1. 21, 22. faith, through his holy Spirit for the mortifying the old man of sin, and quickening the new man in grace; as well as merit to take away the guilt and punishment of your sin. Improve this power of Christ 5 Mortification. in you unto an actual breaking off your sins, and living according to the will of Christ, which is done by g Col. 3. 5. Rom. 12. 2. Eph. 3. 16. mortifying the old man of sin, and by strengthening the new and inner man of grace. In mortifying your sin, do thus: Take all your sins, especially 1 Means to mortify sin. your bosom sins, those to which the disposition of your nature, and condition of your place doth most incline you, your strongest and Captain sins, and with them the body of corruption in you, the original and mother-sinne; Psal. 51. read it. smite at them, strike at the very root, arraign them, condemn them in yourself, drag them all to the Cross of Christ, and h Col. 1. 20 Col. 2. 10 read to verse 16. nail them thereunto, that is, by Faith see them all nailed with Christ to the Cross whereon he was crucified, and believe, that, not onelyin respect of their guilt, but also of their reigning power, they are all crucified with him, i Rom. 6. read that Chapter. dead, and buried, as is signified to you lively in your Baptism. When you see that your old man is crucified with Christ, that the body of sin should be destroyed, you will take courage against sin, and will refuse to serve it, sith by Christ you are freed from the dominion of it. When you thus by faith k Rom. 13. 14. put on the Lord jesus Christ, you shall not fulfil the lusts of the flesh. l I am. 4. 9 job 42. 6. 2 Cor. 7. 10 Grieve heartily for your sins, conceive deadly hatred against 2 them & displeasure against yourself for them. These, like a corrasive, will eat out the core and heart of sin. Make no m Rom. 13 14 provision for the flesh to fulfil the lusts of it; but be n 1 Cor. 7. 29, 30, 31 sober 3 in the use of all earthly things, this by little and little will starve sin. o job 31. 1 Prov 23 20, 31 Avoid all objects and occasions 4 of sin, yea, abstain from the p 1 Thes. 5 22 appearance of it, this will disarm sin. When you feel any motion unto sin, whether it rose from 5 within, or came from without, q 1 Pet. 5. 9 Acts 8. 20 resist it speedily and earnestly by the Sword of the Spirit the Word of God, as your r Mat. 4 4 Saviour did, and as s Gen. 39 9 joseph did; for which cause it must dwell t Col, 3. 16 plentifully in you. Thus you shall kill sin. That you may strengthen the Means to strengthen the inner man. inner man by the Spirit, whereby you, may not only mortify the deeds of the flesh, but bring forth the fruits of the Spirit: do thus, First, Apply Christ risen from 1 Rom. 4. 25. Rom. 6. 4. Eph. 2. 5, 6. the dead for you particularly; believing that God by the same power quickeneth you, and raiseth you together with Christ, to walk in newness of life, k Rom. 6. 9, 10, 11. reckoning yourself now to be alive unto God, being dead unto sin, & become the servant of righteousness. This believing in Christ, embracing and relying upon the l 2 Pet. 1. 4 precious promises of the Gospel, doth draw down Christ into your heart, and doth more and more incorporate you into him, & by it, he, by his Spirit, m Eph. 3. 17 dwelleth in you, whereby of his life & n joh. 1. 12 16. grace, you receive life and grace; and so, as the Apostle saith, are made partaker of the divine nature, flying the corruption which is in the world through lust. Affect your o Rome 15. 〈…〉 heart with joy 2 unspeakable, and with peace in believing, considering that you are justified through our Lord jesus Rom. 5. 1, 2, 3. Phil. 4. 4. Christ; this o Neh. 8▪ 10 joy of the Lord, as a cordial, will exceedingly strengthen grace in the inner man. Take heed of quenching or grieving 3 the p 1 Thes. 5. 19, 20, 21. Spirit, but nourish it by the frequent use of holy meditation, prayer, hearing and reading of the Word, receiving the Sacraments, by a Christian q Act. 2. 42 46. Act. 4. 32, 33. Communion with such as fear God, and by following the motions of the Spirit of God; which you shall know to be from it, when the thing whereunto it moveth, is both for matter & circumstance according to the Scripture, the Word of the Spirit. This is to be led of the Spirit; and this will be to walk in the Spirit, and then Gal. 5. 16. 18. you shall not fulfil the lusts of the flesh. Upon your fasting day you shall 4 do well to renew your Covenant with God: and in some cases (so that it be done advisedly) to enter into a particular * Nehem. 9 38 Neh. 10. 29 vow to leave some gross sin, with the occasions of it; and to do some necessary neglected duty and to embrace all furtherances thereof. This also will much strengthen your resolution against sin, and for holiness. There remaineth yet one principal work wherein a chief business of the day of your fast lieth, for which all formerly spoken to maketh way, and by which with the former means you may attain to true reformation of yourself, & reconciliation with your Invocation upon God, & pouring out the soul before him God; which is * 1 Sam. 7. 6 Nehem. 1. 4. etc. Nehem 9 5. &c Dan. 9 3, 4, etc. Invocation and earnest prayer to God in the Name of Christ through the holy Ghost, in particular, large, & hearty confessions and complaints against yourself for your sins, ask forgiveness, making known your holy resolutions, ask grace, and giving thanks for that he is at one with you, having given Christ for you, and to you, and for that he hath given you a mind to know him, and the power of his resurrection, with other the first fruits of the Spirit, which is the r Eph. 1. 13 14 earnest of your inheritance. Let this solemn and more than ordinary seeking of GOD by prayer alone by yourself be twice at least in the day of your Fast, besides your ordinary prayers in the Morning & Evening, & having thus made your peace with God, you may, nay aught to s Ezra 8 23 2 Chro. 20 3. ● etc. pray for the good or against the evil which was the occasion of the Fast. But in praying you must in ferrency of spirit t jona 3. 8 cry mightily, striving and wrestling in prayer. The extraordinary burnt offerings, sin offerings, meat and drink offerings, besides the fin●ffering of the Atonement, and the continual burnt offering, meat and drink offering to be offered the * Num. 29 7. to 12. solemn day of the Fast under the Law (which in the substance of it is the standard of religious Fasts) doth show, that a Fast must be kept in manner as hath been said; For hereby we prepare & sanctify ourselves, and seek to God in Christ; hereby we by faith lay hold on Christ the only true sacrifice for sin; & hereby we do by him draw nigh to God, and in token of thankfulness do give ourselves to be an whole Rom. 12, 1 and living sacrifice, holy, and acceptable to God, which is our reasonable serving of God. For your greater and more Humiliation for others, as well as for ourselves in this order. through humbling of yourself, and further exercise of your faith in God and love to your brethren and Church of God, something yet is to be added. You must represent to your thoughts also the sins, and evils that are already upon, or hanging over the head of your family and nearest friends, and of your town, Country, or Kingdom where you live, together with their several aggravations; u Psal. 119 1●6. 158. Ie●. 9 1. ler. 13. 17. lay them to heart, considering that they by sinning do also dishonour God your Father, and do bring evil of soul and body upon those whom you should love as well as yourself: And it is a thousand to one but that you are involved in their sins, and become accessary, if not by command, example, counsel, permission, conniving, not punishing, familiarity with sinners, or concealment; yet in not grieving for them, in not hating them, and in not confessing and disclaiming them before God. These also bring common judgements upon Church and State, which you should prefer before your own particular, & wherein you may look to have your part. You must therefore affect your heart with these thoughts, and mourn not only for your own first, but then for the a Ezec. 9 4 abominations of your family, town, country, and Kingdom. For the sins of Princes and Nobles, for the sins Nehem. 9 34 of Ministers and People. And, not only for the present sins of the Land, b Dan. 9 5 6 but for the sins long since committed, whereof it hath not yet repent. c Psal. 119 136 Rivers of waters should run down from your eyes, at least, d Eze. 9 4 jer. 9 1 sighs and groans should rise from your heart, because others as well as yourself have forgotten God's Law, and have exposed themselves to his destroying judgements. Do all this so, that you may e Lam. 2. 18 19 pour out your heartlike water to the Lord in their behalf. This is to stand in the h Exod. 32 11 to 15 Ps. 106. 23 Breach; the prayer of a righteous man k jam. 5. 16 17 availeth much, if it be servant, though he have infirmities. If it should not take good effect for others, yet your tears and sighs shall do good to your l Eze. 14. 14 self: it causeth you to have God's m Ezek. 9 4 seal in yourforehead, you are marked for mercy. God will take you from the n Isa. 57 1 evil to come; or will make a way for you-to o ler. 9 16 escape; or will pturne the hearts of your p jer. 39 12 enemies to you, as it was with jeremy; or if you should be carried captive, he will be a q Ezek. 11. 10 little Sanctuary to you in the land of your captivity; or if you smart under the commo● judgement, it shall be sanctified to you, and if you perish bodily, yet when others, that cannot live, and are afraid to die, are a● their wits end you shall be able, in the conscience of your mourning and of disclaiming your own & others sins, to welcome death as a messenger of good tidings, and as a ●ortall to everlasting happiness. If it be a public Fast, all these things before mentioned are to ●e done alone, both before and after the public exercises, which amongst the jews took up two Nehe. 9 3. forth parts of the artificial day, ●t which time you must join in public hearing the Word read and preached, and in prayer with more than ordinary intention and fervency. If you fast with your Family, or What to do when a man is interrupted in his private fast Mat. 6. 18. with some few, let convenient times be spent in reading the Word, or some good Book or Sermons, which may be fit to direct and quicken you for the present work; also in fervent prayer. The other time alone, let it be spent as I have showed before. If some public or necessary occasion (such as you could not well foresee or prevent when you made choice of your day of private fast) hap to interrupt you: I do judge that you may attend those occasions not withstanding your Fast; but do it thus, if they may be dispatched with little ado, then dispatch them, and after continue your fast, but if you cannot, I think that you had better be humbled that you were hindered; break off your fast, and set some other day apart in stead thereof; even as when a man is necessarily hindered in his f Num. 6. 9 12. Motives to oft fasting. vow. The Benefit that will accrue to you by religious Fasting, will be motive enough to an often use of it, as there shall be cause. It was never g judg. 20. 26. 5. 1 Sam. 7. 6. 10. Ezra 8. 23. 2 Chr. 20. 3. 22. jonah 3. 7. 10. read or heard of, 1 that a fast was kept in truth according to the former directions from the Word, but either obtained the particular thing for which it was kept, or a better, to him at least that tasted. And besides that it will (if any thing will) obtain the thing intended, 2 thus fasting will put the soul into such good plight and tune, into such an habit of spiritualness, that (like as when against some special entertainment, a day hath been spent in searching every sluts corner in a house, and in rubbing and washing it) it will be kept clean with ordinary sweeping a quarter of a year, or long time after. I do acknowledge that some have fasted, and God hath not r Isa. 5●. 3 regardedit; yea, he telleth some beforehand, that if they s jer. 14 12 fast, he will not hear their cry. But these were such who t Zach 7. 5 11, 12 fasted not to God, they only sought themselves, they would not hearken to his Word, there was no putting away of sin, as u Isa. 58. 6 losing the bands of wickedness, etc. No mortification of sin, no renewing their Covenant with God. Now, unless we do join the inward with the outward, we may fast, but the Lord a Isa. 58. 3, 4, 5 seeth it not, we may afflict ourselves, but he taketh no notice, we may cry and bowl, but cannot make our voice be heard on high. But when God seeth the works of them that fast, that they b jona 3. 10 turn from their evil way, yea, that they strive to turn and seek him with all their heart, than he will turn I●r. 31. 18, 19, 20 to them, his bowels of compassion doth yearn towards them, and I will have mercy on them, saith the Lord. After the time of the Fast is ended, eat and drink but moderately. For, if you then shall glut August. in Psal. 43. yourself, it will put your body and soul much out of order. Secondly, your Fast being ended, hold the strength which you not that day as much as you can, keep your interest and holy acquaintance which you have gotten with God, and with the holy exercises of Religion. Though you have given over the exercises ●● the day, yet unloose not the ●ent of your care and affections against sin, and for God. It is a corruption of our nature, and it ●● a policy of Satan to help it forward, that (like some unwise ●arriours, when they have got the day of their enemies) we ●ow full of presumption, and severity, by which the enemy taketh advantage to recollect his forces, and coming upon us ●● looked for, giveth us the fossae, not the overthrow: we are too apt, after a day of humiliation, to fall into a kind of remissness, as if then we had gotten the mastery; whereas if Satan fly from us, if sin be weakened in us, it is but for a c Luk. 4. 13 season, and but in part, and, especially if we stand not upon our watch, Satan will take occasion to d 〈…〉 ●2 43, 44 return, and sin will revive in us. I 〈…〉 few Cautions ●ou●… excellent, but neglected duty ●● Fasting: 〈…〉 body, although it must be 1 〈…〉. 9 7 Col. 2. 23 〈…〉 down, yet it must not bu● destroyed with Fasting. It mus● not be so weakened as to be disabled to perform the works 〈…〉 your ordinary Calling. In private Fasts you must 〈…〉 be open, but as private as conveniently 2 Mat. 6. 16 you may. ●ever not the f Isa. 58. 6, 7 inward from 〈…〉 3 outward. Think not to merit by yo●… Fasting, a● Papists do. 4 Presume not that presently up 5 on the work done, God must grant your ask, as Hypocrites Isa. 58. 3. do, that say to him, we have fasted, and thou dost not regard it. You may and must expect a gracious hearing upon your unfeigned * Mat 21. 22 humiliation, but as for when, and how, you must wait patiently: faith g 1 joh. 5. 14 secureth you of good success, but neither h Isa. 40 13 prescribeth unto God how, nor yet doth it make i Isa. 28. 14 haste; but waiteth his leisure, when in his wisdom he shall judge it most seasonable. CHAP. VI Of the Sabbath. IF it be the Sabbath or Lords day, you must remember to keep Exod. 20. it holy; according to the Commandment. For this cause: First, put a difference between Directions for sanctifying the Lords day. this and the other six days, even as you put difference between the bread and wine in the Sacrament, and that which is for common use. And that because it is set apart for holy use, by divine institution. For as the Seventh day, from the beginning of the Creation, until the day of Christ's blessed Resurrection, so our Lord's Day which is the day of the Resurrection, i● moral, and by divine institution. The Commandment to keep an holy rest upon the Seventh day after six work days, (which is the ●…stance of the fourth Commandment) remains the same: And Adam (●o doubt) by the instinct of incorrupted nature which yeeldeth● time for God's honour and ●o lemne worship, he knowing tha● God finished the Creation in six da●es, and rested on the seventh, might by discourse of his reason have judged one day in seven, the fittest time to be dedicated to his service: But certain he could not be, either that God would have one day in Seven, or which of those days he would have set apart for rest, and for holy use. Wherefore it pleased the Lord of the Sabbath, by a positive institution, to determine that the Sabbath should be one day in Seven; and, that, from the beginning of the world unto the Resurrection of Christ, it should be the Seventh from the Creation: but (as it shall appear by the change of the day under the Gospel) after the Resurrection, he appointed it to be kept the Seventh from thence; by virtue whereof, we now keep the Lords day a holy Sabbath to the Lord So that to keep a day holy to the Lord, and to keep that day which the Lord should appoint, is absolutely moral, (as all the other Commandments are) according to the light and Law of nature. And in particular, the keeping the Seventh from the Creation till the Resurrection, and the Seventh from the Resurrection ever since to the end of the world, was to them, and is to us a moral duty, immediately binding the conscience, and is no way alterable by man, because it is set apart by Divine institution. That there was such an Institution, I shall evidently prove. For the Sabbath was a Gen. 2. 3 sanctified by God, and was to be observed by his people from the beginning of the world (when there was no distinction of jew and Gentile) until the writing of the moral Law. I know some deny this; but without good ground. For we have reason to think, that ever since the Creation, Time hath been divided by b Gen. 29. 27, 28 weeks, whereof the seventh day is the boundary, as well as by Months and Years. And this reason of the Commandment, c Exod. 20. 11 He blessed the Sabbath day, and hallowed it, importing the prime institution did concern Adam, and all before the Law, as well as since. This was a received opinion amongst the ancient * Phil: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. jews, that this Feast did belong to all Nations from the beginning of the world. And the Fathers observed it * Masier●●. Bronghtons' Co●●●t, out of R●●●●n on Gen. 26 sol 〈…〉 Aben 〈…〉 on Exo. ●● before Moses. And though there be no mention of the Saints observing of it before Israel's going out of Egypt, yet where there is an Institution, there, it must in charity be presupposed, that it was observed of the godly; except the Scripture deny it, which it doth not, but doth imply the contrary. For the Sabbath day is spoken of, before the re-delivering of it in the Mount, as of a solemn day ordained before, and well known to the jews. d Exod 16 2●, 25, 29▪ 30 Tomorrow (saith Moses) is the rest of the holy Sabbath unto the Lord. And again he saith, The seventh day which is the Sabbath. Moreover, the Apostle doth intimate that the rest of the Sabbath was kept from the Heb. 4. 3, 4. beginning of the world. This be said of the Sabbath before the pronouncing and writing of the Law. And when it was written, God wrote and placed it in the heart of the ten Commandments, as that, Exod. 20. which, by the holy exercise thereof, and keeping it holy, should give life to the keeping of all the rest. The reasons of the fourth Commandment do as well urge the observing of it to all men, at all times, as to the jews. It was also reserved in the * 1 Kin. 8. 9 Ark with the other ten, and is one of the Commandments mentioned in the new Testament, as parcel of the Royal Law, of which S. james saith, * jam. ●. 10 11. Whosoever shall offend in one point, he is guilty of all; he means the ten Commandments; he understands the fourth Commandment for one, else he would not say all. Wherefore albeit there are some things that have particular reference to the jews in the written Law; as the reason taken from bringing them out of the Land of Egypt y Exo. 20. ●● : which concerneth us only by Analogy: and albeit the circumstance of time, in respect of which day of the Seven, was alterable, but by the Lord of the Sabbath removing it from the seventh of the Creation to the day of Christ's Resurrection; yet there is not any of those ten Commandments which is not moral, and of moral equity. But some object▪ The observing of the weekly Sabbath was a sign between God and the jews, that they might know that the LORD did sanctify them; therefore was abrogated by Christ with other Ceremonies. Answ. I ●●●gh every Ceremony determinable in Christ, was a sign; yet every sign was not a ceremony to end at Christ's death. All signs and types of justification by Christ to come, were nailed on the Cross with him; but signs of the world's preservation, also declarative and probative signs and arguments of sanctification, together with the type of rest and glory, did not end at Christ's death, there being as much use of them to us now, as was to any other before. Object. They object farther, All Sabbath days are abrogated by express terms? Col. 2. 16. Answ. He speaketh there of none but levitical Sabbaths: for (mark it) he saith, they were shadows of such things to come, whereof Christ was the body, verse 17. But the weekly Sabbath had no more shadow or reference to Christ, than any other of the ten Commandments. Object. They yet object; No man must esteem one day above another for conscience sake, Rom. 14. 5. Answ. No such thing can be concluded thence: For the Apostle warning both strong and weak Christians not to offend, nor be offended one with another, would have each do as they should be fully persuaded in their own mind, and not judge or despise each other: but in what things? in every thing? no, but only in things in their own nature indifferent, or for the time tolerable, be instancing in mea●s and days. But I deny the fourth Commandment ever to have been of the number of indifferent things. If yet they say; If the fourth Commandment be moral, why do you not keep the day which the jews did? I answer; Keeping holy a Sabbath, or the Sabbath, is absolutely moral, and the principal intention of the fourth Commandment; but the keeping it upon that day which is intimated in the Commandment, or the keeping of this day practised now by us, became a moral duty (that to them, this to us,) because by a Divine positive institution, God had appointed that day to be observed by them, and since that, he hath appointed this to be observed by us. Now, sith that the Lord of the Sabbath hath ordained another day, in so doing he hath caused (though not an abolishing, yet) some change of the Law, which hath caused the former to cease, and bindeth us in conscience to observe this. That it was the will of our Lord and Saviour Christ, that we should, since his Resurrection, keep for our Sabbath, that first day of the week on which he arose; it may easily appear to any whose judgements are not corrupted with profaneness of heart, or are not clouded with self-conceit and prejudice. For in that he arose on that day, and joh. 20. 1. 19 appeared diverse times on this our Lords day to his Disciples before his Ascension: and did on this day, f Act. 2. 1. 4. being the day of Pentecost, fill his Disciples with the gifts of the holy Ghost, they being assembled together, this giveth a preeminence to this day, and a probability to the point. The g 1 Cor. 11 1. Apostles, who followed Christ, and delivered nothing but what they * 1 Cor. 11 23. 1 Cor. 14. 27. received from Christ, and whose determinations were infallible, h 1 Cor. 16 1, 2. did observe this Day as a Sabbath. The Apostle i Act. 20. 6, 7. Paul staying seven days at Troas might have chosen any of the other days, for the people to assemble to hear the Word, and receive the Sacrament, but they assembled to receive the Sacrament, and to hear the Word upon the first day of the week, which is our Lord's day. Moreover, the keeping holy of the Lords day hath constantly, and universally, from the Apostles downward to us, been observed amongst Christians in all places and in all ages. Now the approved practice of the Apostles (and of the Church with them) recorded in Scripture, carrieth with it the force of a precept, and argueth divine institution. Moreover, the Spirit of GOD honoureth this day with the Title of k Rev 1. 10 Lords Day, as he doth the Communion, with the Title of the l 1 Cor. 10 21 1 Cor. 11. 20 Supper of the Lord: What doth this argue, but as they both have reference to Christ, so they are both appointed by Christ? The Spirit of Christ knew the mind of Christ, who thus named this day. Secondly, being convinced of the holiness of this day (the better to keep it holy when it cometh) you must on the week days, before Exod. 20. 8, 9 the Sabbath, or Lords 〈…〉 remember it: to the end that none of your worldly business be left undone, or put off till then; especially upon Saturday you must prepare for it. Then you must put an end to the works of your Calling; & do whatsoever may be well done beforehand, to prevent bodily labour even in your necessary actions, that, when the day cometh, you may have less occasion of worldly thoughts, less encumbrance and distractions; and may be more free, both in body and mind, for spiritual exercises. Thirdly, you yourself (and as much as in you lieth) all under your authority must g Exod. 23 12 Exo. 34. 21 rest upon this day, even in ear-ring time and in harvest, the space of the whole day, of four & twenty hours, from all manner of works (except those which have true reference to the present days works of h Mat. 12. 1 10 13 Isa. 58. 13 piety, mercy, and true ●…ssity) not doing your own ways, not ●●nding your own pleasures, nor speaking your own words. Object. If you object that some understand this place of the day of Atonement and yearly fast spoken of in the beginning of the Chapter? Answ. Many Interpreters understand it of the weekly Sabbath; yet suppose it should be understood of the Sabbath of Atonement, I, urging it only to prove the external rest, it serveth for my purpose, for these two differed; not in their i Leu. 23. 3. 28. external rest, except, that in the day of Atonement, they abstained from meat and drink until even. Upon all other Gods Sabbaths, and holy feasts, the children of Israel were forbidden not all work, but only k Leu. 23. 7, 8. 2●, 25. 35, ●6. Leu. 23. 3. 28. servile work. But neither on the weekly Sabbath, nor on the day of Atonement, might any manner of work be done, whether servile, or any other. Quest. But are we under the Gospel tied unto as strict a rest as the jews. Answ. We are bound to keep as strict, and as holy a Rest, as the fourth Commandment tied them but not to that strictness which some appendices to the Law, which were only Ceremonial, or judicial, did bind them; such as a Exod. 16 23. dressing their meat on the Eve; not b Exod. 35 3. kindling a fire, putting a man to death for gathering sticks, etc. These (as it is probable) were not only peculiar to the jews, but for that present time only, while they were in the Wilderness, and lived upon Manna. And forbidding to kindle a fire, seemeth to be a special restraint for that time, to show, that God preferred the holy keeping of the Sabbath, before the material building of his Tabernacle, whereabout the kindling of fire was needful: see Exod. 31. 7. 14. and chapt. 35. 2. 3. 5. etc. But, if these bound the jews at all times, than they were part of that yoke and p●dagogie of the jews, of which Peter saith, c Act. 15. 10 neither they, nor their fathers were able to bear; all which were done away in Christ, and do not bind us. Fourthly, it is not enough that you observe a rest, but you must keep an holy Rest. Which that you may do, you must in your awaking put difference between it and other days, not thinking on worldly business no more than will serve for a general providence to preserve them from hurt, or loss. Both in your lying awake, and rising this morning, make use of the directions before showing you how to awake and rise with God. Rise l Psa. 92. 2. early (if it will stand with your health, and not hinder your fitness for spiritual exercises through drowsiness afterward) that you may shewforth Gods loving kindness in the morning. m Num. 28. 3, 9, 10 Double your devotions on the Lord's day, as the jews did their morning and evening sacrifice on the m Num. 28. 3, 9, 10 Sabbath day. n Eccle 5. 1, 2 Prepare yourself for the public holy services by reading, by meditation, and by casting away o jam. 1. 21 1 Pet. 2. 1, 2 all filthiness, that is, repenting of every gross sin; and casting away the abounding of naughtiness, that is, let no sin be allowed or suffered to reign in you. Then p Ephes. 6. 19, ●0 pray for yourself, and for the Minister, that GOD would give him a mouth to speak, and you an heart to hear, as you both aught to do. All this, before you shall assemble in the Congregation. Being thus prepared, bring your people with you to the Church. join with the Minister and Congregation. Set yourself as in the special presence of God, following the example of good Cornelius, Acts 10. 33 with all reverence, attending and consenting, saying Amen, with understanding, faith, and affection, to the prayers uttered by the Minister: attending unto, q Heb. 4. 2. believing and r jam. 1. 22 obeying whatsoever by the Minister is commanded you from GOD. Afterward by meditation, & by s Act. 17. 11, 12. conference, and if you have opportunity, by repetitions, call to mind, and wisely and firmly t Psal. 119 11. lay up what you have learned. The like care must be had before, at, and after the Evening exercise. If Baptism be administered, What is to be done when Baptism is administered * Eze. 46. 10. stay, and attend unto it, (1) To honour that holy Ordinance with the greater solemnity. (2) And in charity to the persons to be Baptised▪ joining with the Congregation in heart▪ prayer for them, and in a joyful receiving them into the Communion of the visiblë Church. (3) Also in respect of yourself. For hereby you may call to mind your own Baptism, in which you did put on Christ, which also doth lively Gal. 3. 27. represent the death, burial, and resurrection of Christ, together Gal. 5. 24 with your crucifying the affections and lusts, being dead and Rom. 6. 3, 4 5. Col. 2. 11, 12, 13. buried with him unto sin, and rising with him to newness of life, and to hope of glory: understanding clearly that the * Heb 9 14 Heb. 10. 22 Mat. ●. 11. Tit. 3. 5. 1 joh. 1. 7. Blood and Spirit of Christ, signified by waeter, doth cleanse you from the guilt & dominion of sin to your justification, and Sanctification. Remembering moreover, that, by way of * Gen. 17. 11. Rom. 4. 11. Sealing your Baptism did in particular exhibit, and apply to you that believe, Christ with all the benefits of the Covenant of grace ratified in his blood: minding you also of this, that it doth not only seal God's promises of forgiveness, grace, and salvation to you; but that also it sealeth and bindeth you to the performance of your promise, and vow of faith and obedience, which is the branch of the Covenant to be performed (according as was professed,) on your part. Recourse to your Baptism is an 1 Pet. 3. 21 excellent strengthner of your weak faith, and an occasion of renewing of your vow, you having broken it: and of resisting temptations, considering that they are against your promise and vow in Baptism. When there is a Communion, receive it as oft, as, (without interrupting the order of the Church in populous Congregations) you may. But be careful to 1 Cor. 11. 27 receive it worthily. It is not enough that you be borne within the Covenant, and What is requisite before receiving the Communion. 1 Cor. 11. 23 Rom. 4. 11. that you have been Baptised; but you must have knowledge of the nature of the Sacrament of the Lords Supper, both that it is by divine institution, and that it is a sign and seal of the righteousness of faith, signifying to you (by the breaking and giving of the bread, and by pouring out 1 Cor. 11. 26 and delivering the wine) the wounding, bloodshedding, and death of Christ, in whom the * 2 Cor. 1 20, 21 Heb. 7. 22. Covenant of grace is established, presenting also and sealing unto you by the elements of bread and wine, the very body and blood of Christ, with all the benefits of the new Covenant, of which you receive indeed livery and seizon in the act of receiving by Faith, whereby you also grow into a 1 Cor. 10. 16, 17 nearer union with Christ your head, and communion with all his members your brethren. Besides, there must be a special 1 Cor. 11. 28 preparation by examining yourself, & making your peace with God before you receive, which that you may the better do, read Chap. 5. Sect. 2. Also make your peace, at least be at peace, Mat. 5. 23, 24 1 Col. 11. and in charity with your neighbour, by an hearty acknowledging your fault so far as is fit, and making recompense, if you have done him wrong: and by forgiving, Col. 3. 13. and forbearing revenge, if he have done you wrong. In the act of administering, and What is ● be done in the administering & receiving. receiving, join in confession and prayers, and attend to the actions of the Minister when he breaketh the bread, poureth out the wine, and by * 1 Cor. 10. 16. blessing setteth it apart for holy use: by faith behold Christ, by representation, wounded, bleeding, and crucified before your eyes for you, looking upon him whom your sins condemned and pierced to the death, rather than his accusers, Pilate, and those which nailed him to the Cross, and which ran a spear into his side, who were (though malicious) but instruments of that punishment which Cod with other tokens of his wrath did execute upon him (though in himself a Lamb without spot) justly for your sin, he being your surety. This looking upon him whom Zach. 1●. 10. you have pierced, should partly dissolve you into an holy grief for sin: but chiefly (considering that by this his passion he hath made full satisfaction for you, and withal seeing God and Christ himself by the hand of his Minister, truly giving Christ's ●…ery body and blood sacramentally to signify and seal it unto you,) it should raise your heart ●o an holy admiration of the love of God, and of Christ, and it ●hould stir you up, in the very ●ct of taking the bread and wine 〈…〉 a reverend and thankful receiving 1 Cor. 11. 29 of this his body and blood 〈…〉 faith, discerning the Lords bo●…e; gathering assurance hereby, ●…at now all enmity between ●…od and you is done away, and ●…at you by this, as by spiritual ●…od and life, shall grow up in ●…m with the rest of his mysti●…ll body unto everlasting life. After that you have received What is to be done after that you have received. until you be to joyve in pub●…ke praise and prayers) affect ●…ur heart with joy and thankfulness▪ in the assurance of the pardon of all your sins, and of salvation by Christ, yea, more than if you being a bankrupt should receive an acquittance sealed of the Release of all your debts, and with it a Will and Testament wherein you should have a Legacy of no l●sse than a Kingdom, s●aled with such a seal as doth give clear proof of the fidelity, ability, and death of the Testator: or then, it having been a traitor, you should receive a free and sul● pardon from the King, sea●ed with his own seal, together with an Assurance that ●●●a●h adopted you to be his child, to be married to his son the hair of the Crown. This is your case when by faith you receive the bread & wine, the body and blood of the Lord. Thinks thus therefore with joy and rejoicing in God, oh! how happi●… am I in Christ my Saviour, G●… who hath given him to death fo●… me, and also given him to me, * Rom. 8. 32. 2 Pet. 1. 3. Rom. 8. 33. to the end how shall he not with him give me all things also, even whatsoever may pertain to life, godliness, and glory; Who shall lay any thing to my charge, & c? Who, or what can separate me from the love of CHRIST, & c? Resolve withal upon a constant 2 and an unfeigned endeavour to perform all duties becoming one thus acquitted, thus redeemed, pardoned, and advanced, and this in token of thankfulness, even to keep covenants required to be performed on your part; undoubtedly expecting whatsoever God hath covenanted and sealed on his part. join in public praise and 3 prayer heartily, and in a liberal contribution to the poor, if there be a Collection. After the Sacrament, If you 4 feel your faith strengthened, and your soul comforted, nourish it with all thankfulness. If not, yet, if your Conscience can witness that you endeavoured to prepare as you ought, and to receive as you ought, be not discouraged, but wait for strength and comfort in due time. We do not always feel the benefit of bodily food presently, but stirring of humours and sense of disease is sometimes rather occasioned, yet in the end being well digested, it strengthnet●●; so ●● is oft with spiritual food, corruption may stir, and temptations may arise more upon the receiving, then before; especially sith Satan, if it be but to vex a tenderhearted Christian will hereupon take occasion to tempt with more violence: But if you resist these, and stand resolved to obey and to rely upon God's mercy in Christ, this is rather a sign of receiving worthily; so long as your desires and resolutions are strengthened, and you thereby are made more carefully to stand upon your Watch. Endeavour in this case to digest this spiritual food by further meditation, improving that strength you have, Ephe. 6. 10. Compare it with the like Dan. 10. 19 5 1 Cor. 11. 30 praying for more strength, remembering the Commandment which biddeth you to be strong, and you shall be strengthened. Lastly, If you find yourself worse indeed, or do feel Gods heavy hand in special sort upon you, following upon your receiving, and your Conscience can witness truly, that you came not prepared, or that you did wittingly and carelessly fail in such or such a particular in receiving, it is evident you did receive unworthily. In which case you must heartily bewail your sin, confess it to God, ask and believe 1 joh. 1. 9▪ 1 joh. 2. 1, 2 that he will pardon it, and take heed that you offend not in that kind another time. Upon the Lord's day you must likewise be ready to visit and relieve the distressed. 1 Cor. 1 6▪ 2 Take some time also this day to look into your by past life, and chiefly to your walking with God the last week, asbeing in freshest memory, and be sure to set all strait between God and you. Last of all, on every opportunity take good time to consider God's works: what they are in themselves, what they are against the wicked, what they are to the Church, and to yourself, and to yours. And, in parricular, take occasion from the Day itself, to think fruitfully of the Creation, of your Redemption, Sanctification, and of your eternal Rest and glory to come: For God in his holy wisdom hath s●t such a divine print upon this our Lords day, that at once it doth mind us of the greatest works of God, which either make for his glory, or his Churches good. As, of the Creation of the World in six days, he resting the seventh, which specially isattributed to the Father. And of man's redemption by Christ, of whose resurrection this Day is a remembrance, which is specially attributed to the Son: Also of our sanctification by the Spirit, for that the observation of the Sabbath is a sign and means of holiness, which work is specially attributed to the holy Ghost. Lastly, of your and the Church's glorification, which shall be the joint work of the blessed Trinity, when we shall a Heb. 4 5 10. ceasefrom all our works, and shall rest, and be glorious with the same glory which our Head Christ hath with the Father, to whom be glory for ever and ever, Amen. Do all these Psal. 92. Isa. 58 ●3. with delight, raising up yourself hereby to a greater measure of holiness, and heavenly m●nae●nesse. Do all this the rather, because Motives to keep holy the Lord's Day. there is not a clearer a Exo. 31 13 sign to distinguish you from one that is profane, than this, of conscionable keeping holy the Lord's Day. Neither is there any ordinary means of gaining strength and growth of grace in the inward man, like this, of due observing the a Ezek. 20 12 Sabbath. For this is God's great Mart, or Fair day for the soul, on which you may buy of Christ, n Isa 55. 1, 2, 3, 4 wine, milk, bread, marrow and fatness, * Rev. 3. 18 gold, white raiment, eye-soelve; even all things which are necessary, and which will satisfy, and cause the soul to live. It is the special day of Gods hearing of suits, and receiving petitions. It is his special day of proclaiming and sealing of Act. 2. 38. Pardons to penitent sinners. It is Gods special day of publishing and sealing your Patent of eternal life. It is a blessed day, sanctified for all Exo. 20. 11 these blessed purposes. Now, lest this urging of the morality of the Sabbath, and so strict an observation of the Lords day, in spending the whole day in holy meditation, holy exercises, and works of mercy (excepting only necessary repasts, and a general providence over their estate) should be thought, as it is by some, to be merely ●ewish, and to be only the private opinion of some few Zelots', more nice than wise: Know, that in all things wherein we● are tied by a commandment, common to us and the jews; to observe that as the jews did, by virtue of that commandment is not to be jewish, as to forbear to kill, and to commit adultery, and such like: The same reason is for keeping the fourth Commandment, which (as hath been proved) is one of the Motals. Besides, know, that the observing the Lords day, by v●rture of the fourth Commandment, and the change of the 〈…〉 day unto the Lord's day, to ●e by divine institution; and that it should be kept strictly holy (as I have showed you) is the professed doctrine of this our a Hom. of the time & place of prayer. part. 1. pag 124, 125, 126. Church of England. And, I would that all would know and see, that the taking away of the morality of the fourth Commandment, unloosing the conscience from the immediate bonds of God's Commandment, and tying the conscience to observe a day for God's solemn worship only by humane constitution, doth overthrow true Religion, and the power of Godliness, and opens a wide gap to Atheism, profaneness, and all licentiousness: As daily experience doth show in those Countries, where the morality of the Sabbath is not maintained; and in such places where the Lords Day is not holily and duly observed. CHAP. VII. Showing how to end the day with God. When you have walked with God from morning until night, whether on a common day, a day of Fast, or on the Lord's Day, according to the former directions: it remaineth that you conclude the day well, when you would give yourself to rest at night. Wherefore, First look back and take a strict view of your whole carriage that day past. Reform what you find amiss; and rejoice, or be grieved, as you find you have done well or ill, as you have gotten or lost in grace that day. Secondly, sith you cannot sleep in safety, if God, who is your i Psal 12●. 4, 5. keeper, do not k ●●. 127▪ 1. wake and watch for you: and though you have God to watch when you sleep; you cannot be safe, if he that watcheth be your enemy. Wherefore you shall do well, if at night, you not only conclude the day with your Family, by reading some Scripture, and by prayer; but you must alone renew and confirm your peace with GOD with prayer, & with like preparation thereto, as you received directions for the morning: commending and committing yourself to God's tuition by a Psa. 3. 4, 5 Psa. 92. 2. prayer, with thanksgiving before you go to bed. Then shall you b Psal. 4. 8 lie down in safety. All this being done, yet while you are putting off your apparel, when you are lying down, and when you are in bed, before you sleep, it is good that you c Psal. 4. 4. commune with your own heart. If other good and apt meditations offer not themselves, some of these will be seasonable. 1. When you see yourself Fit meditations at going to bed. stripped of your apparel, consider what you were at your birth, and what you shall be at your death, when you put off this earthly Tabernacle (if not in the mean time:) how that d 1 Tim 6. 7 you brought nothing into this world, nor shall carry any thing out; e job 1. 21 naked you came out of your mother's womb; and naked shall you return. This will be an excellent means to give you sweet content in f 1 Tim. 6. 8 any thing you have, though never so little, and in the g job 1. 21 loss of what you have had, though never so much. 2. When you lie down, you may think of lying down into your winding-sheete, and into your grave. For besides that h 1 Cor. 11 30 sleep and the i Isa. 57 2. bed do aptly resemble death and the grave, who knoweth when he sleepeth that ever he shall awake again to this life? 2. You may think thus also: If the Sun must not go down upon my k Eph. 4. 26 wrath, lest it become hatred, and so be worse ere morning; then, it is not safe for me to lie down in the allowance of any sin, lest l Psa. 13. 3. I sleep not only the sleep of natural death, but of that which is eternal: for who knoweth what anight will bring forth? Now, it is an high point of holy m Deut. 32 29. wisdom, upon all opportunities to think of, and to prepare for your latter end. 4 Consider likewise, that if you walk with God in uprightness, your death unto you is but to fall into a sweet sleep, an entering into rest, n Isa. 57 2. a resting on your bed for a night, until the glorious morning of your happy Resurrection. 5. Lastly, if possibly you can, fall asleep out of some heavenly meditation. Then will your sleep be o Pro. 3 21 24, 25. more sweet, and p Pro. ●. 21 22. more secure, your dreams fewer, or more comfortable, your head will be q Pro. 6 22 fuller of good thoughts, and your heart will be in better plight when you awake, whether in the night, or in the morning. Thirdly, being thus prepared to sleep; you should sleep only so much as the present state of your body requireth; you must not be like the sluggard, to r Pro. 20. 13. love sleep; neither must you sleep too much: for if you do, that (which being taken in its due measure, is a restorer of vigour and strength to your body, and a quickener of the spirits) will make the spirits d●l, the brain so●tish, and the whole body lazy, and unhealthy. And that which God hath ordained for a furtherance, through your sin shall become an enemy to your corporal and spiritual s Pro. 6. 6. 9, 10, 11. thrift. Thus much of walking with God in all things at all times. CHAP. VIII. How to walk with God alone. SECTION 1. THere is no time wherein you shall not be either alone or in Company, in either of which you must walk in all wellpleasing, as in the sight of God. Touching being alone. First, Affect not solitariness; be not alone, except you have just cause, namely, when you set yourself apart for holy duties, and when your needful occasions do withdraw you: for out of these cases, two are better than one (saith Solomon) Eccl. 4. 9 10 and woe be to him that is alone. 2. When you are alone, you must be very watchful, & stand upon your guard well armed, lest you shall fall into manifold temptations of the Devil. For a Gen. 3. 1. Gen. 39 11 2 Sam. 11. 2 solitariness is Satan's opportunity, which he will not lose, as the manifold examples in Scripture, a Mat. 4. 1. and our daily experience doth witness. Wherefore you must have a ready eye to observe, and an heart ready bend to resist all his assaults. And it will now the more concern you to keep close to God, and not lose his company; that, through the weapons of your Christian warfare, you may by the power of Gods might Ephe. 6. 10 etc. quit yourself, and stand fast. 3. Take special heed, lest when you be alone, you, yourself, conceive, devise, or plot any evil, to which your nature is then most apt. And beware in particular, lest you commit alone, by yourself, b Mich. 2. 1 Psal. 36. 4. Mat. 5. 28. 〈…〉 contemplative wickedness, which is, when by feeding your fancy, and pleasing yourself, in Covetous, Adulterous, Revengeful, Ambitious, or other wicked thoughts, you act that in your mind and fantasy, which either for fear, or shame, you dare not; or for want of opportunity or means, you cannot act otherwise. 4. When you are alone, be sure that you ordinarily be well and fully exercised about something that is good, either in the works of your calling, or in reading, or in holy meditation, or prayer. For whensoever c Mat. 12. 44 Satan doth find you idle and out of employment in some or other of those works which God hath appointed, he will ●ake that as an opportunity to garnish you for himself, and to employ you in some of his works. But if you keep always in your place, and ●o some or other good work of your place; you are under God's special protection, as the Bird in the d Deu. 22. 6 Law was, while she face upon heregs or young ones, keeping her own nest; in which case no man might hurt her. I have already showed how you should behave yourself as in God's sight, both in prayer, and in the works of your calling. I will write some thing for your direction touching reading, and Meditation. SECTION 2. Of Reading. BEsides your set-times of reading the holy Scriptures, you shall do well to gain some time from you vacant hours, that you may read in GOD'S Book, and in the good books of men. First, when you read any part How to read profitably. of the word of God, you must put a difference between it and the best writings of men, preferring it far before them. To this end (1) Consider it in its properties and excellencies. No word is of like absolute a Psal. 197 10, 11 authority, holiness, equity, truth, wisdom, true elegancy, power, and eternity. (2) Consider this Word in its ends, and good effects. No book that aimeth at b joh. 5. 39 2 Cor. 3. 18 God's glory, and the c Rome 15. 4 jam. 1. 21. salvation of man's soul like this, none that concerneth you like to this. It discovereth your misery by sin, together with the perfect d Rom. 3. 23, 24 remedy. It propoundeth perfect e Isa. 55. 1, 3 happiness unto you, affordeth means to f Rom. 1. 16 1 The. 2. 13 work it out in you, & for you. It is mighty through GOD to g 2 Cor. 10 4, 5 prepare you for grace. It is the immortal seed to h 1 Pet. 1. 23 beget you unto Christ. It is the i 1 Pet 2. 2 Heb. 5. 13 14 milk and stronger meat to nourish you up in Christ. It is the only k 2 Tim. 1 13 soulephysicke to recover you, and to rid you of all spiritual evils. By it Christ giveth spiritual sight to the blind, hearing to the deaf, speech to the dumb, strength to the weak, health to the sick: yea, by it he doth cast out Devils, and raise men from the m joh. 5. 25 death of sin (they believing it) as certainly as he did all those for the bodies of men by the word of his power while he lived on the earth. This Book of Go● doth contain those many rich Legacies be queathed to you in that last n He●. 9 15 16, 17, 18 Will and Testament of God sealed with the blood of jesus Christ our Lord. It is the o Isa. 8. 20. Magna Charta, and Statute-booke of the Kingdom of heaven. It is the book of p Rom. 6. 14, ●a 1 joh. 5. 13 Privileges and Immunities of God's children, It is q Act. 20. 32 the word of grace, which is able to build you up, and to give you an inheritance amongst all them that are sanctified. For it will make you r 2 Tim. 3 15, 17 wise to salvation, through Faith in Christ ●esus, making you perfect, throughly furnished unto all good works. Wherefore as when you hear this Word preached, so when at any time you read it, you must receive it, not as the word of man, but as it is in truth, the Word of God; 1 The. 2. 13 than it will work effectually in you that believe. Secondly, when you read this Word, lift up the heart in t Psa. 119. 18. prayer to God for the Spirit of understanding & wisdom, that your mind may be more and more enlightened, and your heart more & more strengthened with grace by it. For this Word is spiritual, containing the secrets & hidden things of GOD in a mystery, which, as the bare letter doth signify, is as a a Isa. 29. 11 12. book sealed up in respect of discovery of the b 1 Cor. 2. 10, 11. things of God in it to all that have not the help of God's Spirit, so that none can know the inward and spiritual meaning thereof, powerfully and savingly, but by the Spirit of God. Thirdly, read the Word with an hunger and thirst after knowledge and c 1 Pet. 2. 2 growth of grace by it, with a reverend, humble, teachable, and d Luk. 8. 15 honest heart, believing all that you read, trembling at the threats & judgements against sinners; rejoicing in the promises made unto, and the favours bestowed upon the penitent, and upon the godly, willing and resolving to obey all the Commandments. Thus if you read, blessed shall you be in your e Rev. 1. 3. reading, and blessed shall you be in your f jam. 1. 25 deed. The holy Scriptures are thus to Who must read Scriptures. be read of all of every sort and condition, and of each sex, for all are commanded to * joh. 5. 39 search the Scriptures, as well the Laiety as the Clergy, a Act. 17. 11 12. women as well as men; o 2 Tim. 3. 15. young as well as old, all sorts of u Isa. 34. 1. 16. Rev. 1. 3. all Nations. For, though the Spirit of GOD is able to work conversion and holiness immediately without the Word, as he doth in all those infants that are saved; yet in men of years the holy Ghost will not (where the Word may be had) work e Luk. 16. 2● without it as his instrument; using it as the hammer, plough, seed, fire, water, sword, or as any other instrument to pull down, build up, plant, purge, cleanse. For it is by the Word both f Rev. 1. 3. read and preached, that Christ doth g john 1● 17 Ephe. 5. 26 27 sanctify all that are his, that he may present them to himself, and so to his Father, without spot or wrinkle, a Church most glorious. And whereas it is most true, A Caution not to forbear reading Scripture, because of the difficulty of it. that those which are h 2 Pet. 3. 1● unlearned and unstable, do wrest not only hard Scriptures, but all other also to their destruction; Yet, let not this (as Papists would infer) cause you to forbear to read; no more, then, because many surfeit and are drunk by the best meats and drinks, you do forbear to eat and drink. But to prevent misseunderstanding and wresting of Scriptures to your hurt, do thus. (1) Get and cherish an humble and honest heart, resolved to obey when you know Gods will: h joh. 7. 17 If any man will do his will, saith How to read and not mistake and wrest Scriptures Christ, he shall know of the doctrine whether it be of God. (2) Get a clear knowledge of the first Principles of Christian Religion, believe them steadfastly. And indevor to frame your life according ●nto those more easy & known scriptures, where on these principles and first Oracles of God ●●e grounded; For these give ●ight, even by the first entrance, i Psal. 119 130 ●nto the very simple. This do, ●●d you shall never be unlearned 〈…〉 the mysteries of Christ, nor ●et unstable in his ways. (3) Be ●uch in k Isa. 8. 20 hearing the Word in●●preted by learned and faithful minister's. (4) If you meet with place of Scripture too hard for 〈…〉, presume not to frame a sense it of your own head; but take ●tice of yourignorance, admire ●e depth of God's wisdom, sus●nd your opinion, and take the first opportunity to ask the meaning of some or other, l Mal. 2. 7. Motives to read Scripture. whose lips should preserve knowledge. Let no colourable pretence keep you from diligent reading of God's Book; for hereby you shall be better prepared to hear the Word preached. For it layeth a m Act. 8. 28 3●, 35. groundwork to preaching, making way to a better understanding thereof, and to ●…ter ●eeping it in memory ● also to enable you to * Act 17. 11 1 joh. 4. 1. 1 The. 5. 21 try the Spirits and Doctrines delivered, even to try all things, and to keep what is good. 1. In reading men's writings, How to read men's writings profitably. read the best, or at least those by which you can profit most. 2. Read a good book thoroughly, and with due consideration. 3. Reject not hastily any thing you read, because of the mean opinion you have of the author Believe not every thing yo● read, because of the great opine on you have of him that wrote it. But (in all books of faith and manners) try all things by the n Isa. 8. 20▪ Mar. 22. 29▪ 31. Scriptures. Receive nothing upon the bare testimony or judgement of any man, any further than he can confirm it by the o Lu. 10 26. Canon of the word, or by evidence of reason, or by undoubted experience, always provided that what you call reason and experience, be according unto, not against the Word. If the meanest speak according to it, then receive and regard it: but if the most judicious, in your esteem, yea, p Gal. 1. 8. if he were an Angel of GOD should speak or write otherwise, refuse, and reject it. Thus much for private reading. Caution in private reading. Only take this Caution. You must not think it to be sufficient that you read the Scriptures and other good Books at home in private, when you shall by so doing neglect the hearing of the Word read, and preached in public. For God hath not appointed, that reading alone, or preaching alone, or prayer, or Sacraments should singly, and alone save any man, where all, or more than one of them may be had; but he requireth the joint use of them all in their place and time. And in this variety of means of salvation, God hath in his holy wisdom ordained them to be such, that the excellency and sufficiency of the one, shall n●t, in its right use, keep any from, but lead him unto a due performance of the other, each serving to make the other more effectual to produce their common effect, namely, the Salvation of man's soul. Indeed when a man is necessarily hindered by persecution, sickness, or otherwise, that he cannot hear the Word preached, than God doth bless reading with an humble & honest heart, without hearing the Word preached. But where hearing the Word preached, is either contemned or neglected for reading sake, or for prayer sake, or for Prov. 28. 9 any other good private duty, there, no man can look to be blessed in his reading, or in any other private duty, but cursed rather. Witness the evil effects which by experience we see do issue thence, viz. self-conceitedness, Singularity in some dangerous opinions; many times a rending away from the Church by Schism, yea, too oft, a falling away into damnable Heresies and Apostasy. SECTION 3. Of meditation. When you are alone, then also is a fit season for you to be taken up in holy meditation. For according to a man's meditations, such is the man. a Isa. 32▪ 8. The liberal man deviseth liberal things: the Churl the contrary. The godly man studieth how to please God, the wicked how to please himself. In meditation the mind or reason of the soul stayeth itself What meditation is upon some thing conceived or thought upon for the better understanding thereof, and for the better application of it to a man's self for use. In meditating a right, the mind of man exerciseth two kind of The distinct acts and parts of meditation. acts; the one direct upon the thing meditated; the other reflect upon himself, the person meditating. The first is an act of the contemplative part of the understanding; the second is an act of Conscience. The end of the first is to enlighten the mind with knowledge: the end of the second, is, to fill the heart with goodness. The first serveth (I speak of moral actions) to find out the rule whereby you may know more clearly & distinctly, what is truth, what is falsehood, what is good, what is bad; whom you should obey, & what manner of person you should be, and what you should do, and the like: The second serveth to direct you how to make a right and profitable application of yourself, and of your actions to the Rule. In this latter are these two acts. First, an examination whether you and your actions be according to the Rule, or whether you come short, or are severed from it, giving true judgement of you, according as it doth find you. The second is a persuasive and commanding act, charging the soul in every faculty, understanding, will, affections, yea, the whole man, to reform and conform themselves to the Rule, that is, to the will of God, if that you find yourself not to be according to it: which is done by confessing the fault to God with remorse, praying for forgiveness, returning to God by repentance, reforming the fault through new obedience. This must be the resolution of the soul. And all this a man must charge upon his soul peremptorily, commanding himself to endeavour the doing of them. When you meditate, join all these three acts, else you shall never bring your meditation unto a profitable issue. For if you only muse and study to find out what is true, what is false, what is good, what is bad, you may gain much knowledge of the head, but little goodness to your heart. If you only apply to yourself that whereon you have mused, and no more; you may by finding yourself to be a transgressor, lay guilt upon your conscience, and terror upon your heart without fruit or comfort: but if to these two you lay a charge upon yourself to follow GOD'S counsel touching what you should believe & do, when you have offended him: if you with all bring your heart to a resolution through GOD'S grace to be such an one as you ought to be, and to live such a life for hereafter as you ought to live; then unto science you shall add conscience, and to knowledge you shall join practice, and shall fill yourself full of comfort. Observe David's meditations, & you shall find they come to this issue. His b Ps. 119. 59 thoughts of God, and of his ways made him turn his feet unto God's testimonies. The meditation of God's benefits made him resolve to c Psal. 116 12, 13, 14 take the cup of salvation, and call upon the name of the Lord, and to pay his vows: When he considered what God had done for him, and thence inferred what he should be to God again, he saith to his soul, d Psal. 100LS. 1, ●, 3 My soul and all that is in me, praise his holy Name. When he in his meditation found that it was his fault to have his soul disquieted in him through distrust, he c Psa. 42. 5. 11. chargeth it to wait on GOD, and raiseth up himself unto confidence. I will meditate on thy precepts (saith he.) What, is that all? no, but he proceedeth to this last act of meditation, and saith, f Psal. 119. 15, 16, 106 I will have respect unto thy ways. God's holy nature, attributes, Word, works, also what is duty, Rules of meditation. what is a fault, what you should be, and do; what you are, and what you have done, what be the miseries of the wicked, what is the happiness, and what are the privileges of the godly, are fit matter of meditating, by the direct act of the understanding. That which must settle your judgement and be the rule to direct your judgement, what to hold for true and good, must be the g ● Pet. 1. 19 Canon of God's Word rightly understood, and not your own reason or opinion: nor yet the opinions or conceits of men; for these are false and crooked Rules. In seeking to know the secrets Cautions about the matter of meditation. and mysteries of God, and godliness, you must not pry into them farther than God hath revealed; for if you wade therein farther than you have sure footing in the Word, you will presently lose yourself and be swallowed up in a maze, and whirlpool of errors & heresies. These h Ps. 131. ● Rom. 12. ● deep things of god must be understood with sobriety, according to that measure of clear light which God hath given you by his Word. When Sin happeneth to be the matter of your meditation, take heed lest while your thoughts dwell upon it (though your intention be to bring yourself out of love with it) it steal into your affections, and work in you some tickling motions to it, and so circumvent you. For the i Eccl. 7. 24. 26, 28 cunning devices of sin are undiscoverable: and you know that your heart is k jer. 17. 9 deceitful above all things. Wherefore to prevent this mischief; (1) As l Ephe. 5. 3 Sin is not to be named, but when there is just cause; so is it not to be thought upon, but upon special cause, namely, when it showeth itself in its motions, and evil effects, and when it concerns you to try and find out the wickedness of your heart and life. (2) When there is cause to think of sin, represent it to your mind as an evil, the m Gen. 39 9 greatest evil, most loathsome, & most abominable to GOD, and as a thing most hateful and hurtful to you. Whereupon you must work your heart to a detestation of it, and resolution against it. (3) Never stand reasoning or disputing with it, as n Gen. 3. 2, 3 Eve did with Satan, but without any plodding thereupon, you must do present execution upon it, by sheathing the o Mat. 4. 4. 7. 10 Word, the Sword of the Spirit, into the heart of it, and by the p Rom. 8. 13 deeds of the Spirit, kill it. And if you would insist long in meditating upon any subject, make choice of matter more pleasant, and less infectious. It is needful that you be skilful in this first part of meditation, for hereby you find out, and lay down propositions. Whence you may conclude; who is to be adored, who not; what is to be done, what not; what you should be, what not. But the life of meditation lieth in the reflect acts of the soul, whereby that knowledge which was gotten by the former act of meditation, doth reflect, & q 2 Chro. 6 37 return upon the heart, causing you to assume and apply to yourself what was propounded; whence also you are induced to endeavour to work your heart unto that which you have learned it ought to be. This, though it be most profitable; yet, because it is tedious to the flesh, is most neglected. Wherefore it concerneth you which are well instructed in the points of faith and holiness, to be most conversant in this, when you are alone, whether of set purpose, or in your journeyings, or otherwise. You should therefore be well read in the r 1 Cor. 11 28. 31. 2 Cor. 13. 5 book of your conscience, as well as in the Bible. Commune oft with it, and it will fully acquaint you with yourself, and with your estate. It will tell you what you were, and what you now are; what you most delighted in, in former times, what now. It will tell you what straits and fears you have been in, and how graciously God delivered you; what temptations you have had, and how it came to pass, that sometimes you were overcome by them; & how, and by what means sometimes you overcame them. It will show what conflicts you have had betwixt flesh & spirit, what side you took, what was the s Psa. 77 1. to 13. issue of the conflict: whether you were grieved and humbled when sin got the better; whether you rejoiced & were thankful in any sort when God's grace in you held his own, or got the better. Your conscience being set a-work, will call to remembrance your oversight, and advantages which you gave to Satan and to the lusts of your flesh, that you may not do the like another time. It will remember you by what helps and means through Gods grace you prevailed & got a good conquest over some sin, that you may fly to the like another time. If you shall thus take observation of the passages, and conflicts in this your Christian race and warfare, your knowledge will be an experimental knowledge, which, because it is a knowledge arising from the often proof of that whereof you were taught in the Word; it becometh a more grounded, a more perfect, and a more fruitful knowledge than that of mere contemplation. It is only this experimental knowledge that will make you expert in the trade and warfare of Christianity. Take me a man that hath only read much of Husbandry, Physic, Merchandise, Policy, and martial affairs, who hath gotten into his head the notions of all these, and maketh himself believe that he hath great skill in them: yet one that hath not read half so much, but hath been of long practice, and of great experience in these, goeth as far beyond him in Husbandry, in giving Physic, in Trading, in Policy, & in true feats of Arms, as he goeth beyond one that is a mere novice in them. Such difference there is between one that hath only notions & brain-knowledge of Christianity, and in may be some practice withal, but severed from experimental observation; and him that taketh notice of his own experiences, and is oft looking into the Records of his own Conscience, throughly to peruse them. The experiments which by this means you shall take (of God's love, truth, and power; of your enemy's falsehood, wiles, and methods; of your own weakness without God, & of your strength by God to withstand the greatest lusts, and strongest Devil; yea, of an ability to do all things through him that strengtheneth you) will beget in you, faith and confidence in God, and love to him, watchfulness and circumspection, lest you be overtaken with sin, yea such humility, wisdom, and Christian courage, that no opposition shall daunt you, neither shall any drive you from the hold you have in Christ jesus. Where read you of two such Champions, as t 1 Sam 17 36. David and u 2 Tim. 1. 12. 2 Tim. 4. 7. 17, 18. Paul? and where do you read of two that recorded, and made use of their experiences like these? Wherefore next to God's book, which giveth light and rule to your Conscience, read oft the book of your Conscience. See what is there written for, or against you. When you find that your self and life is according to the rule of God▪ book; keep fast to that with comfort; but, wherein you find your self not to be according to this rule, give yourself no rest, until in some good measure, at least in endeavour, you do live according to it. I have insisted the more largely on this point of meditation, because of the rareness, necessity, and profitableness of it; many of God's people omit it, because they know not how to do it, and because they know not their need, nor yet the benefit which they may reap by it. I have endeavoured to show you how. That you have need to meditate: Motivesto meditation. Consider, that reading, hearing, and transient thoughts of the best things upon whatsoever occasion, leave not half that impression of goodness upon the soul, which they would do, if ●y meditation they might be recalled, and be made to stay, and ●t sometime upon it. Without ●his meditation, the good food of the soul passeth thorough the understanding, & either is quite ●ost, or is like raw & indigested ●●eate, which doth not nourish those creatures that chew the ●●d, till they have fetched it ●acke and chewed it better. Meditation is in stead of chewing ●he cud. All the outward means of Salvation do little good in comparison, except by meditation they be pondered and laid up in the heart. 2. That meditation will do● you much good, know it by these▪ (1) It doth digest, engraft, and turn the spiritual knowledge tendered in God's ordinances, into you, and it doth frame and turn you into it, so that Gods will in his Word, and your will become one, willing the same things▪ (2) Meditation fitteth for prayer, nothing more. (3) This Meditation maketh for practice of godliness, nothing more. (4) Nothing doth perfect & make a man an expert Christian more than this. (5) Nothing doth make a man know and enjoy himself with inward comfort, nor is a clearer evidence that he is in state of happiness, than this. For x Ps. 94. 19 in the multitude of my thoughts within me (●aith David to GOD) thy comforts delight my soul. And he doth by the Spirit of GOD pronounce every man blessed, that doth thus y Psal. 1. 2. meditate in God's Law day and night. CHAP. IX. Of keeping Company, as in the sight of God. SECTION 1. When you shall be in company of whatsoever ●…rt you must amongst them ●alke with God. Directions hereunto are of two How a man should carry himself to all. ●…rts. First, showing how towards ●ll: Secondly, how towards gooder ●r bad. First, in whatsoever company you are, your Conversation in word and deed must be such, as ●a● procure (1) a Mat. 5. 16 Glory to God; ●2) b 1 Tim. 6. 1 Credit to Religion: (3) c Gen. 2. 18 All ●…utuall lawful content, help, and ●…ue benefit to each other. For these ●…re the ends, first, of society; secondly, of the variety d 1 Cor. 12 7. 25 of the good ●ifts that GOD hath given unto men to do good with. To attain these ends, your conversation must be, 1. holy: 2. humble: 3. wise: 4. loving. First, it must be e 1 Pet. 1. 15. holy, you must as much as in you is, prevent all evil speech & behaviour, which might else break forth, being alike careful to break it off, if it be already begun in your company. Suffer not the name and Religion of God, nor yet your brother's name to be traduced; but in due place, and manner, contest against either. Be diliget to watch, and to take all good occasions to utter, and to nourish good speech, and good motions; even whatsoever may tend to the practice, and increase of godliness, and honesty. Secondly, your conversation must be humble. You must give f 1 Pet. 2. 17 Ephe. 5. 21 all due respect to all men, according to their several places, and gifts; reverencing your betters, submitting to all in authority over you. Esteem your d Phil. 2. 3. equals better than yourselves, in honour preferring them before you, Condescend unto, and tender them of the e Rom. 12. 16 lower sort. Thirdly, you must be wise and discreet in your carriage towards all, and that in diverse particulars. 1. Be not too open, nor too reserved. Not f 1 Cor. 13 7 over-suspicious, nor g joh. 2. 24 jer. 40. 14 15, 16 over-credulous. For the h Pro. 14. 15 simple believeth every word, but the prudent looketh well to his going. 2. Apply yourself to the several conditions & dispositions of men in all indifferent things, so far as you may without sin against God, or offence to your brother, i 1 Cor. 9 19, 20, 23 becoming all things to all men, comporting with them in such sort, that if it be possible, you may live in k Rome 12. 18 peace with them, and may gain some interest in them to do them good. But far be it from you to be A Caution to●●hing becoming all things to all men. as many, who, under this pretence, are for all companies, seeming religious with those that be religious; but indeed are profane and licentious with those that are profane & licentious: for this is carnal policy, and damnable hypocrisy, no true wisdom. 3. Intermeddle not with h 1 Thes. 4 11 other men's business, but upon due calling. 4. Know when to i 1 Tim. 5 13 speak, and when to be silent. How k Eccle. 3. 7 excellent is a word spoken in season? As either speech or silence will make for the glory of God, and for the cause of Religion, and good one of another, so speak, and so l Pro. 15. 23 Pro. 25. 11 hold your peace. 5. Be not m Prov. 29 11 hasty to speak, nor be n Po. 17. 27 Eccl. 10. ●4 much in speaking, but only when just cause shall require; for as it is o Pr. 18. 13 shame and folly to a man to answer a matter before he hear it: so it is for any to speak before his p job 32. 4, ●5, 6 time, & turn. This is commended to you in the example of Elihu in job. Likewise know, that in the o Pro. 10. 19 multitude of words wanteth not sin; but he that refraineth his lips, is wise. 6. Be sparing to speak of yourself, or actions, to your own praise, except in case of p 2 Cor. 12 11 necessary Apology, and defence of God's cause maintained by you, and in the clearing of your wronged innocency, or needful manifestation of God's power and grace in you; but than it must be with all moddestie, giving the praise q Phil. 4. 12 13 unto God. Neither must you cunningly hunt for praise by debasing or excusing yourself and actions, that you might give occasion to draw forth commendations of yourself from others. This seeking of praise any way, argueth pride and folly. But do praiseworthy actions, seeking therein the praise of God, that God may be glorified in you, than you shall have r Rom. 2. 29 praise of God, whatsoever you have of man. Howsoever, follow salomon's rule; s Pro. 27. 2 Let another praise thee, not thine own mouth, a stranger, and not thine own lips. 7. As you must be wise in How to mak● a good use to a man's ●●●fe by others company. your carriage toward others, so you must be wise for yourself, which is to make a good use to yourself of all things that fall out ●● company. Let the good you se●, be ●●●●er of con●ent, and of thanks to GOD, and for your t Rom. 12. 9 imitation. Let the evil you see, be matter of grief & humiliation, and a warning to you, lest you commit the like, sith you are made of the same mould that others are made of. If men report good of you to your face, repress those speeches as soon, and as wisely as you can, u Gen 41. 15, 16. Act. 12. 23. giving the praise of all things to God, knowing that this is but a temptation, x Pro. 27. 14. and a snare, and a means to breed and feed self-love, pride and vainglory in you. If this good report be true, bless God that he hath enabled you to give cause thereof, and study by virtuous living to continue it. If this good report be false, endeavour to make it good by being hereafter answerable to the report. If men report evil of you to your face; Be not so much inquisitive who raised it, or thought-some how to bring him to his answer, or how to clear your reputation amongst men, as to make a good use of it to your own heart before God. For you must know, this evil report doth not rise without y 2 Sam. 16 11. God's providence. If the report be true, then see Gods good providence, it is that you may see your error and fault, that you may repent. If the report be false in respect of such or such a fact: yet consider, have you not run into the appearance and occasions of those evils? then say, Though this report be false, yetit cometh justly upon me, because I did not shun the occasions and appearances. This should humble you, and cause you to be more circumspect in your ways. But if neither the thing reported be true, neither yet have y● run into the occasions thereof, yet see GOD'S wise and good providence; not only in discovering the folly of foolish, and the malice of evil men, who raise and take up an evil report against you without cause▪ but in giving you warning to look to yourself, jest you deserve thus to be spoken ●●. And what do you ●now, ●at that you sho●●d have ●allen into the same, or the ●●ke evil, if by these reports you had not been forewarned? Make use of the railings and b 2 Sam 16 10, 11, 12 reviling of an enemy: for though he be a bad judge, yet he may be a good Remembrancer; for you shall hear from him those things, of which flatterers will not, and friends being blinded, or over-indulgent through love, do never admonish you. Fourthly, your conversation amongst all must be loving▪ you should be kind and p Tit. 3. 2. courteous towards all men: Do q Gal. 6. 1● good to all, according as you have ability and opportunity. Give r 1 Cor. 10 32 offence wittingly to none. Do s 1 Cor. 6. 1, 7, 8 wrong to no man either in his name, life, chastity, or estate, or in any thing that is his, but be ready to t Col. 3. 13 forgive wrongs done to you, and to take wrong rather than to revenge, or unchristianly to seek to be righted. As you shall have calling and opportunity, do all good to the soul of your neighbours, u 1 Thes 5. 14 exhort and encourage unto well-doing. If they show not themselves to be a Mat. 7. ●. dogs and swine, that is, obstinate scorners of good m●n▪ & con●emners of the pearl of good counsel, you must so far as God giveth you any interest in them, b Levit. 19 admonish and inform them with the spirit of meekness and wisdom. With this c 1 Pet. 48 cloaks of love you should cover and cure a multitude of your companions infirmities and offences. In all your demeanour towards him, seek not so much to d Rom. 15. 2▪ please yourself, as your Companion, in that which is good to his edification. e Tit▪ 3. 2. Speak evil of no man, nor yet speak the evil you know of any man, exceptin these or like cases. (1) When you are thereunto In what cases a man may speak of others evil deeds, yet not speak evil. lawfully called by Authority. (2) When it is to f 1 Cor. 1. 11. those whom it concerneth, to reform and reclaim him of whom you speak, and that you do it to that end. (3) When it is to prevent certain x Act. 23. 6 damage to the soul or state of your neighbour, which would ensue, if it were not by you thus discovered. (4) When the concealment of his evil may make you guilty and accessary. (5) When some particular remarkable judgement of God is upon a notorious sinner for his sin, then to the end that GOD may be acknowledged in his just judgements, and that others may be warned, or brought to repent of the same or like sin, you may speak y Psa. 52. 6 of the evils of other. But this is not to speak evil, so long as you do it not in envy and malice to his person, nor with aggravation of the fault more than is cause, nor yet to the judging of him as concerning his final estate. When you shall hear any in your company speak evil of your neighbour, by slandering, or whispering tale-bearing, whereby he detracts from his good name, you must not only stop your ears at such reports; but must set your speech and countenance against him, like a a Pro. 25. 23. Northwind against rain. When you hear another well reported of, let it not be grievous to you, as if it detracted from your credit; but rejoice at it, in so much that God hath enabled him to be good, and to do good; all which maketh for the advancement of the common cause, wherein you are interessed: Envy him not his due praise. Detract not from any man's credit, either by open n Psal. 15. 3 backbiting, or by secret o Pro. 16. 28▪ whispering, or by any cunning means of casting evil aspersions, whether by way of pitying him, or otherwise: As, He is good, or doth well in such and such things; But, etc. This but marreth all. And to heap up all in a word, In all your speeches to men, and communication with them, your speech must be b Col. 4. 6. gracious, that which is good to the use of edifying, that it may minister grace, not vice, to the hearers. It must not be profane, nor any way c Eph. 4. 29▪ corrupt, filled out with oaths, curses, or profane jests, it must not be * job 17. 5 flattering, nor yet detracting▪ Not d Eph. 4. 31 bitter, not railing, not girding, either by close sq●is or salt e Eph. 5. 3▪ ● jests against any man; It m●…t not be f Col. 3 8 wanton, ribaldry, lascivious and filthy. It must not be * Col. 3. 9▪ false; no nor yet g 1 Cor. 15 33▪ foolish, idle, and fruitless: For all evi● communication d●th corrupt good manners. And, h Mat. ●● 36▪ We must answer for every idle word which we speak. Besides, a man may easily be discerned of what Country he is, whether of Heaven, or of the earth, by his language; his speech will bewray him. There is no wisdom or power Means of good speech & carriage in all company. here below can teach and enable you to do all, or any the forementioned duties. This wisdom and power must be had from i jam 3. 13 to 18▪ above. Wherefore if you would in all companies carry yourself worthy the Gospel of Christ: First, be sure that the k Psal▪ 37. 30, 31 Pro. 31. 26▪ Law of God, and the power of grace be in your heart, else the Law of grace and kindness cannot be in your life and speech. You must be endued therefore with a spirit of holiness, humility, love, gentleness, appeaseablenesse, long-suffering, meekness, and wisdom; else you can never converse with all men as you ought to do. For such as the heart is, such the conversation will be. l Mat. 15. 19 Out of the evil heart come evil thoughts and actions; but m Mat. 12. 34, 35. A good man, out of the good treasure of his heart bringeth forth good things, and according to the abundance of the heart the mouth speaketh A man must have the l Pro. 16. 23. heart of the wise, before the tongue can be taught to speak wisely. Secondly, You must resolve beforehand (as David did) to m Ps. 39 1. take heed to your ways, that you sin not with your tongue: And that you will keep your mouth as with a bridle. And, before your speech and actions, be well advised; weigh and ponder in the balance of discretion, all your actions and words, before you vent them. Thirdly, Let no passion of joy, grief, fear, anger, etc. get the head, and exceed their limits. For wise and good men, as well as bad, when they have been in any of these passions, have spoken n job 3. 3. 2●. Psal. 106. 32. 3●. Mar. 9 5, 6 jon. 4. 8, 9 Mar. 6. 22, 23. unadvisedly with their lips. And experience will teach you, that your tongue doth never run before your wit, so soon, as when you are overfeared, over-grieved, over-angry, or over-ioyed. Fourthly, You must be much in prayer unto God, before you come into company, that you may be able to order your conversation aright: Let your heart also be lifted up oft to God when your are in company, that he would o Psal. 141. 3, 4. set a watch before your mouth, and keep the door of your lips, and that your heart may not incline to any evil thing, to practise wicked works with men that work iniquity, and that he would p Ps 51. 1● open your lips, that your mouth may show forth his praise, and that you may q Col. 4. 6. speak as you ought to speak, knowing how to answer every man; for the tongue is such an unruly evil, that no man, only God, can tame and govern it. jam. 3, 8 SECTION 2. Of ordering a man's self well in ill Company. When Company is sinful and naught (if you may Rules of ordering one's self in ill company. choose) a Pro. 1. 15 Pro. 23. 20 Psa 26. 4, 5 come not into it at all. For keeping evil company, will (1) blemish your Name. (2) It will expose you ofttimes to many b 1 Kin. 22. 29, 31, 32 2 Chro. 18 31 and 22. 6. 8. 9 Gen. 14. 11 12 hazards of your life & state, And (3) you are always in danger to be corrupted by the c Pro. 22. 24, 25 contagious infection of it. By bad company, I do not only understand seducers, and such as are openly profane, or riotous; but also such civil men, who yet remain mere worldlings, and all lukewarm professors, who are neither hot nor cold. For although the sins of these latter, do not carry such a manifest appearance of gross impiety and dishonesty, as do the sins of open Blasphemers, Drunkards, whoremasters, and the like; yet they are not less dangerous; your hart will quickly rise against these manifest enormous evils: but the other, by reason of their unsuspected danger, through that tolerable good opinion which (in comparison) is had of them, though in truth they be as dangerous and as hateful, will sooner ensnare & infect you, by an insensible chilling of your spirits, & by taking off the edge of your zeal which you had to the power of godliness: And so by little and little draw you to a remissness, and indifferency in Religion, and to a love of the world. If you shall think, that by keeping evil company, you may convert them, and draw them to goodness; be not deceived: It is presumption so to think▪ Hath not God expressly d Pro. 23. 20. forbidden you such company? If you be not necessarily called to be in sinful company, you may justly fear that you shall be sooner e Psa. 106. 34. 35. perverted, and made naught by their wickedness, than that they should be converted and made good by your holiness. Secondly, when by reason of common occasions in respect of the affairs of your calling, general, or particular, in Church, Commonwealth, and Family, you cannot shun ill company: Look, (1) that in special sort your conversation be c 1 Thes. 4 12. honest, d Phil. 2. 15 16. Eph. 5. 15, 16. unblameable, & harmless, even with a Dovelike e Mat. 10. 16. innocency, that by your good example, they may f 1 Pet. 3. 1 without the Word be brought to the Word, and to a love of the power and sincerity of that true Religion which you profess. Howsoever, g 1 Tim. 5. 14. give no advantage to the adversary to speak evil, either of you, or of your Religion; but, by a holy life, s 1 Pet. 2. 15. stop the mouths of ignorant and foolish men: or if they will notwithstanding speak against you; this your holy life t 1 Pet. 3. 16. shall shame all that blame your good conversation in Christ jesus. (2) Be u Col. 4. 5. Mat. 10. 16. wise as serpents: Walk warily, lest they bring you into trouble, and do harm you: but especially lest they infect you with their sin; for x 1 Cor. 5. 6 a little leaven will quickly sour the whole lump. That you may not be infected How to be kept from infection of sin by ill company. by that ill company which you cannot avoid; use these preservatives: (1) Be not y Rom. 11. 20. high minded; but fear, lest you do commit the same, or the like sin; for you are of the same nature, and are subject to the same, and like temptations. He that seeth his neighbour slip and fall before him, had need to z 1 Cor. 10 12. ta●● heed l●st he himself fall. (2) Your soul, (like the riotous soul of Lot) must be i 2 Pet. 2. 8 Psal. 119 136, 158 vixed daily with seeing and hearing their unlawful deeds. (3) Raise your heart to a sensible loathing of their sin; yet have k jud. 22. 23 compassion on the sinner, and, so far as you have calling, l 2. Thes. 3 14, 15 admonish him as a brother. (4) When you see or hear any wickedness, lift up your heart to GOD, and before him m Psal. 120 5, 6 confess it, and disclaim all liking of it, pray unto God to keep you from it, and that he would forgive your companion his sin, and give unto him grace to repent of it. Lastly, though you may converse with sinful company (when your calling is to be with them) in a common and ●older kind of fellowship, by a common love, whereby you do wish well to all, and would do good to all; yet you must not converse with them with such special and intimate Christian familiarity, and n Psal. 16. 3 delight, as you do with the Saints that are excellent. Thus do, and the Lord can and will keep you in the midst of Egypt, and Babel, as he did joseph, and Daniel, if he call you ●o it. Thirdly, As soon as possibly you can, o Pro. 14 7 depart out of their company, when you find not in them the ●…ppes of knowledge; or when they ●…ny way declare that they have only a p 2 Tim. 3 5 form; but deny the power of godliness. From such turn away, ●aith the Apostle. And so use the preservatives prescribed, or any other whereof you have proof, that you depart not more evil; or less good, then when you ●ame together. SECTION 3. How a man should carry himself towards good company. NOw touching good company. First, q Psa. 163 highly esteem of it, and much desire it. For you should r 1 Pet. 2. 17. love the brotherhood, howsoever the world scoff at it; and s Heb. 10. 25. forsake not the fellowship, or consorting with the godly, as the manner of some is: But (with David) as much as may be, t Psal. 119. 63. be a companion with them that fear God. Secondly, when you are in good company, you must express all brotherly love; improving your time together for your mutual good, chiefly in the increase of each others u Rom. 1. 11, 12. faith and holiness, x Heb. 10. 24. provoking one another to love, and to good works. Then you love brotherly, (1) When you love them out of a a 1 Pet. 1. 22. pure heart fervently, which ●s, when you love them, because they are brethren, b Heb. 3. 1. partakers of the same Faith and Spirit of Adoption, having the same Father, and being of the same c Gal 6. 10 household of faith with you. (2) When you love them not only with a love of humanity, as they are men, (for so you love all men, even your enemies;) nor yet only with a common love of Christianity, wherewith you love all professing true Religion, though actually they show little fruit and power thereof; but with a specialty 1 Pet. 1. 22 1 Pet. 4. 8. of love, for kind, spiritual; and for degree, more abundant. Therefore it is called d Rom. 12. 10. brotherly kindness, and a servant love, distinct from charity, or a common love, 2 Pet. 1. 7. Where this love is, it will knit hearts together, like c 1 Sam. 18 1. jonathans and Davids; making you to be of d Act. 4. 32 Benefits of brotherly love. one heart and soul. It will make you enjoy each others society with spiritual e Psal. 16▪ 3 delight: It will make you to bear one with another; and to f Gal. 6. ● bear each others burdens. It will make you to communicate in all things communicable, with gladness, and g Act. 2. 46 singleness of heart, as you are able, and that by a h Gal 6. 10 speciality, beyond that which you show to them which are not alike excellent. Yea it is so entire and so ardent, that you will not hold your life to be too dear, to lay down 1 joh. 3. 16 for the common good of the brethren. When therefore you meet How brotherly love is expressed. with those that fear God, make improvement of the Communion of Saints, not only by communicating in natural, and temporal good things as you are able, and as there is need; but especially in the communion of things spiritual, i jude 20. 1 The. 5. 11 edifying yourselves in your most holy faith, by holy speech and conference, and in due time and place) in reading the holy Scriptures & good Books, and by prayer, and singing of h Col. 3. 16 Rules of singing. Psalms together. That your singing may please God, and edify yourself and others, observe these: Sing as in God's sight, and, in 1 Psal. 30. 4. matter of prayer & praise speak ●o God in singing. The matter of your Song must 2 Col. 3. 16 be spiritual, either indicted by the Spirit, or composed of matter agreeing thereunto. You must sing with understanding. 3 1 Cor. 14. 15 You must sing with judgement, 4 being able in private to make choice of Psalms befitting the present times and occasions; And both in private and public to apply the Psalm sung to your own particular, ●s, when & how ●o pray and praise in the words of the Psalm, taking heed that you do not apply the imprecations made against the enemies of Christ and his Church in general, to your enemies in partilar; also know how to confirm your faith, and incline your will and affections when you sing the prophecies of Christ, promises, threats, commands, mercies, judgements, etc. You must make melody to the Lord in your heart, which is 5 Col. 3. 16. done (1) by a Psa. 57 7. preparing and setting the heart in tune, it must be an honest heart: (2) the heart must be b Psa. 25. 1. lift up, (2) the c 1 Cor. 14 15. mind intentive, (4) the affections fresh and d Psa. 33. 3 Rev. 14. 3. new (the heart believing) and, in matter of praise and thanks, e Psa. 84. 1. joyous. Lastly, the voice must be distinct, 1 and tuneable. Lose not your short and precious time, with idle compliments, worldly discourses, or talk of o 1 Tim. 5. 13. other men's matters and faults; nor yet * Act 17▪ 21 Athenian-like in a barren and fruitless hearing and telling of news, out of affectation of strangeness, and novelty. But ●et the matter of your talk be, ●ither of God, or of his Word and ●ayes wherein you should walk; ●r of his works of Creation, Preservation, Redemption, Sanctification, and Salvation; of his judgements which he executeth in the world, and of his mercies showed towards his people: or matter of Christian advice, either of the things of this life, or of that which is to come. Impart also each to other the experiments and proofs you have had of God's grace and power, in this your Christian warfare. And (as there shall be cause) k 1 Thes. 5 11. 14. Means to live, and love brotherly. Exhort, admonish, and comfort one another. To do all these well, it will require a specialty of godly wisdom, humility, and love. If these three be in you and abound, your society will be profitable: The strong will not l Rom. 14. 1. 3. despise the weak, neither will the weak judge the strong. You will be far from m 1 joh. ● 10 Rom. 14. 13. 19 putting a stumbling-blocke, or an occasion to fall in your brother's way, but you will follow after the things which make for peace, and things wherewith you may edify one another. You will then n Rom. 15. 1, 2, 3 bear with each others infirmities, and not seek to please yourself, but your neighbour, for his good to edification. You must first be wise to make choice, not only of such matter of speech as is good and lawful, but such as is fit, considering the condition and need of those before whom you speak. In propounding questions, you must not only take heed that they be not o 2 Tim. 2. 23. vain, ●colish, and needless, such as p Tit. 3. 9 engender strife, and do q 1 Tim. 1. 4 minister and multiply questions, rather than godly edifying; but you must be careful that they be apt, and pertinent, both in respect of the person to whom they are propounded, & in respect of the person or persons before whom they must be answered. Some men have special gifts for one purpose, some for another. Some for interpreting Scripture; some for deciding of controversies; some for discovering Satan's methods and enterprises; some are excellent for comforting, and curing afflicted and wounded consciences; some are better skilled & more exercised in one thing, than in another. And some also of God's dear children, as they are not able to ●eare r Mat. 9 15 16, 17. all exercises of Religion, so neither are they capable of hearing and profiting s Heb. 5. 11 12▪ 13. by all kind of discourses of Religion. If this were wisely observed, Christian con●rence would be much more ●uitfull than usually it is▪ Secondly, you must be lowly●●ded, and of an humble spirit, or t Rome 12. 3 presuming above your gifts ●nd calling. When you speak ●f the things of God, be reverend, serious, and sober, keeping yourself within your 2 Cor. 10 13 sine, both of your calling, and the measure of the knowledge and grace which God hath given you, speaking positively, and confidently only of those things which you clearly understand, and whereof you have experience, or sure proof. Think not yourself too good to x Act. 18. 26 learn of any, neither harden your neck against the admonitions and reproofs of any. If you have an humble heart, you will do as David did, when he was admonished and advised by a woman. He saw God in it, and blessed him for it, he received the good counsel, and blessed it, he took it well at Abigails hands, and blessed her. Now blessed be 1 Sam. 25 32, 33 God which hath sent thee to meet me this day (saith he) and blessed be thy advice, and blessed be thou which hast kept me this day from coming to shed blood, etc. Thirdly, there will be need of the exercise of much servant love and charity, even amongst the best. For sith that Satan doth spite all good company, and good conference, he will cast in matters of jars, difference, and discord. And because the best men differ in opinion, (though not in fundamentals, yet) in Ceremonies, and less necessary points of Religion; and for that they all have infirmities, and, while the relics of corrupt nature are in them, are subject and apt to mistake and misconstrue one another's actions and speeches, as also the ends of their actions and speeches; you will need that this bond of love be strong, that it be not broke asunder by any of these, or any other means: but that you remain fast and sweetly Ephe. 4. 3. knit together in the unity of the Spirit, through this bond of peace. I commend this Christian society Othermotives to brotherly love. in brotherly love the rather, because, 1. there is nothing giveth a more sensible evidence of your conversion, and translation from death to life than this. 2. Nothing doth more further the increase 1 joh 3. 14 Acts 2. 44, to 47. Acts 4. 32, 33 Note. and power of godliness in any place or person then this. For let it be observed, though there be never such an excellent Ministry in any place; you shall see little thriving in grace amongst the people, until many of them become of one heart; showing it by consorting together in brotherly fellowship, in the Communion of Saints 3. Nothing bringeth more feeling joy, comfort, and delight (next the communion with God i● Christ) than the * Psa. 16. 2. Acts 2. 46, 47. actual communion of Saints, and the love of brethren. It is the beginning of that our happiness on earth, which shall be perfected in Heaven. It is for kind the same, that only differeth in degrees. And, to conciude this subject, What must be done after aman hath been in company. after that you have been in company, good or bad, it will be worth your while to examine how far forth you have hindered any evil in other, & have preserved yourself from evil: how far you have endeavoured to do good to others, and how much you have bettered yourself in knowledge, good affection, zeal, or any other good grace, by your company; and according as you find, let your heart check, or cheer you. CHAP. X: How a man should carry himself as in God's sight, when things go well with him. SECTIONI. When at any time you Rules of a holy carriage, when things succeed well. prosper in any thing, and have good success, that you may therein walk according to God: First, Take heed of committing those sins whereto man is most apt, when his heart is fatted with prosperity. Secondly, be careful to produce those good effects, which are the principal ends why God giveth good success. The sins especially to be shunned, are (1) a Pro. 30. 9 Denying of God, by b Deu. 6. 12 forgetting him and his ways, c Deut. 32. 15 departing from him, when you are fat like jesurun, taking the more d job 21. 14 licence to sin, by how much you shall prosper more in the world. (2) e Dan. 4. 30 Hab. 1. 15 16 Ascribing the praise of success to yourself or to secondary causes, sacrificing to your own net. (3) f 1 Tim. 6. 17 High mindedness, thinking too well of yourself, because you have that which others have not, and despising and thinking too meanly of those, which * 1 Cor. 11 22 have not as you have. (4) If riches increase, or if you thrive in any other earthly thing, g Ps. 62. 10 1 Tim. 6. 17 set not your heart thereon, either in taking too much h job 31. 25 delight therein, or intrusting thereupon. Holy job, and good David were in some particulars over-taken with this latter. When job was warm in his nest, he did hatch this secure conceit, that he should dye in his nest, and multiply job 29. 18 his days as the sand. And David Psal. 30▪ 6 in his prosperity said, he should never be moved. But the LORD by afflictions taught them both to know by experience, how vain all earthly things are to trust unto, and ingeniously to confess their error. I reduce the good effects, which The good effects of prosperity are the principal ends why God giveth good success, unto these two heads: (1) professed praise and thanks to God. (2) Real proofs of the said thanks, in well using and employing this good success for God. Praise and thanks. Reason's why God is to be praised, and thanked▪ First, praise and thank God. For (1) it is the chief and most lasting service & worship, which God hath required of you. (2) It is i Psal. 29▪ 2 most due, and due to him only, he only is k Rev. 11. Rev 5. 1● worthy, for l Rom. 11. 36. of him are all things, and he is called the God of praises. (3) It is the end m Pro. 16. 4 why God doth declare his excellency and goodness both in his Word and Works, that it may be matter of praise and thanks, also why he hath given man an hart to understand, and a tongue to speak, that for them, and with them, as by apt instruments they might acknowledge his goodness and excellency, thinking, and speaking to his praise and glory: wherefore David speaking Psal. 57 ●. compared with Ps. 16 9 and Act. ● 26. Psa 108. 1. to his heart, or tongue, or both; when he would give thanks, saith, Awake my glory, and I will give praise. (4) There is not any service of God more n 1 Tim. 4. 4 beneficial to man, than to be thankful. For it maketh those gifts of God which are good in themselves, to be good to you, and they are the best continuers of good things to you, yea, Thanks are real requests, and the o Phillip 4. 6, 7. best security you can have: for God will not withdraw his goodness from the thankful. This Praise and Thanks is a religious service, wherein a man maketh known to God, that he acknowledgeth every good thing to come from him, and that he is worthy of all praise and glory for the infinite excellency of his Wisdom, Power, Goodness, and of all his other holy and blessed▪ Attributes manifest in his Word and Works; and that he for his part standeth wholly beholding to God, for all that he hath had, now hath, and which hereafter he hopeth to have. Praise and Thanks go together, and do differ only in some respect. The superabundant excellency in God, showed by his Titles and Works, is the object of praise. The abundant goodness of God, showed in those his Titles 1 Chr. ●●. 11, 1●, 13. Psal. 8 1▪ 9 and Works, to his Church, to you, or to any person, nothing to which you have reference, is the object and matter of your thanks. These things concerning praise 1 Chro. 29 14 and thanks, are needful to be known and observed. First, Who must give praise What is requisite in praise and thanks. and thanks? Namely, you, and all that have understanding and p Ps. 150. 6 breath, must praise the Lord. Secondly, To whom praise and thanks are due? q Ps. 50. 14 Psal. 115. 1 Only to God; Not to us, not to us (saith the Church) but to thy Name give glory. Thirdly, By whom must this Sacrifice of thanks be offered? Even r Eph. 5. 20 Heb. 13. 15 by Christ only, the only high Priest of our Profession, out of whose golden Censer our prayers and praises ascend, and are sweetsmelling to GOD, as s Rev. 8. 3, 4 Incense. Fourthly, For what must we praise God, and give him thanks? We must praise him in all his works, be they for us, or against us; we must thank him t Eph. 5. 20 for all things spiritual and temporal wherein he is any way good unto us. Fifthly, With what must we praise and thank him? Even u Ps. 10▪ ● with our souls, and all that is within us, and with all that we have. We must praise and thank GOD with the inward man, praise him with the Spirit, and with the understanding; praise him 1 Cor. 14. 1● with the will, praise and thank him with the affections, with all love, desire, joy, and gladness, praise him with the whole hart. We must likewise praise him with the outward man, both with tongue & hands; our words Psal. 35. 28 and our deeds must show forth his praise. When our thanks are cordial, oral and real, than they make a good harmony, and sweet melody, most pleasant in God's ears. Sixthly, When must we give thanks? * Eph 5 20 Psa. 55. 17. Ps. 119. 164 Ps. 104. 33. Always, Morning, Evening, Noon, at all times, as long as we live, and have any being, we must praise him. Seventhly, How much? We must praise and thank him x Psa. 48. 1. abundantly. We must endeavour to proportion our praise to his worthiness and goodness: As we must love him, so we must thank him with all our soul, and with all our strength. There is no sin more common than a Luk. 17. 17, 18. unthankfulness, for scarce one of ten give thanks, and that one which doth give thanks, besides many other his errors in thanksgiving, doth not thank God for one mercy among twenty. Many in distress will pray, b Hos. 7. 14 or cry, and bowl at least, as they in Hosea, for Corn, and Oil, but who returneth proportionable praises to his prayers? Whereas a man should be oftener in thanks, than in prayers, Psal. 59 10 because GOD preventeth our prayers with his good gifts a thousand ways. Take heed therefore that you be not unthankful. It is a most base, hateful, and damnable wickedness. For he that is unthankful dissuasives from unthankfulness. to God, is (1) A most dishonest and disloyal man, he is injurious to God, in detaining from him his due, in not paying his Tribute. (2) He is foolish and improvident for himself; for by not paying his reut of thanks, and for not doing his homage, he c Deut. 28. 47, 48. Hol. 2. 8, 9 forfeits all that he hath into the Lords hands, which forfeiture, many times, he taketh: But if he do not presently take the forfeit, it will prove worse to the unthankful in the end. For prosperity, severed from thanksgiving, always * Hos. 4. 7. Rom. 1. 21. increaseth sin, and prepares a man for greater destruction. The more such a one thrives, the more doth pride hardheartedness, and many other noisome lusts grow in him. This unthankfulness is the high way to be given over to d Rome 1. 21. to 19▪ a reprobate sense. e Ps. 69. 22. Such prosperity always ways proves a snare, and endeth in utter ruin. For the f Pro. 1. 32 prosperity of fools shall destroy them. And when the wicked prosper, it is but like sheep put into fat pastures, g jer. 12. 1 2, 3 that they may be prepared to be plucked out for slaughter in the day of slaughter. An unthankful man is, of all men, most unfit for to go to heaven. Heaven can be no heaven to him: for there is praising of God continually. Now to whom thanksgiving and singing of the praises of God is tedious, to him heaven cannot be joyous. It doth concern you therefore, that you be much and oft in thanks and praises unto GOD. For this cause, do these things: (1) work your heart to a resolution and longing so to do. (2) Beware of, and remove impediments to thankfulness. (3) Improve all good furtherances thereunto. For the first, Consider that besides Motives to thankfulness that thanks is the best service, being the end of all other worship, and is God's due, and is the end why God giveth matter, for which, and meanesby which we should be thankful; and besides that, nothing is more beneficial than thankfulness, nor more mischievous than unthankfulness, as hath been already noted; to add more force with them, consider these motives; Harty and constant thankfulness is a testimony of uprightness; it doth excellently h Psal. 33. 1 become the upright to be thankful. It is all the homage and all the service which God requireth at your hands, for all the good that he bestoweth on you. It is i Ps. 147. 1 pleasant and delightful. It is possible and easy through the grace of God's Spirit. It is a small matter, to what God might exact; even as an homage-penny, or peppercorn. Thankfulness doth fat, elevate, and enlarge the soul, making it fruitful in good works, no duty like it. For the thankful man (with David) is oft consulting with himself, k Psal. 116 12. what he shall render to the Lord for all his benefits to him. Lastly, this spiritual praise and thanks to GOD by Christ, is the beginning of heaven upon earth, being part of the communion and fellowship which we have with God while we live here. It is that everlasting service which endureth for ever. Secondly, when you have Impediments to thankfulness. wrought the heart unto a good will to be thankful, then sh●nne the impediments thereunto. Amongst many take heed especially of these, (1) Ignorance, (2) Pride, (3) Forgetfulness, (4) Doubting of God's love, (5) Over-eager affection to the benefits received, especially to such as are temporal. First, If you be ignorant of the excellency and worth of good things bestowed, or i● you misprise things, preferring natural, temporal, or common gifts, before spiritual, eternal, and special graces, peculiar to GOD'S children, you can either give no thanks at all; (for who can give thanks for that he esteemeth worth little or nothing?) or if you do give any thanks, it will be preposterous, giving thanks for temporal blessings sooner, and more, then for spiritual, and eternal. Moreover, though you do know each good gift according to its due value; yet if, through ignorance you mistake the Giver, you will bestow your thanks upon men, and inferior creatures, upon second causes: but not on God, who is the l jam. 1. 17 Giver of every good and perfect gift. Secondly, If you be proud and highly conceited of your worth and good deservings, you will expect greater matters than God will think fit to give; as m 2 Kin. 5. 11, 12. Na●man did, before he was cleansed; and when you miss of your expectation; you will be so far from thanks, that you will mutter and complain. Thirdly, Though you know the worth of the gift, and do know the Giver; also do think yourself unworthy of the gift; yet if you have not these good gifts of God in actual remembrace; if you have forgotten them, and they be out of mind, how can you be actually thankful? Therefore when David calleth upon himself to be thankful, he saith, n Ps. 103. 2 Forget not all his benefits. Fourthly, Suppose that you know well the worth of the gift, and do judge yourself less than it, and remember well that you received it of God; yet if through doubting of God's love, and through misbelief, you think that God doth not give it to you in love and mercy, but in wrath, as he gave o Ho. 13. 11 Israel a King; your heart will sink, and be so clogged with this fear, that you cannot raise it up to thanks, for any gift which you conceive to be so given. Fiftly, Suppose that you quit yourself of all the former impediments; yet, if you be over-eagerly affected with the gift, you will in a kind of over-ioyednesse be so taken up with it, that (as little children, when their parents give them sweetmeats, or such things as they most delight in, fall to eating of the sweetmeat, and run away for joy, before ever they have made a leg, and shown any sign of thankfulness) you will easily be overtaken in this kind, and neglect God that gave it. The furtherances of thankfulness, Furtherances of thankfulness are most of them directly contrary to the former hindrances; of many, take these: First, Get sound knowledge of God, and of his p Psal. 8. infinite excellencies and q Mat. 6. 13▪ Rom. 11. 36 absoluteness every way, & of his independency on man, or any other creature: whence it is that he r Psal. 50. 12▪ 15. 1 Chro. 29 14, 15, 16. needeth not any thing that man hath, or can do, neither can he be beholding to man: But know that you stand in s Act. 14. 17 Act. 1●. 28. need of God and must be beholding to him for all things. Know also that whatsoever God doth, by whatsoever means it be, he doth it t Isa. 43. 25 Hos. 14. 4. from himself, induced by nothing out of himself, being free in all that he doth. Know likewise, that whatsoever was the instrument of your good, God was the Author both of the good, and of the instrument. Next, Fill yourself with a due jam. 1. 17. knowledge of the full worth and excellent use of God's gifts, both common, and special. Wealth, honour▪ liberty, health, life, senses, limbs, wit, and reason, etc. considered in themselves, and in their use, will be held to be great benefits, but if you consider them in their absence, when you are sensible of poverty sickness, and the rest; or if you be so blessed, that you know not the want of them; then if you shall advisedly, and humbly look upon the poor, base, imprisoned, captives sick, deaf, blind, dumb, distracted etc. u Heb. 13. 3▪ Putting yourself in their case, you will ●ay that you are unspeakeably beholding to God for these corporal and temporal blessings. But chiefly learn to know, a●d consider well, the worth of spiritual blessings: x Phil. 4. 7. One of them, the peace of God, passeth all understanding. To enjoy the Gospel upon any terms, to have ●●●vation, such a salvation, offered by Christ, to have faith, hope, love, and other the manifold saving graces of the Spirit, though but in the least measure, in the very first seed of the Spirit, though no bigger than a a Luk. 17. 6▪ grain of Mustardseed, with never so much outward affliction, is of such value, and consequent, that it is more than b 1 Cor. 2. 9 eye hath seen, ear hath heard, or ever entered into the heart of man. For besides that the least grace is invaluable in itself; it doth give proof of better gifts, namely, that God hath given his Spirit, hath given Christ, and in him, hath given himself a propitious, and gracious God, & hath given c Rom. 8. 32 all things also. When you know God aright, & his gifts aright, knowing all things in God, and God in all things, than you will be full of praises and thanks. Secondly, Be d 1 Chr. 29 13, 14 low and base in your own eyes. Let all things be base in your eyes, in comparison of God, account them e Psa. 146. 1, 3 Psa. 33. 16, 17 worthless and helpless things without him. judge yourself to be, as indeed you are, f Gen. 32 10 less than the least of God's mercies: For what are you of yourself, but a compound of dust and sin, unworthy any good, worthy of all misery? You stand in need of God, ●he not of you; g Lam 3. 22 It is his mercy that you are not consumed. When you can be thus sensible of your own need, and that help can come only from God, and that you are worthy of no good thing; than you will be glad, and thankful at heart to God for any thing. An humble man will be more thankful for a penny, than a proud man will for a pound. Thirdly, Call all the forementioned knowledge of God and of his gifts, into fresh memory. Commune with your soul, and cause it to represent lively to your thoughts, what God is in himself, what to his Church and to you, h Ps. 139. 17 how precious his thoughts are to you-ward. Tell yourself oft what i Psal. 40. 5 God hath done, and what he will do for your soul. Call to mind with what variety of good gifts he doth store his Church, & bless you: you will find that they will pass all account and number. When withal you call to mind that God is free in all his gifts to you, who are unworthy the least of them; If you would cause yourself to dwell upon these, and the like thoughts; they would work in you an holy rapture, and admiration, out of which you shall with David break out into these or the like praises: k Psalm. 8. Oh Lord, our Lord, how excellent is thy name in all the earth! I thank thee, I praise thee, I devote myself, as l Rom. 12. 1 my best sacrifice to thee, I will bless thy Name for ever and ever. Fourthly, Be persuaded of God's love to you in these good things, which he giveth unto you: First, he loveth you as his creature; and if only in that regard, he doth preserve you, and do you good, you are bound to thank him. Secondly, you cannot know but that he loveth you with a special love to Salvation; Gods revealed 1 joh 3. 16. 1 Tim▪ 2. 4 will professeth as much, you must not meddle with that which is secret. I am sure he maketh proffer of his love, and you daily receive tokens of his love, both in means of this life, and that which is to come. Did not he love you, when out of his free and everlasting good will towards you, m joh. 3. 16 He gave his Son to die for you, that you believing in him, should not dye, but have everlasting life? What though yet you be in your sins? Doth he not bid you n Hos. 14. 2, 4. turn? and hath he not said, ●hee will love you freely? What though you cannot turn to him, nor love him as you would? yet endeavour these in the use of all good means, to be, and do, as God will have you, then doubt no●, but that GOD doth love you; and you must wait, till you see it in the performance of his gracious promises unto Signs to know when God giveth good things in 〈…〉. you. But if you would consider things aright you may know certainly, that the good things you have received of God, are bestowed in love to you; I will only ask these Questions: Hath God's mercy made you to bethink yourself of your duty and obedience to God, have you had a will to be thankful upon the thoughts thereof? or if you find a defect and barrenness herein; hath not this unfruitful and unthankful receiving of good things from God, been a great burden and grief of heart to you? If yea, this is an evident sign, that God gave those good things to you in love, because this holy and good effect is wrought in you by them. Again; D●● you love God? would you love God, and his ways, and Ordinances yet more? This proveth that God loveth you; for o 1 joh. 4. 10. 19 〈…〉 man can love God, till God have first loved him. Likewise, do you love the p 1 joh. 4. 7 children of God? The● certainly you are God's child and are loved of God; By these you have proof of your calling and election, how that you are now q 1 joh. 3. 14. translated from death to life: after which time, though God may give you many things in anger, as a father giveth correction, yet he never giveth any thing in hatred and in wrath, as he doth to his enemies. r Rom. 8. 28 All things works together for good to them that love God: therefore whatsoever he giveth to such, is in love. Fifthly, Prefer the honour and 5 glory of God before, and above all things that may be beneficial to yourself: prefer likewise the kindness, and love of God in the gift, far above the gift itself; than you will never be so taken up with the enjoyment of the gift, as to forget to give praise and thanks to the Giver. Sixthly, unto the former helps 6 ●dde this: take upon you with ●n holy imperiousness over your soul, charge yourself to be thankful; and, sith you have good reason for it, take no nay. Say with David, s Ps. 103. 1. Bless the Lord, O my soul, and all that is within me, bless his holy Name, etc. Lastly, to all other means, join earnest prayer to God, to give you a thankful heart. It is not all the reasons you can allege for it, nor at the moral persuasions you can propound to your soul can work it, (though these be good means, yea, God's means▪) if you go about to work your heart to it in the power of your own might, all will be in vain. For as you cannot pray but by God's Spirit, so neither can you give thanks but by the Spirit▪ Therefore, say as David did: t Psal 51. 10. 15. Renew (O Lord) a right spirit in me; and, open my lips, that my mouth may show forth thy praise. SECTION 2. Touching proofs of Thanks. IT is not enough to profess How a man may approve his thanks. and utter praise and thanks to God; you must give proof of it. First, a Rom. 12. by devoting and giving yourself to God, to be at the will of him, who is your Sovereign Lord, who giveth you all that you have, who is always giving unto you, and always doing you good, b Psa. 11●. 14. Pay your vows to him that performs his promises to you. Let it appear that you acknowledge him to be such a one, as you say in your praises, and that you stand bound and beholding to him indeed, as you say in your thanks; in that you carry yourself in your life towards him, as to him who only is Excellent, who only is God, who is your God, the God of your life and salvation; and that, in all holy service, and in all holy living. For Thankes-doing is the proof and life of thanksgiving, and it is a divine saying, The good life of the Thankful, is the life of Thankfulness. Wherefore every new mercy should quicken your resolution to persevere and increase in well-doing, serving God the rather c Deut. 28. 47. with gladness of heart, because of the abundance of all things. Secondly, Do good with those blessings, which God giveth you. For every d 1 Cor. 12. 7. good gift is given to a man to profit withal, not only himself, but every member of that body, whereof he is part. Whatsoever good gift God hath given you, whether corporal, or spiritual, it must be employed to God's glory, and to your neighbours good, as well as to your own, as God shall minister opportunity. If riches (and the same must be understood of health, strength, wisdom, skill, etc.) be given to you, you must e Pro. 3. 9 honour God therewith: and as f 1 Cor. 16 2. God doth prosper you in any thing, you must communicate to them that need; as to the poor, sick, weak, simple, and ignorant. If God give knowledge, faith, spiritual wisdom, ability to pray, or any other of his rich graces, you must not hoard them up, and keep them reserved for your own private benefit; but you must communicate them to others, and improve them for the good of others; for the procuring their spiritual good, and edifying them in faith, hope, and love. By communicating your goods and common gifts of God in this sort, you make yourself g Luk. 16. 9 friends with them, against a day of need; and when you honour GOD, and do good with any the talents which GOD putteth into your hand to trade with, than you make the best improvement of them. He who thus maketh God his friend in his prosperitte, shall certainly find him to be his sure friend in adversity in this life: and when he shall be put out of his Stewardship at death, than h L●k. 16. 9 he shall be received into the everlasting habitations. When, the more you prosper, the better you desire and endeavour to be, and to do more good, this is an infallible proof of true thankfulness, and is an evident sign that you walk with God in prosperity, as he would have you. Give all diligence therefore, to learn this lesson, i Phil. 4▪ 12 how to be full, and how to abound; But know it can be learned no where but in Christ's School, and can never be practised but by Christ's strength. This is it which the k Phil. 4. 12. 13. Apostle had learned, and said, he was able to do it through Christ that strengthened him. It is a most needful and high point of learning, to be instructed, and to know, every where, and in every thing how to be full and to abound: of the two, it is more rare, and more difficult, then to know how to be abased, and to suffer want, which shall be the subject of the next Chapter. CHAP. XI. How to walk as in God's sight, under crosses in all adversity. SECTION 1. EVery day will bring forth a Ma●. 6. 3● his evil, and cross, whether lighter & ordinary, or more heavy and rare. The first sort riseth partly from the common frailties of the perverse natures of them with whom you shall converse, and partly from your own, as from tetchinesse, and aptness to take things in ill part. Such are discourtesies from those of whom you looked for kindness; Imperiousness, and too much domineering of Superiors; sullenness, negligence, and disregard from inferiors; an awkewardnesse and crossness in the persons and things with which you have to deal. Touching these, the Rule is: Lay not these to heart, too Rules concerning lighter crosses. near you, Make them not greater than they be, through your impatiency (as many do) who, upon every light occasion of dislike cast themselves into such an Hell of vexation and discontent, that all the blessings they receive that day, are scarce observed, or can make their lives comfortable. Whereas Wisdom should prevent, and Love and Wisdom should cover and pass by most of these; seeing, as if you saw not: or if you will give way to any passion at these, let it be with hatred of their and your sin, which is the cause of these, and all other crosses. These should occasion you to pity, and pray for them that give you this offence, and for yourself, who many times without cause take offence. You may (if need require) show your dislike, and admonish the offender, if so be you do it with b jam. 3. 13 meekness of wisdom: but learn hereby to warn yourself, that you give not the like offence. But whether your crosses and Rules how to bear all crosses. afflictions be seeming only, and in conceit, or indeed; whether from God immediately, or from man; whether light or heavy, follow these directions: 1. Be not transported with passion and choler like c Gen. 4. 23, 24. proud Lamech, and d jonas 4. 7, 8, 9 froward jonas. 2. Be not overwhelmed, or eaten up with grief, like e 1 Kin. 21. 4. covetous Ahab, and f 1 Sam. 2● 37. foolesh Nabal: But 3. Bear them patiently. 4. Bear them cheerfully and thankfully. 5. Bear them fruitfully. Now to help you, that passion and heat of anger kindle not, or at least break not out, or last Remedies not. against sin full anger. First, Convince your judgement thoroughly, that passion and rash anger is g Mat. 5. 22 Eccles. 7. 9 forbidden and hated of GOD. It is a fruit of the * Gal. 5. 20 flesh. A work of the h jamoes 3. 14, 15. Devil. Bred and nourished by l Pro. 21. ●4 pride, k Pr. 14. 29 folly, and l jonas 4. 1, 2, 3. self-love. Also that it surpriseth all the powers of right reason, putting a man besides himself, causing him to abuse his tongue, hands, and the whole man, making him like a fool, to let fly and cast firebrands at every thing which crosseth him, and that not only against his neighbour and m 1 Sam. 20. 30. 33. dearest friends, but against God himself. n jon. 4. 9 Consider likewise that it maketh a man out of case to o 1 Tam. 2. 8 ● pray, hear the p 1 Pet. 2. 1 jam, 1. 19 Word, or to perform any worship to God, and unfit to speak, or hear reason, or to give or receive good counsel. God barreth such as are froward, the q Pr. 2●. 14 company of good men, and saith, That such a one doth r Pr. 29. 22 abound in transgression, & that there is s Pr. 29. 20 more hope of a fool than of him. Wherefore he must needs be exposed to all the just t Pr. 19 19 judgements of God, temporal and eternal. By these and such like thoughts, work yourself to an ill opinion of this vice, and to such a loathing of it, that you may beware and shun it. Secondly, Observe watchfully when anger beginneth to kindle and stir in you, and before it flame & break forth into tongue or hand; set your reason a-work, let it step before it, to hold it in and bridle it. Nay, set Faith a-work, having in readiness, and calling to mind, such pregnant Scriptures as these: u Eph. 4. 26 Be angry, but sin not. And, x Eccl. 4. 9 Anger resteth in the bosom of fools. And say thus, Shall I sin against God? Shall I play the fool? Then you sin, and play the foole in your anger, first, when it is without cause, as, when neither Rules showing when a man sinneth in his anger. GOD is dishonoured, nor your neighbour or yourself indeed injuried; when it is for trifles, and only because you are crossed in your will, and desire, and the like: but chiefly when you are angry with any y 1 Kin. 22 24. 26. for welldoing. Secondly, though you have cause, yet if it be severed from love to the person of him with whom you are angry, so as you neglect the common and needful offices thereof. Thirdly, when it exceedeth due measure, as when it is overmuch, and overlong. Fourthly, it is sinful when it bringeth forth evil, and unseemly effects, such as neglect, or ill performance of duty to GOD, or man; also when it breaketh out into loud, clamorous, reviling, or snappish peeches, or into stamping, sta●ing, flinging, churlish, sullen, or dogged behaviour, or when it breaketh out into any injurious act. Thirdly, If you cannot keep anger from rising, and boiling within you, yet be sure that you bind your tongue and hand to the good behaviour. Make a Covenant with them, & charge them not to show it, nor partake with it any farther than considerate reason, and good conscience shall advise you. Set a Law to Psal. 39 1. Psa 14 1. 3. yourself, that you will not chide, nor strike while you are in your scalding heat of anger. If there be cause of either, defer it until you be yourself. If you say, that if you do them not in your heat, you shall do neither. I answer, that in saying so, you discover a great deal of impotency, folly, & corruption. I am sure you never do them well in passion. And conscience of duty should lead you to chiding, and correcting, when there is cause, not passion: for, in it, you serve and revenge yourself upon the party, but not God. Fourthly, Both before and when you are in a chafe. See GOD by the eye of your Faith coming in, hearing you, and looking upon you. This will Psa. 11. 4, 5 make you whist, and quiet, causing you not only to hold your hands and tongue, as you find by experience you use to do, when some reverend friend cometh in; but this will cool and abate your very inward heat and passion. Fif●ly, if you feel your corruption and weakness to be such, and the provocation to anger to be so great, that you fear you cannot hold, then if it be possible, avoid all occasions of anger, remove yourself, but in a peaceable and quiet manner, from the person, object, or occasion thereof. And at all times b Pro. 22. 24, 25. shun the company of an angry man, as much as your calling will give you leave, lest you learn his ways. Sixthly, Howsoever it may happen that anger do kindle in you, and break out; Be sure that you●u●d●e it before it grow into hatred of him with whom you are angry. For this cause, c Eph. 4. 26 Let not the Sun go down upon your wrath, you know not what hatred it may hatch before morning. And the best means which I know to subdue it, is, If you find your heart to boil against any, d Mat. 5. 44 pray heartily to God for him in particular for his good: this you are commanded. And be so far from seeking revenge, that you force yourself to be loving and kind, showing all good offices of love with wisdom, as you shall have occasion; overcome evil Rom. 12. 17 20, 21. with good. Pray also to God for yourself, that he would please to subdue this passion for you. This act of love to him performed before God, before whom you dare not dissemble, will excellently quench wrath, and prevent hatred against him with whom you were angry, and will give proof between God and your Conscience, that you love him. If, pleading for yourself, you shall say, It is my natural constitution to be choleric, and flesh and blood will have their course, Know, this is to nourish your passion. Knowalso, it is a wicked and hateful constitution of body, which came in with the fall. And e 1 Cor. 15 50. flesh and blood shall not inherit the kingdom of God. Say not, I am so crossed and provoked, never any the like. For f ● Pet. 2. 23 Heb. 12. 2, 3. Christ was more injured and more provoked, yet was never in a chafe. And you provoke God daily a thousand times more every day, yet he is patient with you. Say not, It is such an headstrong passion, that it is impossible to one who is of a choleric nature, thus to bridle and subdue it. For, I can assure you, that by using the former means, if a man also do oft, and much shame and abase himself before God for his passion and folly, and daily repent thereof, and be watchful over himself, he may of a most choleric man, become most meek before he die. I have seen it in old men (whose age in itself giveth advantage to tutchines and forwardness) who were exceeding passionate intheir youth, yet through the grace of God, by constant conflict against this vice, have attained to an admirable degree of meekness. Next, as carnal anger, so worldly grief must be avoided in all sorts of crosses. For, by it you repine against GOD, fret against men, and do make yourself unfit for g 1 Kin. 21 4. natural, civil, and spiritual duties, and if it be continued, h 2 Cor. 7. 10. it worketh death. The best remedy against worldly sorrow for any cross, is to turn it into godly sorrow for sin, which is the cause of the cross. Re●●e lie against worldly grief. This will cause i 2 Cor. 7. 10. repentance to salvation, never to be repent of, and will drive you to Christ, in whom if you believe, you shall have joy and comfort; even such k 1 Pet. 1. 6. 8. joy unspeakable which will dispel and dry up both this, and all other griefs whatsoever. For godly sorrow doth always, in due time, end in spiritual joy. SECTION 2. Of bearing all crosses patiently. IN the third place, I told you that you must bear all your afflictions and crosses patiently. By Patience, I do not mean a Stoical sensclesnesse, or blockish stupidity, like that of a Gen. 49. 14, 15. Isachar. Nor yet a counterseit patience, like b Gen. 27. 41, 42. Esau's, and c 2 Sam. 13 13. 22. Absaloms'. Nor a mere civil and moral patience, which wise Heathen, to free themselves from vexation, and for-vaine-glorie, and other ends, attained unto. Nor yet a d Rev. 2. 2. profane patience, of men insensible of GOD'S hishonour. Nor a patience-perforce, when the sufferer is merely passive; But a Christ an holy patience, wherein you must be sensible of God's hand, and when you cannot but feel an unwillingness in nature to bear it; yet, for conscience to God's Commandment, you do submit to his will, and that voluntarily, with an active patience, causing yourself to be willing to bear it so long as God shall please, like the e Mat. 26. 39 42. patience of Christ: Not my will, but thine be done. The excellency of Christ's suffering, was not in that he suffered, but in that he was obedient in his suffering. He was f Phil. 2. 8. obedient to the death. So likewise no man's suffering is acceptable, if he be not active and obedient in suffering. This Patience is a grace of the Spirit of God, wrought in the heart A description of Christian patience. and will of man, through believing, and applying the Commandment, and promises of God to himself; whereby, for * 1 Pet. 2. 19 conscience sake towards God, he doth submit his will to Gods will, willing quietly to bear, without bitterness and vexation, all the labours, changes, and evil occurrents which shall be fall him in the whole course of his life, whether from God immediately, or from man; as also to wait quietly for all such good things which God hath promised, but yet are delayed and unfulfilled. To induce you to get, and to show forth this holy Patience, know that g Heb. 10. 36. you have need of it, and that in these respects: 1. You are but half a Christian, Inducements to patience. you are imperfect in your parts, you want a principal part, if you want patience: thus S. james argueth, implying that he that will be h jam. 1. 4. entire, and want nothing to make him a Christian man, he must have patience. This passive obedience is greater than active, it is more rare, and more difficult to obey in suffering, than to obey in doing. 2. You have not a sure possession of your soul without patience; In your patience i Lu. 21. 19 possess ye your souls, saith our Saviour. A man without patience, is not his own man: he hath not power k Pro. 25. 28. nor rule over his own spirit, nor yet of his own body. The tongue, hand, and feet of an impatient man, will not be held in by reason. But he that is patient, enjoyeth himself, and hath l Pro. 16. 32 rule over his spirit; no cross can put him out of possession of himself. Thirdly, There are so many oppositions and lets in your race, and growth of Christianity, that without patience to suffer, and to m Rom. 8. 25. wait, you cannot possibly bring forth good fruit to God, nor hold out your profession of Christianity to the end; but shall give off, before you have enjoyed the n Heb. 10. 36. promise. Therefore you are bid to o Heb. 12. 3 run with patience the race which is set before you. And the good ground is said to bring forth fruie with p Luk. 8. 15 patience. And the faithful are said q Heb. 6. 12 through Faith and Patience to inherit the Promises. Fourthly, Patience worketh n Rome 5. 5 experience, without which no man can be an expert Christian; this experience being of the greatest use to confirm a Christian soul in greatest difficulties. This be said of the necessity, together with the benefit of patience, that you may love it, and may desire to have, and show it. By what means you may attain it, followeth: First, you must be after a sort Means of patience. impatient, and must spend your passion on your lusts which war in your members, fall out with them, o Col. 3. 5. mortify them; for nothing maketh a man impatient, so much as his lusts do, both because they will never be satisfied, & it is death to a man to be crossed in them; and because the fulfilling of lusts doth cause a guilty conscience, whence followeth impatience & troublesome vexation upon every occasion, like unto the raging Sea, which with every wind doth●ome, and rage, and p Isa. 57 20 cast up nothing but filth and dirt: And as Saint james saith, q jam. 4. 1. Whence are wars and brawlings? So I say of all other fruits of impatiency, But from your lusts that war in your members. Take away the causes of impatiency, than you have made a good way for patience. Secondly, Lay a good soundation of patience: you must be humble and low in your own eyes, through an apprehension that you are less than the least of GOD'S mercies, and that your r Ezr. 9 13 greatest punishments are less than your iniquities have deserved. As any man hath abounded in humility, so hath ●ee abounded in patience, witness the examples of Abraham, Moses, job, David, and others. Thirdly, Store your heart with faith, hope, and love: all these, and either of these do calm ●he heart, and keep it ●eadie. For besides that, they quiet the heart in the main, giving assurance of God's love in Christ▪ s Rom. 5. 1. 3, 4. For being justified by faith, we have peace with God, rejoice in hope, whence joy and patience in tribulation. And who can be impatient with him whom he loveth with all his heart and strength? These graces also do furnish a man with an ability of spiritual reasoning and disputing with a disquieted soul, whereby it may be quieted in any particular disquietment. Wherefore the fourth mean of patience is, to do as Dav● did, whensoever you find your heart begin to boil, and to be impatient, you must (before passion hath got the bit in the teeth, and carried you out of yourself into height of impatience) t Ps. 42. 11 ask your soul what is the matter, and why it is so disquieted within you. This do seriously, and your heart will quickly represent to your thoughts, such and such cross, or crosses, stretched out upon the tenters of manifold aggravations. All which you must answer by the spiritual reasoning of your faith, grounded on the word of God, whereby you may quiet your heart, and put it to silence. Whatsoever the affliction be that may trouble you; you may ●e furnished with reasons why you should be patient, taken (1) from GOD that sent it: (2) from yourself, on whom it ●eth: (3) from the nature and ●●e of the affliction itself: (4) by considering the evils of impatience: (5) by comparing the blessings you have, and are assured that you shall have, with the crosses you have, especially if patiently endured. You shall from all these considerations see reason, why your heart should be quiet under the greatest afflictions. First, consider well, that whatsoever the trouble and cross be, and whatsoever be the instrument of it, either in the sense of evil, or in the want of good promised, God your Father, (1) who doth all things according to the wisdom and counsel of his will; (2) who doth afflict with most tender affection; (3) who correcteth and afflicteth in measure; (4) who hath always holy purposes and ends in all afflictions, and that for your good, hath sent it. First, consider that it was God that did it. i ●mos 3. 6 2 ●am. 16. 10. There is no evil (〈…〉 of punishment) in a City, whic● the Lord hath not done, saith Amos. k 1 Sam. 3. 18. It is the Lord, let him do what seemeth him good, saith El. l Psa 39 9 I opened not my mouth, saith David, because thou (Lord) didst it. m job 1. ●1 Hos. 6. 1. 1 Sam. 2. 6 7. The Lord hath given, and the Lord hath taken away, blessed be the Name of the Lord, saith job. 2. All this GOD doth to his children with n Heb. 12. 5, 6. a fatherly affection in much love and pity. He hath your o Psa 31. 7 soul still in remembrance, while you are in adversity. Yea, he beareth some part of the burden with you: for (speaking after the manner of man) he saith, that p Isa. 63. 9 in all the afflictions of his children, he is afflicted. q Lam. 3. 33 He delighteth not in afflicting the children of men, much less his own children. If you ask, Why then doth he afflict, or why doth he not ease you speedily? I ask you, Why a tender-hearted father, being a Chirurgeon, who is grieved and troubled at the pain and anguish, which he himself caused his child to feel with corrosives, or hot irons, would notwithstanding apply the burning irons, and suffer those plasters to vex him for a long time? You will say, Sure the wound or malady of the child required it, and that else it could not be cured. This is the case betwixt God and you: God's heart is tender, and yerneth towards you, when his hand is upon you: therefore bear it patiently. 3. r Isa. 27. 8. God afflicteth you in measure, fitting your affliction for kind, time, and weight, according to your need, and according to the strength of grace which he hath already given you, or which certainly he will give you. He doth s 1 Cor. 10 13. never lay more upon you, than what you shall be able to bear: and will always with the cross and temptation, make a way to escape. The husbandman will not always be t Isa. 28. 24 25. ploughing, and harrowing of his ground, but only giveth it so many earths, and so many tynes, to some more, to some less, as the ground hath need, and as it can bear them. So likewise he thresheth his diverse sorts of grain, with diverse Instruments, according as the grain can endure them: u Isa. 28 26 27, 28. the fitches' are not threshed with a threshing instrument, neither is the cart wheel turned about upon the cummin: bread-corne is bruised: because he will not ever be threshing it, nor break it with the wheel of his cart, nor bruise it with his horsemen. If the husbandman do all this by the discretion wherewith God hath instructed him; can you think that x Isa 28. 29 God, who is wonderful in counsel, and excellent in working, will plow, and harrow any of his ground, or thresh any of his corn, above that which is fit, and more than his ground and corn can bear? Should not you, his ground and corn, be patient at such tillage, and at such threshing. 4. God's end in afflicting, is always his own glory in your good; as, to humble you, and to bring you to a sight of your sin, to break up the fallow ground of your heart, a Hos. 10. 12 that you may sow in righteousness, and reap in mercy; to harrow you, that the seed of grace may take root in you. All Gods afflictions are either to remove impediments of grace: ( b Isa. 27. 9 By this, saith Esay, shall the inequity of jacob be purged, and this is all the fruit, to take away his sin. All the ploughing is but to kill weeds, and to fit the ground for seed; all the threshing and winnowing, is but to sever the chaff from the corn; and all the grinding, and bolting by afflictions, is, but to sever the bran from the flower, that c Isa. 66. 20 God's people may be a pure meate-offering acceptable to him.) Or else he afflicts, that his children might have experience of his love & power in preserving and delivering them, or that they might have the exercise, proof, and increase of faith, d Rome 5. 4 hope, love, and other principal graces, scil. to work patience and experience by them, which serve for the beautifying & perfecting of a Christian. e 1 Cor. 11 32. God doth judge his children here, that they may repent, and be reform, that they may not be condemned with the world. God's end in chastising you, shall be found to be always for your good, that you shall be able to say, f Psal. 119 67 71. It was good for me to be afflicted: For it is g Heb. 12. 10, 11. that you may be partaker of his holiness, and accordingly of his glory and happiness. Bear therefore all afflictions patiently, for they are for your good. If this be your cross and trouble, that you want many of the graces and good gifts of GOD which he hath promised: Know also that this deferring to give graces and comforts, is of God, not out of neglect or forget fullness of you; but of set, wise, and good purpose, even to you-ward: As to enkindle your desires more and more after them; and, it may be, that you should seek them in a better manner. It is likewise to try your faith, and hope, whether you will do him that honour, as to wait and rest upon his bare word. When you are fit for them, you shall have them. You must therefore work your heart yet to wait patiently for them, considering the faithfulness & power of God that promised, and how that h 2 Cor. 1. 20. all the promises of God are Yea and Amen in Christ. He is wise, true, and able to fulfil them in the due time, and in the best manner; for i Heb. 10. 23. 37. faithful is he that hath promised, and will fulfil it: and yet a little while, and he that shall come, will come, and will not tarry. Secondly, when the Soul beginneth to be disquieted, consider yourself how unworthy you are of any blessing, how worthy you are of all God's curses, yea, of eternal damnation in Hell; and that justly, because of the sin of your nature, and wicked actions of your life. When you shall do thus, your heart will be quiet and content, you will say with the Church (whatsoever your trouble be,) k Mic. 7. 9 I will bear the indignation of the Lord, for I have sinned against him. He that doth acknowledge that he hath deserved to be hanged, drawn, and quartered for an offence against the King, if the King will be so merciful that he shall escape only with a severe whipping, to remember him of his disloyalty, (though he smart terribly with those lashes,) yet in his mind he can bear them patiently, and gladly. If you can think thus, I deserve more punishment in this kind, nay, in any other, together with this, inal other with this one, or with these few, my punishment is l Ez●. 9 13 less than mine iniquities deserve: for I might▪ have been frying in Hell long since, and have been past all means and hope of salvation, but I live, and have time, and means to make a good use of my afflictions; These thoughts will cause you to say, Why am I? Why is living man sorrowful? that is, impatiently sorrowful, or why doth he complain (saith the m Lam. 3. 39 Prophet) what? shall man who is punished for his sin, but not fully to his desert, yet complain? for he yet n Lam. 3. 40 liveth to search his ways and turn to the Lord, and seek mercy: Say with the Church in all your distresses, o Lam. 3. 19 20, 21, 22. It's▪ God's mercy it is not worse. It is God's mercy I am not utterly consumed. Thirdly, When your soul beginneth to bustle and be out of quiet under afflictions, whether inward in soul, or outward in body or state; consider the nature & use of them to you-ward. To the eye and touch of sense they are * Heb. 12 11. evil, and as poison, things hurtful and dangerous; but to the eye and touch of faith, they are good, & as good physic, 2 Cor. 4. 16 most healthful to the soul, o 2 Cor. 4. 17, 18. and saving. God the skilful Physician hath quite altered the nature of crosses to his children; he that bringeth light out of darkness, so tempers afflictions, that they become good antidotes and preservatives against sin, and good p Isa. 27 9 purgatives of sin. The core, sting, and curse of the cross; which remaineth to a wicked man, is by Christ's patient suffering, and God's mercy, taken quite away out of the afflictions of believers. Afflictions to the godly, are not properly punishments serving to pacify GOD'S wrath for sin; but are only chastisements to remove sin, and are exercises of graces, and means of holiness. For they serve either to prevent evil, or to reform it: either to make way for grace, or to quicken and increase grace, or to discover and give proof of it. God is as a wise and skilful Goldsmith, he knows how to purge his Gold, by casting it into the q 1 Pet. 1. 7 fire of affliction, which fire is not the same to the dross, which it is to the gold; it consumes the dross, but refineth the gold, that it may be fit to be made a vessel of Honour. Fire serveth to try gold, as Well as to purge it: for pure gold though it remain in the fire many days, the fire cannot waste it; when it is once pure, it will hold its weight still for all the burning. Hence it is that the Psalmist saith, r Psal. 119. 67. 71. It is good for me that I have been afflicted, that I might learn thy statutes: and the Apostle saith, s Rom. 8. 28 All things work together for good to them that love God. He is a froward & foolish person, who being sick of a deadly disease, doth not patiently and gladly endure the gripings, & extreme sickness of stomach, and bowels, when he knoweth that this his sickness, caused by bitter physic, is for his health. You will say, If you could Obiect. 4. find that your afflictions did you any good, you should not only be patient, but glad under any afflictions. I answer: Whatsoever you Answ. feel, faith in God's Word will tell you, that they both now do you good, and hereafter you shall feel the benefit of it. The benefit of Physic is not always felt the day you take it, but chiefly when the Physic hath done working. The chief end why GOD trieth and purgeth you by afflictions, is, that he may humble you, and prove you, to do you good at your latter end. Read Deut. 8. 15, 16. You should therefore be patient in the mean time. Fourthly, If yet your heart begin to be disquieted, because of 4 such or such an affliction; Consider with yourself, what harm impatience will do you, compared with the good that will follow a patient enduring of it. For, beside that it depriveth you of your right understanding, and maketh you to forget yourself, as I have said, even to forget your duty both to God and man; it is the readiest means to double, and lengthen the affliction, not to abate it, and take it off. That parent which intended to give a child but light correction, if this child be impatient, and catch at the rod, and struggleth to get the rod, or to get away by force from him, is hereby more incensed, and doth punish him more severely. But if in any affliction you do patiently 1 Pet. 5. 6. submit yourself under GOD'S mighty hand, (besides that ease and quiet it giveth to the soul, and experience and hope which it worketh in you,) it is the readiest means of seasonable deliverance out of it; for then GOD will exalt you in due time. GOD is wise, and too strong to be overcome by any means, but by strong prayer, and humble yeeldance Hos. 12. 4. to his will. Fifthly, If yet your soul be 5 disquieted within you at any crosses; that you may quiet your soul, you must not (as most do,) take only into the one scale of your consideration, the weight and number of your crosses, together with such and such aggravations; but withal put into the other scale the manifold mercies and favours of God, both in the evils you have escaped, and in the benefits which heretofore you have received, and do now enjoy, and which (you believing) have cause to hope to receive hereafter. But amongst all his mercies, forget not this one which you have already, GOD hath given Christ unto you, whereby he himself is yours, & is your portion. Now, if you have Christ, you have with him, x Rom. 8. 32. all things also which are worth the having. When you have thus weighed, unpartially, blessings & mercies against crosses, you will tell me, that for one cross, you have an hundred blessings, yea, y Psa. 119. 71. a blessing in your crosses, and you will say, that this one mercy of being in Christ, it alone weigheth up all crosses, and maketh them as light as nothing; giving you so much matter of joy & thanks, even in the midst of affliction, that you can neither have cause, not time, to be impatient, or to repine at any affliction, but to a Rom. 5. 1, 2, 3. rejoice even in your tribulations. And as for the time to come, when you think thereof, you will, with the Apostle Paul, when you have cast up all your crosses and sufferings of this present time, yet b Rom. 8. 18 reckon, that they are not worthy to be compared with the Glory that shall be revealed in you: For they are but short for time, and light for weight, being compared with the everlasting weight of glory which they will cause to you, if you endure them patiently. I will say nothing of the shortness and lightness of your afflictions ●n comparison of the far more intolerable and eternal weight of torments of Hell which you escape: and in comparing afflictions with glory; I will point out to you only the Apostles gradation, you shall have, for c 2 Cor. 4. 17. affliction, glory; for light affliction, weight of glory; for short affliction, an eternal glory; for common and ordinary affliction, excellent glory: And albeit, it might be thought that he had said enough, yet he addeth degrees of comparison; yea, goeth beyond all degrees, calling it more excellent, far more excellent: for thus he saith, Our light affliction which is but for a moment, worketh for us a far more excellent and eternal weight of glory. Indeed you must not d 2 Cor. 4. 18. look at the things which are seen with the eye of sense: but at things which are not seen, (which are spiritual and eternal) seen only by the eye of faith. You will say, If you did bear afflictions for Christ, than you Doubt. could thus think, and thus expect; but you ofttimes suffer affliction justly for your sin. I answer, Though this place Answ. principally point at martyrdom and suffering for Christ's cause, yet it is all one, in your case, if you will bear afflictions patiently for his sake. A man may A man may suffer for Christ two ways. suffer afflictions for Christ two ways; First, When he suffereth for his Religion, and for his cause. Secondly, When a man suffereth any thing which God layeth upon him quietly for Christ's with and commandment sake. This latter is more general than the former, & the former must be comprehended in this latter; else the former suffering for CHRIST'S cause, if it be not in e 1 Cor. 13 3 love and obedience, and for Christ's sake, our of Conscience to fulfil his will, is nothing: whereas he that endureth patiently GOD'S just punishment for sin, for Christ's sake, endeavouring to submit his will to the will of Christ; this man suffers, that is, patiently endureth affliction for CHRIST, though he never be put to it to suffer for profession of Christ: and, if such a one were put to it, he would readily suffer for Christ's cause. And such afflictions as these, thus patiently endured, work also this excellent weight of glory, as well as the other. By these and the like reasonings of faith, you may work your soul to patience, as David and others Psal. 42. Psal. 43. have done, by casting anchor on God, and on his Word, fixing their stay and hope in GOD. Let the issue of your reasoning be this, I will wait on God, and yet, for all matter of disquietment, praise him who is the health of my countenance, and my God. Thus f 1 Sam. 30 6. David quieted his heart, when he heard tidings, that his City Ziglag was burnt, and that his wives and all that he had, together with the wives & children, and all that his soldiers had, was carried captive; and when he saw that his soldiers began to mutiny, and when he heard them speak of stoning him, he encouraged himself in the Lord his God. And good jehosaphat, in his desperate condition, cast anchor here, saying, g 2 Chr. 20 12. O our God, we know not what to do, but our eyes are on thee. Thus by the exercise of your hope in God, the heart may be wrought unto much patience and quiet in all distresses. Thus much be said of the fourth means of patience in the several branches of it. A fifth means of patience is: 5 observe the patience of others, as of the Prophets and faithful servants of God, who are recorded in Scripture, and left as h jam. 5. 10 11. examples of suffering affliction, and of patience. We count them happy that endure, saith james. You have heard of the patience of job, and have seen the end of the Lord, that the Lord is very pitiful and of tender mercy. But especially represent to your thoughts the patience of your head and Saviour jesus Christ, whom you pierced by your sins, who i Isa. 53. 7. as a Lamb dumb before the shearer, opened not his mouth. Now, if you would consider him who is the Author and finisher of your faith; who, k Heb. 12. 1, 2, 3, etc. endured such contradiction of sinners, & such intolerable anguish of soul, when he wrestled with his Father's wrath; than you should not be wearied nor faint in your minds, when you are under any affliction. If with Christ you set the joy before you, you shall be able to endure the cross, and despise the shame of all persecution for well-doing, and shall so run that race that is set before you, with patience, that you shall in the end sit down with Christ, at the right hand of Heb. 12. 2. Rev. 3. 21. the Throne of God. Sixthly, and lastly, Pray much for patience, waiting patiently for jam. 1. 4, 5. it: and without doubt, the God of patience and consolation, who hath commanded it, who seeth that you have need of it, who hath promised to give you all your petitions which you make according to his will, will surely give you patience. SECTION 3. Of bearing afflictions thankfully and fruitfully. TO bear adversity and afflictions Of bearing crosses thankfully well, it is not enough that you bear them patiently, because you deserve them, and because they come from God; but you must bear them a Lam. 3. 22 23. job 1. 21. thankfully, b Rom. 5. 3 cheerfully, and comfortably (because they are as you have heard) for your c Psal. 119 71. Lam. 3. 27. good. We do not only patiently endure the hand of the Chirurgeon, and the ●otions of the Physician, but we ●oe thank them, pay them, and are glad of their receipts, though jam. 1. 2, 3. they put us to pain. Count it exceeding joy, saith Saint james, when you fall into diverse temptations, knowing this, that the trying of your ●aith worketh patience, etc. Last of all, unto patience and Of bearing crosses fruitfully. thankfulness, you must add d Psal. ●19 67. 71. fruitfulness, and growth of grace; this should be the fruit of all crosses and afflictions, that with David you may be better for them, and that you may with e job 23. 10 ●ob, come out of them as gold refined and purged from dross. Therefore God doth chasten you as he did jacob: f Isa ●27. 9 This is all the fruit, to take away your sin, and that you should be g Heb. 12. 10. partaker of his holiness. Be better therefore for crosses: then God hath his end, when after his ploughing, harrowing, and threshing of you, he shall reap the crop of well-doing, which he reapeth not so much for himself, as for you▪ for h Heb. 6. 7. the ground that bringeth fort● fruit meet for him that dresseth it receiveth blessing from God. Al● good works are treasured up i● heaven for the doers thereof. When you▪ have learned thi● lesson also, i Phil. 4. 11 12. How to be abas● and to suffer need, as well as ho● to be full and to abound, together with all the forementioned directions, how at all times, and in all things to walk with GOD, you shall approve yourself to be a good Scholar in the School of Christ, one of the highest form, a good proficient in the profession of Christianity, one that hath walked far with God; and you shall hereby declare, that you are neither k 2 Pet. 1. 5 6▪ 7. 8. barren, nor unfruitful, in the knowledge of our Lord jesus Christ. Thus much concerning the outward frame▪ and form of your life and conversation, according to which you must walk with God. The inward truth and life of all this, which is, doing all in uprightness, remaineth to be spoken unto, which followeth. CHAP. XII. Of uprightness. SECTION 1. ALL which I shall write concerning uprightness, will meet in this point. In your whole walking with GOD, you must be upright. Both these, to walk with God, and to be upright, are joined in this precept; l Gen. 17. 1 Walk with me, and be perfect, or upright. He speaketh not of an absolute perfection of degrees, in the fullness of all graces, which is only aimed at in this life, towards which a man by watchfulness and diligence may come nearer, and nearer; but is never attained until we come to Heaven, amongst b Heb. 22. 2●. the spirits of i●st men made perfect. He speaketh here of the perfection of parts, and of truth of grace in every part, expressing it self in unfeignedness of will and endeavour; which is uprightness. That you should be sincere and upright, Read Iosh●a 24. 14. 1 Chro. 28. 9 And the Apostle telleth you, that c 1 Cor. 5 7, 8 sith Christ jesus your Passeover is slain, you must keep the seven days feast of unleavened bread (which shadoweth forth the whole time of our life here) with the unleavened bread of sincerity and truth. The examples of d Gen. ●. ● Noah, e job. 1. 1. job, f joa. 1. 47. Nathaniel, with many others in the Scripture, are therefore written, that of them you may learn to be upright. There is special reason why you should be upright. First, Your God with whom 1 Reasons of uprightness. you walk, is g M●t. 5 4● perfect and upright: he is truth, h ●sa 51. 6. He loveth truth in the inward parts; all his works are done in truth; and there was i 1 Pet. 2. 21, 22. no guile ever found to be either in the mouth, hand, or heart of your Head Christ jesus. Now, you should please GOD, and be like your Father, and like your head CHRIST JESUS, following his steps. Secondly, it is to no purpose to 2 do that which is right in God's sight, in respect of the matter of your actions, if in the truth and disposition of your soul you be not upright therein. For the best action void of uprightness, is but like a well-proportioned body without life and essential form. And that is counted as k Zach. 7. 5, 6. not done at all to God, which is not done in uprightness. This exception is taken against Amaziahs' good actions. It is said, He did that which was right in the sight of the Lord, but he did it not in uprightness, he did it not with a perfect 2 Chr. 25. 2 heart. Thirdly, the best actions without 3 uprightness, do not only lose their goodness; but in God's account are held to be abominable evils. Such were the l Isa. 1. 13, 14 Isa 66. 3. Prayers and Sacrifices of the hypocritical jews. For GOD holdeth such actions, and such services, to be mere m Psal. 78. 34, 36, 37. flattery, lying, and mocking him to his face. Now, because there is none so ready to presume and say, he is upright, as is the hypocrite. So Ephraim; Hos 1●. 8. In all my labours they shall find no iniquitte in me: that were sin. And, because there are none so ready to doubt, whether they be upright, as are the tenderhearted and sincere. So it Psal. 51. 10 was with David, when he prayed to have a right spirit renewed in him. It will be needful and useful that I show you, what uprightness is, and by what infallible marks you may know whether you be upright or no. Christian uprightness (for of A description of Christian uprightness. that I mean) is a saving grace of the holy Ghost, wrought in the heart of a man rightly informed in the knowledge of God in Christ, whereby his heart standeth so entirely and sincerely right to God-ward, that in the true disposition, bend, and firm determination of his will, he would, in every faculty and power of soul and body, approve himself to be such a one, as God would have him to be, and would do whatsoever God would have him to do, and all as God would have him, and that for and unto God. The Author of this uprightness is God's sanctifying Spirit. The common nature of it, wherein it agreeth with other graces, is, it is a saving grace; It is peculiar to them that shall be saved: for only they are endued with it; but it is common to all, and to each of that sort, who are effectually called. The proper seat of this grace is the will. The ground or spring in man, from whence, through the special grace of the holy Ghost, it riseth, is sound knowledge of God and of his will, touching those things which the will should choose, and refuse; and from faith in Christ jesus, the conduit-pipe through which everybeleever doth, of his fullness of uprightness, receive this grace to be upright. Herby Christian uprightness differeth from that uprightness, which may be in a mere natural, superstitious, and misbelieving man, yea, in an heathen Idolater; for even such may be unfeigned in their actions in their kind, both in actions civil and superstitious, doing that which they do, in their ignorance and blindness, without dissimulation either with GOD, or man. This S. Paul did before his conversion, he did as he Act. 26. 9 thought he ought to do. The form, and proper nature of uprightness, is the good inclination, disposition, and firm intention of the will to a full conformity with Gods will, and that, not in some faculties and powers of man, or in some of his actions, but, universally for subject and object, he would be entire and sincere in all his parts, and in all things; he would be, and do, as GOD would have him to be and do, making Gods will revealed in his Word and Works, to be his will, and Gods known ends to be his ends. This holy uprightness expresseth itself in three actions▪ two inward, the other both inward and outward. First, it showeth itself in a * Act 11. 2●. Psal. 119 5●. 106. well-grounded and unfeigned purpose 1 Three acts in separable from uprightness. and resolution to cleave to the Lord, and to make Gods will to be his will. This is an act of the will guided and concluded from sound judgement. The second act is an unfeigned desire and longing of the heart to attain that his good purpose and 2 resolution, willing or desiring in all Heb. 13. 18 things to live honestly, and to live worthy the LORD in all wellpleasing; longing (with David) after God's precepts. This is an act Psal. 119. 40. of the affection of desire, a motion of the will, drawing and thrusting a man forward, giving him no rest, until he have obtained (at least in some good measure) his said purpose. Thirdly, uprightness showeth 3 itself in a true endeavour and exercise (according to the strength and measure of grace received) to be, and to do according to the former resolutions & desires. Act. 24. 16. Such was the Apostles endeavour, to have always a conscience void of offence towards God and towards men. This endeavour is an act of the whole man. All and every active power of soul and body, as there shall be use of them, are employed in unfeigned endeavour. Now touching endeavour, know, there be many think they endeavour sufficiently, when they do not: others, that they do not, when yet they do. The first, if they, to the sluggards longing and wishing, do join an outward Some think they endeavour, which do nor. conformity to the means of being made good, as to hear the Word, pray now and then, and receive the Sacraments; and if they do some things which may be done with little labour and difficulty; and if to these they add some slight and overt assays to abstain from sin, and to do well, they think they endeavour much: whereas, if they do no more, all is to little purpose. For, to endeavour, is to i Act. 24 16 exercise What it is to endeavour. the head with study how, and the heart with will and desire, and the hand and tongue, and the whole outward man to do their utmost, putting to their whole strength, their whole wit their whole skill, & their whole will to subdue sinné, and to be strengthened in grace, and to be edified, and built up more and more; moving every stone, removing or breaking thorough every let, shunning all occasions of evil, or whatsoever may strengthen sin, seeking after, and embracing all opportunities and * Phil. 3. 11 14. means to be strengthened in the inward man. If one means will not be sufficient, if there be others to be used, they will find out and use them also; If they cannot attain their good purposes at once, they will try again and again. They who endeavour indeed, they do not only seek to obtain their ends, but they strive in seeking. As hard Students, as good Warriors, and 1 Gor. 9 24 25, 26, 27. Wrestlers, and as those who run in a race do, so that they may obtain that which they study, fight, wrestle, and run for. It is not a bare wishing and woulding for a fit, or an ordinary seeking; but an earnest * Lu. 13. 24 striving to enter in at the straight gate, that giveth admittance into the way of holiness, and into the kingdom of heaven. It is a studying and exercising a man's self as in a matter of life and death; and as a wise man would do for a kingdom, where there is possibility, and hope of obtaining it. Others, who indeed endeavour Some think they endeavour not, when yet they do. to keep a good conscience toward God and man, yet, because they cannot bring into act always that which they labour for, or because they see oversights, neglects, or some faintings in their endeavours, they think that they indevor to no purpose. Whereas, if they do what they can, according to the strength of Grace received, or according to the condition or state wherein What is true endeavour. they are, which is sometimes better, sometimes worse; If they see their failings in their endeavours, & bewail them, & do ask pardon, resolving by God's grace to strive to do better; this is true endeavour, this is that which God for Christ's sake doth accept of. For sith that endeavour is a part of our holiness, you must not think Mark. 14. 8 that it will be perfect in this life; if it be true, you must thank God, for he will accept of that. A man's endeavour may be as true, and as much, when yet he cannot perform what he endeavours to do, as it is at some other times, when with the endeavour he hath also ability to perform. As you may see in natural endeavours. The same man being well and in health, if he fall and break not his arms or legs, he doth both endeavour to get up, and doth readily get up; but if he be weak, or if falling breaketh his arms and legs; he also hath a will and desire to rise, and assayeth to help himself with one hand, but it will not do; he trieth with the other, that also will not do it; he in that ca●e is fain to lie until he see h●●pe coming: then he will call, and entreat help, & when one giveth him the hand, though he cannot rise of himself, yet he will lift up himself, as well as he can, and will hang as light upon him that helpeth him as he can possibly; yea, say a stronger than he detaineth him, that he cannot do as he would, or keep him down, if he as soon as he can have help, will ask it: Doth not this same man in his latter condition as truly endeavour, as he did in his former? So it is with a spiritual man in his spiritual endeavours. If he assay to do what he can, and call to GOD for his help, and when he hath it, is glad, and willing to improve it, this is the true endeavour, which, concurring with the two former acts, purpose, and desire, giveth proof of uprightness. There is a twofold uprightness: A twofold uprightness. the one of the heart and person; the other of the action. I have described the uprightness of the person. Then an action is upright, when a man doth not dissemble, but doth mean as he saith, and as the outside of the action doth import, intending as much as is pretended, whether it be in actions toward God or man. The first is, when the heart of man agreeth with, and, in the intention thereof, is according to the will of God. The second is, when the outward act agreeth with, & is according to the heart of him that doth it. That you may rightly judge Rules to direct how to judge of uprightness. whether you be upright or no: First, take certain rules for direction, to rectify your judgement. Then observe the marks of uprightness. First, uprightness being part of Sanctification, is not fully perfect in any man in this life; but is mixed with much hypocrisy conflicting one against the other. It hath its degrees, sometimes more, sometimes less; in some things more in some things less, according as either part prevaileth in the opposition, and according as a man groweth or decayeth in other principal and fundamental graces. 2. Secondly, a man is not to be called an upright man, or an hypocrite because of some few actions wherein he may show uprightness, or hypocrisy: For an hypocrite may do some upright actions, in which he doth not dissemble; though he cannot be said to do 2 King. 10. them in uprightness, as jehu and many others have done; for jehu destroyed the house of Ahab, and the Priests of Baal with all his heart And the best man may do some hypocritical and guileful actions, as (in the matter of Vria●) 1 Kin. 15. 5 David did. It is not the having of hypocrisy that denominate than hypocrite, but the reigning of it, which is, when it is not seen, not confessed, bewailed, and opposed. A man should judge of his uprightness, rather by his will, bend, and inclination of his soul, and good desires, and true endeavours to welldoing in the whole course of his life, then by this or that particular act, or by his power to do. David was thus esteemed a man according to GOD'S own heart, no otherwise; rather by the goodness of his general course of his life, etc. then by particular actions: for in many things he offended God▪ and polluted his ●oule, and blemished his reputation. Thirdly, Albeit uprightness ●s to be judged by the upright standing of the heart to God●a●d, yet wheresoever uprightness jam. 2. 18. is, it will show itself in men's actions in the course of their lives; only observe this, that in judging ●…our actions, you must not judge ●●em so much by the muchness, ●ad greatness of the quantity, as ●…y the soundness, ripeness, and goodness of the quality. If it be good in truth, according to the measure of grace received, God accepteth it in Christ. She hath 2 Cor. 8. 12 Mark 14. 8 done what she could, faith our Saviour. A little sound and true fruit, though weak in comparison, is far better than many blades and blossoms, yea, then plenty of grapes, if they be wild and sour. SECTION 2. Of the marks of uprightness. THat you may conceive more distinctly, & may better remember the signs of uprightness, I reduce them to these heads: They are taken 1. from universality Signs of uprightness, and whence they are taken. of respect to all Gods will. 2. From speciality and prioritis of respect to such things as God requireth specially. 3. From a will and desire to please God in one place as well as another; in secret as well as open. 4. From a constancy of will to please GOD at one time, as well as another. 5. From the true causes efficient and final. 6. From the effects that follow well-doing. 7. From the effects that follow evildoing. 8. From the conflict which shall be found between uprightness and hypocrisy. Psal. 119. 6 First, the upright man is universal in his respect to the whole will of God. For first, he unfeignedly desireth Psal. 119. 33, 34. and indevoureth to know what manner of man he ought to be, & what he ought to do. He would know & believe any one part of God's will, so far as it may concern himself, as well as another: Threats, as well as promises, Commandments as well as either; and that not some, but all the threats, all the promises, and all the Commandment. k joh. 3. 21 Coming to the light readily, that his deeds may be made manifest. He is willing to know and believe, what he should do, as well as what he should have and hope for. But the hypocrite not so, he winketh with his eyes, and is a Mat. 13. 15 2 Pet 3. 5. willingly ignorant of that sin which he would not leave, and of that duty which he would not do, and of that judgement which he would not feel. He is willing to know the promises of the Gospel, but willingly ignorant of the precepts of the Gospel, and of the condition● annexed to the promises. 2. Secondly, His universal respect to Gods will, is not only to know, but todoe, and to submit unto it in all things, willing to leave and shun every sin; willing to do every thing which he knoweth to be his duty; willing to bear patiently, thankfully, & fruitfully, every correction wherewith the Lord doth exercise him. He disliketh sin in all. He loveth grace and goodness in all. He would keep a good conscience in all acts of Religion towards God; and in all acts of righteousness and sobriety towards and amongst men. He would forbear not only those sins to which his nature is not so much inclined, or to which his condition of life affordeth not so many temptations: but those to which his nature and condition of life doth most carry him, he will cross himself in his dearest just, namely, his darling and beloved sins; his * own sin, Psal. 18. 23 as David calleth it. Neither doth he endeavour to abstain from those vices which may bring loss, and are out of credit, which some men punish, & all men cry shame on: but such as through the iniquity of the times, are in countenance with the greatest, Dan. 3. 18. Act. 4. 19 and practised by most; the forbearance whereof may threaten and procure danger and discredit the doing whereof may promise and perform much worldly gain and honour. Moreover, the upright man doth not only strive to do those holy and virtuous actions which are in credit, and for his advantage in the world; but those also which may expose him to disgrace and l Dan. 6. 10 loss even of his life and livelihood. He would abstain as well from less evils, even m 1 Thes. 5 22. from appearance of evils, as from gross sins: And would so do the greater things of the Mat. 13. 19 Law, as not to leave the other undone. But the * Mar. 6. ●● hypocrite not so, there is some sin he will not leave, some duty he will not do, etc. Follow the opposition. 2. Secondly, an upright man is known by this. Where GOD hath laid a special charge, there he will have a first and special respect to it. As to n Mat. 6. 33 seek the kingdom of God and his righteousness, that o Luk. 10. 42. one thing necessary: and to show a p Gal. 6. 10 Psal. 16. 2. specialty of love to the household of saith. To be first and most at home, reforming himself and his, q Mat. 7. 5. Mat. 23. 23 pulling out the beam out of his own eye. To be most zealous for matter of substance in religion, and less in matter of ceremony and circumstance. Lastly, his chief care will be to apply himself to a ● conscionable discharge of the duties r Luk. 3. 10 to 1●. 1 The. 4. 12 ●f his particular calling; knowing ●hat a man hath no more conscience nor goodness in truth, than ●e hath will and desire to show ●● in the works of his particular ●…ace and calling. The s Mat. 7. 3. 4, 5. 1 ●●m. 5. 13 2 The. 3. 11 hypocritely ●● contrary in all these. Thirdly, the upright man endeavoureth to approve himself to God, ● well in secret, as openly; as well ●● the inward man, as in the outward; as well in thought, as in ●ord and deed. But it is quite Mat. 6. 2. etc. otherwise with the hypocrite, if ●● may seem good to men, it is ●● he careth for. Fourthly, the upright man is constant▪ his will is that he might t Act. 24. 16 always please God. He doth as well bethink himself how to do well in prosperity, as in adversity, and even then studieth how to be able to hold out before God, if his state should alter. I do not mean such a constancy as admitteth of no intermissions or stoppages in the open course of his life. A constant running spring may between two hills be stayed in his course for a time, by damning it up; yet the spring will approve itself to run constantly; for it will be still thrusting to get thorough, or get under; or, if it can do none of these, it will raise itself in time (according to its strength) and get over all lets, and will bear down all before it, and will run with a more full stream afterwards, by as much as it was before interrupted; so it is with an upright ma●. But the hypocrite is but by fi●● and starts; as he c job 27. 10. calleth not on Go● at all times, so it is with all other his goodness, it is but as the d Mat. 13. 21, 22. Hos. 6. 4. corn in stony ground, and amongst thorns, and as a morning dew, it endureth but for a season. Fifthly, An upright man is known by the causes from which all his good actions spring, and to which they tend, for these two, the efficient, and the end, denominate the action. 1. That which causeth the upright man to endeavour to keep a good conscience always, is an inward principle and power of grace, causing him through faith in q joh. 15. 2. 5. Christ, in and from whom, as from the root of all grace, he bringeth forth fruit; and from r 1 Cor. 9 16, 17, 18. 2 Cor. 5. 14▪ love, and s Gen. 42. 18. fear of God, and from t 2 Cor. 2. 17. conscience of the Commandment to do the will of GOD. Not only fear of wrath, and hope of reward causeth him to abstain from evil, and do good; but chiefly love of God, and conscience of duty. Now, if you would know when you obey out of conscience of the Commandment, and from When a man obeyeth of conscience and love to Christ. love of Christ; consider, 1. whether your heart and mind stand ready pressed to obey every of God's Commandments which you know, as well as any, and that because u jam. 2. 11 the same God which hath given one, hath given all. If yea, than you obey out of Conscience. 2. Consider what you do, or would do, when Christ, and his true Religion, and his Commandments go alone, and are severed from all outward credit, pleasure and profit. Do you? or will you then cleave to Christ, and to the Commandment? Then love of Christ, fear of God, and conscience of the commandment was and is the true cause of your welldoing; especially, if you will and indev our all this, when that all these are by the world clothed with peril & contempt. 3. Consider whether you can go on in the strict course of godliness alone, and whether you resolve todoe it, though you shall have no company, but all or most go in the way of sin, and withal persuade thereunto. When you will walk with God alone, without either company, this showeth that your walking with God is for his sake. So walked h Gen. 7 1 Noah, and i 1 Kin. 19 14. What is the cause of hypocrites welldoing. Eliah, as he thought. But the cause of an hypocrites well-doing is only goodness of nature, or good education, or mere civility, or some common gifts of the spirit, also self-love, slavish fear only, or the like. See this in l 1 Kin. 21. 27. ahab's repentance, in m 2 Kin. 10▪ 16. jehu his zeal, and joash his goodness. ahab's humiliation was only from a slavish fear of punishment. The zeal of jehu was only from earthly joy, and carnal policy: for had it been in zeal for God, he would as well have put down the Calves at Dan and Bethel, as to stay the Priests of Baal. And the goodness of joash, it was chiefly for Iehoiada's sake whom he reverenced, and to whom he held himself beholding for his kingdom, and not for God's sake. For the Scripture saith, that after jehoiadans' death, his Princes solicited him, and he yielded and fell to Idolatry, and added 2 Chro 24 6. 17, 18. 20. 21. this also, he commanded Zechariah the High Priest, Iehoiada's son to be slain, because he in the name of the Lord reproved him for his sin. Secondly, the upright man's actions, as they come from a good beginning, so they are directed to 1 Cor. 10. 31. a good end; he propoundeth the pleasing of God, and the glory of his Name, as the direct, chief, and utmost end; not as if a man might not have respect to himself, and to his neighbour also, propounding to himself his own and his neighbours good, as one end of his actions, sometimes: but these must not be propounded either only, or chiefly, or as the farthest and utmost mark, but only as they are subordinate to these chief ends, and do lie directly in the way to procure God's glory. For so far forth as a man's health, and welfare both of body and soul, lieth directly in the way to glorify God; he may in that respect aim at them in his actions. Our Saviour Christ in an inferior and secondary respect, aimed at his own glory, and at the salvation of man in the work of man's redemption. joh. 17. 1. When he said, Glorify thy Son; and prayed that his Church might be glorified; here he had respect unto himself, and unto man; But when he said, that thy Son may glorify thee; here he made God's glory his utmost end, and the only mark which for itself he aimed at. The upright man's aim at his own, and at his neighbour's goods, is not for themselves, as if his desire ended there; but in reference to GOD the chief Good, and the highest end of all things. Indeed, such is GOD'S wisdom and goodness, that he hath set before man, evil and good: Evil, that followeth upon displeasing and dishonouring him by sin, that man might fear and avoid sin; Good and recompense of reward, that followeth upon faith and endeavour to obey, that he might hope, and be better induced to believe and obey. This GOD did, knowing that man hath need of all reasonable helps to affright him from evil, and to allure him to good. Now, God having set these before man, man may and aught for these good purposes to set them before himself. Yet the upright man standeth so strait, and only to God, that (so far as he knoweth his own heart) he thus resolved, that if there were no fear of punishment, nor hope of reward: if there were neither Heaven or Hell, he would endeavour to please and glorify GOD, even out of that duty he oweth to him, and out of that high and awful estimation which he hath of God's Sovereignty, and from that entire love which he beareth unto him. He that ordinarily in doing of common and earthly business (though they concern his own good) hath a will to do them with an heavenly mind, and to an heavenly end principally, certainly he standeth well and uprightly resolved, albeit, intemptations and fears he doth not always feel the said resolution. But the hypocrite not so; he Mat. 6. 2. 5. 16. only or chiefly aimeth at himself, and in his aim serveth himself in all that he doth. If he look to GOD'S will and glory, as sometimes he will pretend, he maketh that but the by, and not the main: 2 King. 10. 16. he seeketh God's will and glory not for itself, but for himself; not for God's sake, but for his own. Thus did jehu. Sixthly, An upright man may know he is upright, by the effects that follow upon his well-doing. First, his chief inquiry is, and he doth observe, what good cometh by it, and a Phil. 1. 12 20. what glory God hath had or may have; rather than what earthly credit and benefit he hath gotten to himself. Or if this latter thrust in itself before the other (as it will ofttimes in the best) he is greatly displeased with himself for it. The hypocrite not so▪ all that he harkeneth after, & is pleased with, after he hath done a good deed, is what applause it hath amongst men, etc. Secondly, when an upright man hath done a praiseworthy action, he is not puffed up with pride, and high conceit of his own worth, glorying in himself; but he is humbly thankful unto God. Thankful, that God hath enabled him to do any thing with which he will be wel-pleased, and accept as well done. Humble and low in his eyes, because of the manifold failings in that good work, and because he hath done it no better; and because whatsoever good he did, it was by the grace and power of God, not by any power of his own. Thus David showed his uprightness 1 Chr. 29▪ 13, 14. in that solemn thanksgiving, when he said, But who am I, and what is my people, that we should be able to offer so willingly after this sort, & c? But it is otherwise with the Hypocrite: For either he ascribeth all the glory of his good work to himself; or if he seem to be thankful, it is with a proud thankfulness, like that of the proud Pharise, Luk. 18. 11 accompanied with disdain of others, which in his opinion do not so well as himself. Thirdly, the upright man having begun to do well, doth not set down his rest there; but striveth to do more, and to be better: he with the Apostle forgetteth Phil. 3 13, 14, 15. what is behind, looking to what is before, not thinking that yet he hath attained to that he should do. So many as are indeed perfect and upright, do thus. But the hypocrite, if he have some flash of common illumination, and some little taste of those things that concern the kingdom of heaven, and hath attained to aforme of godliness, he thinketh that he hath enough, and needeth nothing. So did Laodicea. Rev. 3. 17. Seventhly, The upright man, and the hypocrite are differenced by their different affections and carriages, after that they are fallen into sin. For in many things we sin all. As the upright man did jam. 3. 2. not commit his sin with that full consent of will, and with that dexterity, which the hypocrite may do, and oft doth; but always with some reluctation and opposition of will (though not always felt and observed) in so much that he can say, It was not Rom. 7. 15. 17. he, but sin that dwelled in him: so after he is fallen into sin, when he hath means to make his sin known to him, b job. 31. 33. he doth not hide, excuse, or defend his sin; or if he do, it is but seldom in comparison, and but faintly, and not long, his c job. 40. 3, 4. job 42. 3▪ 6. conscience smiting him when he doth it, or quickly after it. An upright man will not be much or long angry with any, that shall admonish him of his sin, yea though an enemy shall by malicious railing call his sin to remembrance, as Shemei did 2 Sam. 16. 10, 11, 12. to David, even therein he can see God, and can for the most part abstain from revenge, and will work his heart to godly sorrow for his sin. But if any 1 Sam. 25 32, 33. like Abigail shall, in wisdom and love; admonish him, he blesseth God that sent him, or her, he blesseth and maketh good use of the admonition, and doth bless the admonisher, and doth take it for a special kindness. Thus David, a man according to Gods own heart, as he bewrayed humane frailty in his many and great falls; so he gave clear proof of his uprightness, sooner, or later, by his behaviour after his falls: He could say, and his repentance did prove it, that though, to his grief and shame, sometimes he Psa. 18. 21. departed from God; yet he did not wickedly depart from GOD. Though upright men be transgressors, yet they are * Psal. 59 5 not wicked transgressors; there is great difference between those two: For, though there be evil in their actions, yea in some of them filthiness; and gross iniquity, yet Eze. 24. 13. in their filthiness is not lewdness, as God complains of judah, that is, they are not obstinate and rebellious, standing out against the means of purging and reclaiming them. For when God doth purge them by the rod of his mouth or hand, in admonition, and correction, they are willing to reform whatsoever is discovered job. 42. 6. to be amiss. Moreover, Although the upright man may be oft drawn into a way that is not good, and often through his weakness and heedlessness, like the sheep, may fall into a state that is not good; yet he doth not set himself in a Psa. 36. 2, 3, 4. way that is not good: nor yet like the swine, delighteth to wallow and lie in it. When an upright man is fallen, & is recovered out of his spiritual swoone, when he is well come to himself, he is like a man sensible of his bones broken or out of joint; he is not well, nor at quie, nor his own man, until he have confessed his sin, repent of it, asked pardon and grace, and made his peace with GOD; even, until he be well set and in joint again. An uprightman is likewise like the needle of the Sundial, or of the Mariners Compass, which may by violent motion, and joggling, sometimes swerve to the West, sometimes to the East; but standeth steady no way but toward the North, and if it be truly touched with a true Loadstone, hath no rest but in that one North point; so an upright man may, through boisterous temptations, & strong allurements, ofttimes look toward the pleasure, gain, and glory of this present world: but because he is truly touched with the sanctifying Spirit of God, he still hangeth, and inclineth to God-ward; and hath no quiet, until he standeth steady towards Heaven. But it is not so with the Hypocrite: He is in each particular directly contrary. I leave the full and particular application thereof to yourself to enlarge; for having much to write, I abbreviate as much as I may, without obscurity and defect. Eighthly, You shall find the most evident mark of uprightness from your sense of hypocrisy in you, and from your conflict Gal. 5. 17. with it: The upright man is sensible of a great deal of hypocrisy, and guile in his heart: Yea, so Psa 51. 10. much, that ofttimes he doth make a question whether he have any uprightness; and until he have brought himself to due trial by the balance of the Sanctuary (the Word and Gospel of Christ) he doth fear he is an hypocrite. But there is nothing which he would oppose more, nothing which he complaineth of, or prayeth to GOD more against, than this hypocrisy, nor is there any thing that he longeth after, laboureth and prayeth for more, then that he might love and serve the Lord in sincerity: This was the Apostles chief care, that he might approve himself to be upright. All this plainly showeth 1 Cor. 9 26, 27. that this man would be upright; which thing to will, is to be upright. The hypocrite chose, he neglecteth to observe his guile, and hollow-heartedness in the things he doth; or if he cannot but see it, he is no● much troubled at it; but suffereth it to reign in him: And as he boasteth of his good actions, so likewise of his good heart, and good meaning in all that he doth (except when his lewdness and hypocrisy is discovered to his face) flattering himself in his own Psal. 36▪ 2. ways, till his iniquity is found to be hateful. Before I leave this, I will answer Questions touching judging of uprightness by these marks. Quest. a question or two, concerning judging of uprightness by these marks. First, whether an upright man may at all times discern his uprightness by these or any other marks. Ordinarily, if he will impartially compare himself with these evidences, he may. But as sometimes it so happeneth that he cannot: namely, in the case of spiritual In what cases uprightness is hardly discerned. desertions, when God, for his neglect of keeping his peace with him, is hid from him for a time, & when in his displeasure he looketh angrily, and writeth bitter things against him. Likewise, when he is in some violent and prevalent temptation, and thereby cast into a kind of Spiritual swoone, and in such like cases. But a man must not judge himself to be dead, because when he is asleep, or in a swoone, he hath no feeling, or sense of life. Whether is it necessary, that a Quest. man should find all these marks of uprightness in him, if he be upright? No. Albeit if he were in case Answ. to judge himself, and try himself thoroughly, he might find them all in him, yet if he find most, or but some of these, he should stay himself upon those, until he find the rest. Take heed that you do not as A Caution in judging of any grace by many marks. many hearers, and many readers do, when they hear and see many signs given of this, or any other needful grace; If they cannot approve themselves by all, they will make a question whether they have the grace or no. One may give you twenty signs of natural life, as Seeing, Hearing, Talking, Breathing, etc. What though you cannot prove your life by all? yet if you know you feel, or breath, or move, you know you are alive by any one of these. What is to be done when you Quest. cannot now find that you are upright, whereas heretofore sometimes you did hope that you were? Do not presently conclude you Answ. are an hypocrite; but look back unto former proofs of uprightness. And though you have for the present, lost your evidence and assurance of Heaven, yet give not over your possession of what you have, nor your hope. A man that hath once had possession of house and lands, if his state be questioned, will seek out his evidence: and, suppose that he hath laid aside, or lost his evidence thereof; yet he is not such a fool as to give over his possession, or his right: but will seek till he find his evidences, or if he cannot find them, will search the Records, and get them forth thence. So must you Psa. 51. 12. in this case, you must seek for your evidence again. And entreat your Lord that he will please to give you a new Copy out of his Court-rou●● in Heaven, wherein both your name, & uprightness is written. Howsoever, * Act. 11. 23 * job 13. 15, 16. cleave fast to God and to his promises. Resolve not to dare to sin wittingly, nor yet to give over your endeavour to walk in his ways; and you shall not be long, before you shall know that you be upright: or if you attain not to this, yet be sure the LORD will know 2 Tim. 2. 19 you to be his, though you do not so certainly know that he is yours. But of this more, when I shall speak of peace of Conscience. But in trying my uprightness▪ Reply. I find many of the signs of hypocrisy in me. I do not find myself to be so universal in my respect to all God's Commandments as I should; I do not hate all sins alike, I find myself inclined to somesinne more than other, and I am readier to neglect some duty than other: I cannot so throughly seek GOD'S Kingdom as I should; I am readier to find fault with others, than to amend my own, etc. I find that I am not so constant as I ought to be in good duties, and I have too much respect to myself in all that I do, and too little to God's glory: In reading all the notes of hypocrisy, except the last, I find hypocrisy, nay much hypocrisy to be in me: Must I not therefore judge myself to be an hypocrite. No. For truth of uprightness Answ. may be in the same person, in whom there is sense of much hypocrisy: Nay this, to feel hypocrisy with dislike; argueth truth of uprightness. Indeed if you felt not thus much, you might fear you were not upright. All that you have said (if it be true) only proveth that you have hypocrisy remaining in you, and that you feel it. You must remember that I told you, that not the having, but the reigning of hypocrisy maketh an hypocrite. Besides, a man may have an universal respect to all God's Commandments, and yet not an equal respect to all: If you see and bewail your sin, and fight against your hypocrisy when you feel it, assure yourself you are no hypocrite. What if a man find indeed by these notes of hypocrisy, that it doth reign in him? Quest Answ. He must know that he is for the present hated of God, and in a damnable estate, yet his state is not desperate. If the hypocrite forsake his hypocrisy & become upright, he shall not dye for his hypocrisy: if this be true of a sinners forsaking of all sin, then, it is true of this in particular, of forsaking his hypocrisy: but in the uprightness wherein he liveth, he Ezek. 18. 21. 22. shall live. What Christ said to Hypocritical & Lukewarm Laodicea, that I say to all such: they must be zealous, they must amend Rev. 3. 19 and be upright: hypocrisy is as pardonable as any other sin, to him that is penitent, and that believeth in Christ jesus, Isaiah 1. 11. 16 18. By this which I have written, you may plainly see, (1) That you ought to be upright: (2) What it is to be upright: (3) Whether you be upright or no. It concerns you therefore to hate and avoid hypocrisy, and to love and embrace sincerity. Which that you may do; make use of these motives and means which follow in the next Sections. SECTION 3. ●ouching dissuasives from Hypocrisy, and motives to Uprightness. IF you would abandon hypocrisy, Disswasiv▪ from thee vil● of hypocrisy where it reigneth▪ consider the dissuasives ●…ken from the evils and mis●…efes that accompany it where ●…raigneth. And how trouble●…e and noisome it is, where it is, ●…ough it reign not. First, Hypocrisy taketh away the goodness of the best actions. ●…ey are good only in name 〈…〉 in deed. The repentance and ●…dience of an hypocrite is none, because it is feigned, his faith is no faith, because it is not unfeigned; his love no love, because it is not 1 Tim. 1. 5 from a pure heart without dissimulation. Conceive the like of all other the graces and good actions of an hypocrite. Secondly, All the goodness Luk. 13. 25 Mat. 7. 22. Mat. 25, 11 12. and actions of an hypocrite, are together with himself wholly lost. Such as Preaching, Hearing, Praying, almsgiving, Building of Hospitals, Colleges, Bridges, etc. Thirdly, hypocrisy (in whom it reigns) doth not only take away all goodness from the best gifts and actions, and cause the loss of all reward from GOD, but it p●ysoneth and turneth the Isa. 66. 3. best actions into most loath som● and abominable sins: Insomuch that in those good works wherein the hypocrite seemeth to mak● haste to Heaven, he doth run pos● to Hell. For such allowed hypocritical holiness is a Rev. 3. 15 worse tha● professed wickedness; it is so odious in GOD'S eyes, and nostrils, that for it he will plague those, in whom it ruleth, with his severest judgements. For the hypocrisy of men professing the truth, doth bring b Rom. 2. 24. the name, religion, and best services of God into disgrace and contempt; and causeth the best actions and best men to be suspected. For such as have not spiritual wisdom to judge rightly, do stumble hereat, and forbear the said good actions, and exercises of Religion, and the company of those that be religious, ignorantly judging all of that Religion to be such. Besides, Hypocrisy is high treason against God; for it is a guilding over, and setting the King's stamp upon base mettle. It is Psal. 78. 36 tempting and mocking of God to his face. A sin so abominable, that his holy justice cannot endure it. Fourthly, God's judgements on such hypocrites are manifold a 2 Thes. 2. 10, 11 Heb. 6▪ 5, 6 For this cause God giveth them God's just judgements upon hypocrites. over to believe lies, even Popery, or any other damnable error or heresy. Hence it is that God giveth them over many times to fall from good in * Luk. 8. 18 seeming, to evil in profession; and thence, from evil to worse, even unto * Heb. 10. 25, 26 job 27. 8 final Apostasy. And at last when God taketh away an Hypocrites soul, he is sure not only to lose his Hope (which addeth much to his Hell) but to be made to feel that which he would not fear, being ranked with those b Mat. 24. 51 Sinners which shall be punished with the greatest severity in the eternal vengeance of Hell-five. For after that an hypocrite hath played the civil and religious man for a while, upon the Stage of this World; his last Act, when his life is ended, is to be in deed, and to act to the life, the part of an incarnate and tormented Devil. He shall have his portion with the c Mat. 25. 41▪ Devil and his Angels. d Isa. 33. 14 When fear hath surprised the Hypocrites, who shall dwell with devouring fire? Who shall dwell with everlasting burning? Saith the Prophet. Happy were it for them if this warning might fright them out of this their sin. Consider likewise; that Hypocrisy Dissuasive taken from the evils of hypocrisy though it do not reign. doth much harm, even there where it doth not reign, and that more or less, according as it is more or less mortified. For first, it bringeth the soul into a general consumption of grace, no sin more. Secondly, it blindeth the mind, and insensibly hardeneth the heart, no sin more. Thirdly, it maketh a man slight and overt in the best actions. Fourthly, it causeth fearful declinations and falling back. Fifthly, it deprives a man of peace of Conscience in such sort, that a spiritual Physician can hardly fasten any hope or comfort upon him, on whose Conscience doth lie the guilt of hypocrisy; yea, hardly upon him that doth but fear he is guilty: For he putteth off all the remembrances of his good affections and actions, saying, all that I did, was but in hypocrisy. Sixthly, and lastly; Besides that, it bringeth many temporal judgements; it causeth that a man 2 joh 8. 1 Cor. 3▪ 15 loseth many of his good works done in Hypocrisy, though through God's mercy he lose not himself, which not losing himself is, because he is found in Christ, Christ's Spirit of uprightness reigning in him. Now to induce you to love Motives to uprightness. Uprightness, and to labour to be upright; Consider the good which accompanieth uprightness: First, temporal and outward: but secondly, and chiefly, that which is spiritual, eternal, and inward. Motives from temporal benefits. Uprightness hath the a 1 Tim. 4. 8 promises of this life: It is a means to keep off b Psal. 91 9 10, 14. Psal 97. 11 judgements, or in due time to remove them. If affliction like a dark night overspread the upright, for their correction and trial for a time, yet light is sown for them, and in due time will arise unto them. The upright cannot want health, wealth, friends, or any thing that can be d Psal. ●● 9, 10. good for them. Moreover, this uprightness doth not only provide well for a man's self, but if any thing can leave a blessing, and a good portion to his e Pro. 20. 7 Psa. 112. 2. Children and to his children's Children, Uprightness will. The holy Ghost saith, the generation of the upright shall be blessed. The spiritual blessings which Motives to uprightness taken from spiritual benefits. belong to the upright, are manifold. The upright man is God's faverite, even his * Pro. 1●. 20 delight. He is hereby c P●. 1● 1, 2 assured of his Salvation. For although an upright man may fall into many grievous sins, yet d P●. 19 13 presumptuous sins shall not reign over him, he shall be kept from the great transgression, he shall never sin the sin unto death; Yea, he shall be kept from the dominion of every sin. By uprightness a man is strengthened in the inward man, it being job 19 23, 25 d Eph. 6. 14 that Girdle that buckleth and holdeth together the main pieces of the complete armour: Nay, it is that which giveth proof to every piece of that armour, it strengtheneth the back and loins; yea, the very heart of him that is begirt with it. He that is upright, is sure to have his c jer. 29. 13 prayers heard, and to be made able to profit by the Word of God, and by all his holy Ordinances. f Mic. 2. 7. Do not my words (saith God) do good to him that walketh uprightly? The upright man's services to God in prayer, hearing, receiving Sacraments, etc. though performed with much weakness and imperfections, shall through Christ be accepted of God. Nay, where there is not power, g 2 Cor. B. 42 the will of 2 Chr. 30 18, 19, 20 an upright man is taken for the deed; and where there is power and deed both, even there the uprightness and readiness of the will is taken for more than the deed, according to that commendation of them, who were said not only to do, but to be willing a year ago: For many do good 2 Cor. 8. 10 things, which yet do them not with an upright will, and ready mind. 6 The upright man hath always matter ●f boldness before men. He can make an Apology and Defence for himself against the slanders of wicked men, and against the accusations of Satan; Act 23. 1. Act. 24. 14, 15, 16 who are ready upon every slight occasion to hi● him in the teeth, and say, he is an hypocrite, and that all which he doth, is but in hypocrisy; but he can gave all them thely●▪ that charge him with dissimulation or hypocrisy He knoweth more of his hypocrisy than they can tell him; he findeth fault with it, and accuseth himself for it, more than they can do: yet this he can say, he alloweth it not, he hateth it, and his hart is upright towards God. He careth not though * job. 31. 35, 36. adversari●t write a book against him, job 19 2●▪ 24, 25. He hath his defence; if men will receive it, they may; if not, he dareth to appeal to Heaven. For his Record is on high: He hath always a k job 16. 19 2 Cor. 1. 1● witness both within him, and in Heaven for him. 7. Uprightness is an excellent Preventer, and Curer of despair, arising from accusations of Conscience; even of a wounded Spirit, of which Solomon saith: Who can bear it? For either it keepeth it off. job 27 5, 6. Or if it be wounded, this Uprightness in believing, and in willing to reform and obey, is a most sovereign means to cure and quiet it, or at least it will allay the extremity of it. Not but that an upright man may have trouble of mind, and that in some extremity; but he may thank himself for it, because he will not see & acknowledge that Uprightness which he hath, and doth not apply it, nor cherish it; which if he would do, there is nothing would answer the accusations of his accusing Conscience, nor bring more feeling comfort to the soul so. ner or better than this will. 8 The Upright man hath an Holy boldness with God. When Abimelech could say, In the integrity Gen. 20. 5. of my heart, and innocence of my hands I have done this; he had boldness to expostulate and reason his case with God. An uprigh man in his sickness, or in any other calamity; yea, at all times, when he needeth GOD'S help, can be bold to come before GOD notwithstanding his sin that hangeth so fast on, his original sin, and his many great actual transgressions. So did Hezekiah upon his deathbed (as he thought) saying, * Isa. 38. 3 Remember O Lord, I beseech thee, how I have walked before thee in truth, and with a perfect heart, and have done good in thy sight. So did Nehemiah, saying, a Nehe 1● 22 Remember me O my GOD concerning this, and spare me according to the greatness of thy mercy. This Uprightness giveth boldness with God, but without all Presumption of merit, as you see in good Nehemiah. 9 Lastly, Whatsoever the upright man's beginning was, and whatsoever his changes have been in the times that have gone over him, both in the outward and inward man in his progress of Christianity; mark this, b Ps. 37. 37 his end shall be peace. The last, and everlasting part which he shall act indeed, and to the life, c Pro. 28. 18 is everlasting happiness. And, to contract all these motives into a short, but full sum, The Lord is a Sun and Shield. Psal. 84. 11 The Lord will give grace and glory. No good thing will he withhold from them that walk uprightly. SECTION 4. Touching means to subdue Hypocrisy, and to nourish uprightness. IT remaineth now that you should know by what means you may abate and subdue hypocrisy; and may get, keep, and increase this grace of uprightness. First, you must, by a due and Means against hypocrisy, and for uprightness serious consideration of the dissuasives from hypocrisy, and motives to uprightness, work your heart to a loathing and detestation of the one; and to an admiration, love, and hungering desire of the other. And withal by this means you must work your heart to a resolution by the grace of God to be upright. This must first be wrought, for until a man stand thus affected, & resolved against hypocrisy, and for uprightness, he will take no pains to be rid of the one, nor yet to get the other. Secondly, you must be sensible of that Hypocrisy which yet is in you, and of the want of uprightness, though not altogether, yet in great part. For no man will boat cost and pains to remove that disease whereof he thinketh he is sufficiently cured, though indeed he did judge it to be never so dangerous; nor yet for to obtain that good of which he thinketh that he hath enough already, though he esteem it never so excellent. Hitherto both in the motives and means, I have endeavoured to gain the will, to will and resolve to be upright, and to be willing to use all good means to be upright. Now those means that will effect it, follow. Thirdly, do your best to root out those vices that beget and nourish Hypocrisy. Then plant in their r●ome those graces which will breed and feed uprightness. The chief vices are Ignorance, and unbelief, self-love, pride, and an irresolved & unsettled heart, unstable and not firmly resolved what to choose, whereby it wavers, and is divided between two objects, dividing the heart between n Zeph. 1. 5 God, and something else, whether it be false gods, a man's self, or the world; whence it is, that the Scriptures call an hypocrite a man that hath an heart and an heart, one that is o jam. 4. 8. double minded. The graces which breed and nourish uprightness, are, a right knowledge of GOD and of his will, and faith in him; Selfe-deny all, Humility, The graces that breed & nourish uprightne● and lowly mindedness; Stability, and oneness of heart, and that to God-ward. For, the more clear light you can get into your mind, the more truth you shall have in your will. And when you can so deny yourself, that you can ●uite go out of yourself, and first give your 2 Cor. 8 5 10, 11 self to Christ, and unto God, then there will follow readiness of mind, and heartinesses of will, to do whatsoever may please God. Also the more humility you have in your mind, the more uprightness you shall have in your heart: For while the soul is p Hab. 2. 4 lifted up, that man's heart is not upright in him, saith the Spirit. Lastly, when your eye is single, and your heart one, and undivided, you will not allow yourself to be in part for God, and in part Mat. 6. 22. 23, 24 for Mammon, in part for GOD, and in part for your lusts, whether of the flesh, or of the world, or of pride of life, you will not give your name and lips to God, and reserve your heart for the world, the flesh, or the Devil; But by your will, God shall be all in all unto you. Fourthly, if you would be in earnest and in truth against sin, and for goodness, you must represent sin to your thought▪ as the most hurtful, hateful, and Gen. 39 9 most loathsome thing in the world; and must represent the obeying and Psal. 19 7, 8, 11 doing of Gods will unto your mind, as the best, and most profitable, most amiable, most sweet, and most excellent thing in the world: Hereby Ps. 119. 72. you may affect your heart with a through vexation, and loathing of sin, and with an hearty love and delight in God's Commandments: If you do thus, Ps. 119. 97 you cannot choose but shun sin, and follow after that which is good, not in seeming only, but indeed and in truth with all your heart. For a man is always hearty, against what he deadly hateth, and for what he dear loveth. Fiftly, if you would be sincere, and do all your actions for God's glory, and for his sake, you must, by the light of God's Word, and Works, fully inform and persuade yourself of GOD'S Sovereignty and absoluteness, and that, because he is the first absolute and chief good, he must needs be the last, the absolute and chief end Rev. 1. 8. of all ends. For he, that is Alpha, must needs be the Omega, of all Rom. 11. 36 Rev. 4. 11. things. Sith all things are of God, and sith he made all things for himself; therefore you should, in all things you do, be upright, intending q 1 Cor. 10 28. 31. GOD'S glory as your principal and utmost end in all things. Sixthly, Consider oft and seriously, that how close and secret soever hypocrisy may lurk, yet it cannot be hid from the 〈…〉 of God r Heb. 4. 12 13. with whom you ha●…, and before whom you w●… s Eccle. 12 14. who will bring every secret 〈…〉 to judgement. Wherefore take continual notice, that you are in the eye of God that t Psal 94. 9 10 11. Psal. 51 6. made your heart, who requireth truth of heart, who perfectly knoweth the guil●or truth of your heart. This will much further your uprightness; for who can dare to double and dissemble in the presence of his Lord, and judge, who knoweth his hollowness and dissimulation better than himself? Seventhly, Unite yourself more and more strongly unto your head Christ jesus, by all good means. Go so out of yourself, that you may every day be more and more in him. Wherefore grow daily in faith and hope in Phil. 3. 8, 9 10, etc. him, whence as by Conduit-pipes, you shall more and more partake of his fullness, u joh. 1. 12 16. even grace answerable ●…ace in kind, though not ●…sure, for though yo●…apable of the fullness ●…ghtnesse of Christ, in whose mouth was found no guile; Isa. 53. 9 Yet you shall have a measure of uprightness proportionable to your faith. For as the branch partaketh joh. 15. 5 more of the vine, so it draweth more sap and beareth more good fruit. Eightly, You must, with an holy jealousy of the deceitfulness of your hearts, examine yourself often; not only of what you have done, and now do●, but of the manner how, what moveth you, and why, as you may see before in the marks of uprightness. Lay yourself oft to the rule of uprightness, scil. the will of God, and finding yourself faulty, study, and assay to amend, and be upright, and that to the utmost of your power. Ninthly, Exercise that measure of uprightness which you have, and be more thankful for the little you have, than discouraged as many are, because they have no more. If you find yourself upright, be abundantly thankful, and resolve to keep and increase it by all means. Keep your Pro. 4. ●3. heart thus with all diligence; then, as all other graces, so this of uprightness will increase in the using. Tenthly, and lastly; use the means of all means, the Catholico● for all graces, which is Prayer. Think not to gain uprightness by the power of your own might: but in the sense of your insufficiency, repair oft to God by prayer, even to him who made your heart, in whose hands your heart is, who best knoweth the crooked windings and turnings of your heart, who only can amend & set strait your heart: Who, because he delighteth in an upright hart, and hath commanded you to seek it in the humble use of his means, will assuredly give it. Thus David; Renew, Psa. 51. 10 Psa. 119. 80 O Lord, a right spirit within me; And, Let my heart be sound in thy Statutes. CHAP. XIII. Of lawful care, and of freedom from taking thought. SECTION 1. NOw when you have had a holy care to walk with GOD in uprightness, according to the foregoing directions: It remaineth that you free yourself of all other care, and that you rest holily secure in God: enjoying your most blessed peace with him, according to that golden saying of the Apostle, Be careful in nothing, etc. Philip. 4. 6, 7. For understanding hereof, know that the Greek Noun, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Verb, which signify care, or to take care, are taken indifferently in Scripture, either for lawful, or unlawful care. Now because unlawful care is more care than GOD requireth; Our last Translators of the Bible, whensoever there was need to express a difference between it, and lawful care, do render it Carefulness, to be careful, or to take thought; As in this place, and Matth 6. 25. Matth. 10. 19 Luk. 10. 41. 1 Cor. 7. 32. and elsewhere. But when these words must be understood of a Lawful care, they are translated Care, not carefulness, or to be careful. As 1 Cor. 12. 25. 2 Cor. 11. 28. Phil. 2. 20. 1 Pet. 5. 7. and elsewhere. The Care which is Commanded, and Carefulness which is forbidden, differ thus; Care is an act of wisdom, taking up the understanding faculty chiefly, whereby, after that a man A description of lawful Care. hath rightly judged what he ought to do, what not, what good he is to pursue, and what evil is by him to be shunned, or removed; he, accordingly with more or less intention and eagerness of mind, as the things to be obtained or avoided, are greater or less, is provident to find out, and diligent to use lawful and fit means, for the good, and against the evil, and that with all wariness and circumspection; that he may omit nothing that may further him, nor commit any thing that may hinder him in his lawful designs; Which, when he hath done, he resteth quiet, and careth no further, castal care of success upon God to whom it belongeth, expecting a good issue upon the use of good means, yet resolving, howsoever, to submit his will to Gods will, whatsoever the success shall be. Carefulness is an act of fear, and distrust, taking up not only the head, but chiefly the heart, to the very dividing and disturbance A description of carefulness thereof, causing a man inordinately, and over-eagerly to pursue his desires, perplexing himself likewise with doubtful and fearful thoughts about success. Lawful care may be called a provident care, and care of the head. Carefulness may be called ● distrustful care, a carking ●are, or a taking thought of the ●eart. This prevident care is not only lawful, but necessary; For without it, a man cannot possibly be ●ecure, nor can have hope of ●ood success. This provident care is commended Pr. 6. 6, 7. 8 to you, in the examples of the most industrious, and most provident brute creatures: and ●● the examples of the most prudent men. As of a Gen cap. 32 & 33 Jacob's care of his safety, how to escape the rage of his brother Esau. Of b 1 Chr. 22 2 Chr. cap. 2. & 3. & 4. David and Solomon, in preparing and building the Temple. Of c 2 Cor. 11 28. Saint Paul's care of the Churches; of the d 2 Cor. 7. 11. Corinthians care and study to reform themselves; of the good e 2 King. 4. 10. Noble woman's care to entertain the good Prophet; of the f Pro. 30 13, etc. Good wives, and good housewife's care of well ordering and maintaining her Family. The like you have in the examples of the care of godly g 1 Cor. 7. 32. 34. unmarried men and women, whose care was how to please God, and that they might be holy both in Body and Soul▪ Luk. 10. 42 and of Mary, who cared for that one thing needful. Moreover, you are Commanded this provident care, namely, To study to be quiet, to be no busy 1 Thes. 4. 11. Eph. 4. 28. body, not idle: but to labour i● a lawful calling, the thing that i● good. Also to h 1 Thes. 4. 12. Walk honestly towards them that are without▪ To i Eph. 4. 3. indevor so to walk towards God's people that you keep the unity of the Spirit in the bond of peace. To k 1 Tim. 5. 8 provide for your own. To l 2 Pet 1. 5 give diligence to make your calling and election sure. To m Tit. 3. 8 study to maintain good works. But amongst all, you are commanded n Mat. 6. 83 chiefly to seek the kingdom of God and his righteousness, as the best means to rid you out of all unlawful care. The properties of provident Properties of provident Care, whereby it is differenced from carefulness care are these. First, the subject or seat wherein provident lawful care resideth, is the head; for that is the seat of understanding, wisdom, discretion, forecast; But carefulness is chiefly seated in the heart. Secondly, provident godly care is always about good and lawful things, it hath a good object, and good matter to work upon, and to be conversant about, propounding always some good thing to be the end, which it would compass. It is not a care about evil, as how to o Rome 13. 14 make provision for the flesh to fulfil the lusts thereof, like the p 2 Sam. 13 2 Carefulness of Amnon to defile his Sister Tamar, nor like q 1 King. 21 ahab's and jesabels' carefulness for Naboths' Vineyard and life. Nor yet like r 2 Sam. 15 Absoloms carefulness, how to usurp his Father's Kingdom; nor like s Hest. 3. 9 haman's, how to destroy the jews, nor like the carefulness of t Dan. 6. 5. Darius' Princes, how to entrap Daniel; Neither is it like the carefulness of those of whom Solomon speaketh, u Pro. ●. 16 who cannot sleep unless they do mischief. Thirdly, This holy provident care maketh choice only of lawful means, to obtain that lawful thing which is cared for. David had care of his own life; therefore he got intelligence from x 1 Sam. 20 1 ●onathan of Saul's evil purposes towards him; He did y 1 Sam 24 ●3, 4. 5, 6, 7 1 ●●m. ●6. ●▪ 10, 11 sly and hide himself from Saul; but would by no means lay violent han● upon his anointed Lord and King; though he had fair opportunities, and strong solicitations to kill him, he falling twice into his power, and was earnestly called upon by his servants to dispatch him. Observe likewise Jacob's care. Gen. 32. to save himself, and all that he had, from the fury of his brother Esau; he used only apt and lawful Gen. 33. means. For though a man's intention be never so good, and the thing cared for be good, yet if the means to get it be unlawful, that care is naught. To care how to provide for yourself, and for yours, is in itself good & needful; but so to care, that you run to unjust and indirect means, it maketh it evil. To care how to be saved, is an excellent care, but when you shall seek to attain it by ways of your own, or of other men's inventions: as by Idolatrous worship, and voluntary Religion; or looking to be saved by your own works, by Purgatory, Pope's Pardons, and Indulgences, as the Papists do, Col. 2. 18. etc. this is a most sinful carefulness. To care how to bring glory to God Rom. 3. 7, 8 is the best care, but if any man, for to procure it, use lying for GOD, or any other unlawful means, it is an unholy care. Fourthly, This provident holy care is a full, and impartial care, even, of all things belonging to a man's care. It is not such a care of the body and state, as causeth neglect of the soul. Neither is it such a care of the soul, as it with neglect of the a 1 Tim 5. 23. body, life, state, or name. It is not such a care of the private, as to neglect the public good, or of the public, so as to neglect the private. It extendeth itself to whatsoever God hath committed to our care, both for ourselves and others. Those who care only for themselves, & for the things of this life, sin in their care. Likewise those who seem to care only how to please God, and to save their souls, yet wittingly or carelessly neglecting their bodies and affairs of their families belonging to their place, or the common good of others in Church or Commonwealth, all these are partial, and do sin in their care. All worldlings and self-loving men offend in the first kind. All superstitious, & indiscreetly devout men offend in the second kind: As not only Papists in their Popish cloistering up men and women, and in their whipping and cruel macerating their bodies, and in their penitentiary Pilgrimages, and in other acts do, b Col. ●. 23 not sparing the body; but also all such, who for devotion sake neglect the necessary duties of their particular calling. Fifthly, Care of providence, is a discreet and well-ordered care; It putteth difference between things more or less good, and between things necessary or not necessary, between things more necessary, and less necessary, In all things it would keep first due order, then due measure. First, caring most for GOD'S glory, as c Exod. 32. 12. 32 Moses, and d Rom. 9 3. Paul did, who cared more for the glory of GOD than for their own lives and honours, yea, if they had been put to it, than for their own salvation. Next, it careth for that one thing needful, how the soul may Luk, 10. 42 be saved in the day of the LORD. As any thing is best, or more needful for the present, that is cared * Mat. 6. 33 first, and chiefly for. If all cannot be cared for, the less worthy things, the less necessary for the present, & those things to which a man is least bound, shall be omitted. Secondly, As provident care doth through discretion keep due order, for it is an ordinate care, so it keepeth due measure, seeking Spiritual and Heavenly things with o 2 Pet. 1. 5 more diligence and zeal than those that ●●e temporal and earthly; caring for the things of this life with great moderation, without eagerness, and greediness of desire, always proportioning the care to the goodness and worth of that which is to be cared for. Now because the 1 Cor. 7. 31, 32▪ world is to be loved and used as if we loved and used it not, it being of little worth in comparison: therefore the cares about it in comparison of the best and most necessary things must be, as if you cared not. Then cares of the things of this Wh● cares of this li●● are in ordinate. life are inordinate and immoderate, when they will not give men leave to take the e Eccl. 5▪ 12▪ comforts and natural refresh of this life, as sleep, meat and drink, and other needful and lawful recreations: but especially when they hinder them from f Mat. 22. ● exercise, g Mat. 1●. 2●, 22▪ Ezek. 33. 31, 32▪ Mat. 6. 2●▪ profitable use, or due performance of religious duties. 2. Secondly, when they are first and chief in amans thoughts, the mind always running upon them. 3. When they cause a man (out of his overmuch haste to be rich and to enjoy the world) to use unlawful and indirect means, Pro. 28. 20 22. or to enter upon dealing and trading beyond his skill, stock, and means well to manage the same. 4. When they cause a man so to mind his worldly business, that he thinketh nothing well done, or safe, if his eye or hand be not in it, and if it be not in his own custody; albeit there is cause why others should be used, and entrusted with it. Sixthly, this holy provident care knoweth, as about what, and how, so how far to care. It knoweth its limits how far to go, and where to stay. Namely, when it hath chosen a lawful object to be conversant about, and hath found out and used lawful 2 Tim. ●. 12 means, and applieth itself to one thing as well as another, in due order and measure, it stayeth there, caring no further; but waiteth patiently GOD'S pleasure Psal. 37▪ 7. for good success, casting all care of event and success upon God by prayer and supplication with thanks giving. SECTION 2. Of Carefulness and taking thought. BY all that hath been written in the former Section, you may see that although you may and must care for many things, according to the directions there giust; yet you must as the Apostle saith, Be careful in nothing. This is now the point to be insisted on; God would have none of his servants and children to care inordinately about any thing, no● yet, (when in obedience to his Commandment, and due observance Godschildrens should not take thought, or be careful. of his providence, they have diligently used lawful means for things lawful and have able) that they should care at all about the issue or success. He would not that they should suffer their minds to hang in doubtful suspense and fear thereabout; but would that they should roll Psal. 37. 5. themselves and their affairs upon him; whether it be in the matter of their souls, or bodies, of the things of this life, or of that which is to come. God freeth them from all carefulness, and would that they should free themselves therefrom. God would have you use all good means for this life, but Mat. 6. 25 28. 31, 34 without taking thought for to morrow about what you shall ca●e, what you shall drink, what you shall put on; or what shall become of you and yours another day. He would not have you to be so distrustful of him, as to take the care of afterward, the care of success from him upon yourself, eating out your heart with doubt and fear till you find it. But his Psal. 55. 22 will is, that when you have done what you can, with a cheerful and ready mind, that you should leave the whole matter of good, or ill success to his care. In like manner, GOD would 1 Pet. 5. 7 have you to use means to save your soul: but when you have so done, and continue so to do; he would have you care no further. He would not have you to doubt and fear that all shall be in vain, and to no purpose, or that Psal. 73. 13 you shall not be saved not withstanding. He would not that you should discourage and enfeeble your heart * Mat. 10, 19 Mat. 24. 6. by taking thought about the issue of any trials and temptations that may befall you before they do come, for, that is vain, nor yet when they do come, for, that is needless. In such cases you need only to serve GOD'S providence in the use of the present means of Salvation, gaining as much grace and strength as you can against such times, improving that grace and strength which you have in such times of trial: but touching success, either how much grace and comfort you shall have, or when you shall have it, and whether you shall hold out in trial in the evil day, or be saved in the end; you must not trouble yourself through doubtful and distrustful fears: You must trust God with these things also. For our ●aviour prohibiteth his Disciples all trouble, that might joh. 14. 1. 27. arise through fear of ill success in the profession of Christianity. And S. Paul easeth himself of this trouble and fear, committing his soul, and the issue of all his trials unto GOD, (saying, a 2 Tim. 1. 12. I know whom I have trusted, and I am assured that he is able to keep that which I have committed to 2 Tim. 4. 6, 8. 18. him against that day.) He is confident in God for good success in his whole Christian warfare: so should you. Now to dissuade you from Dissuasive from Care fullness. all carefulness, and to persuade you to rest secure in God touching the particular events of all actions, and touching the final and happy event and good success of your Christian profession: Consider these reasons, (1) showing, why you should not care eagerly and inordinately for earthly things: (2) Why you should not take thought about any thing, whether earthly, or heavenly. Why no man should be careful about earthly things. First, inform yourself throughly, that all earthly things are of little worth, b joh. 2. 17 very fading, and transitory, likened, when they are at best, to the c Isa 40 6. I am 1. 10, 11. flower of grass. Wherefore they cannot be worthy of your careful toil, or carking about them. It is extreme folly for man being endued with reason to set his mind upon that which is little or nothing worth in comparison, nay whieh (as Solomon calleth riches) d Pro. 23. 5. is not, which is but of short continuance, and only for bodily use, while he hath it: which also is cast, by Ps. 17. 13, 14. God, unto the wicked, even to his enemies, rather than upon the godly. Secondly, Inordinate and immoderate care of earthly things is exceeding hurtful: For besides that it breedeth many e 1 Tim 6. 9 foolish and hurtful lusts, which drown men in perdition: it doth hinder the care of things spiritual and heavenly. It causeth, that either a man shall h Mat. 22. 5 Luke 14. 18, etc. not come at all to the means of Salvation, or if he come to the Word, Prayer, Sacraments, good company, and good conference, i Mat. 13. 22 it causeth him to Eze. 33. 31 depart without spiritual profit. It will cause a man to k 1 Tim. 6. 10. err from the saith, and to be altogether unfit for death, and unprepared for his latter end. For when any one part draweth more nourishment to itself than it ought, some other parts must needs be hindered in their growth: And when the strength of the ground is spent in nourishing weeds, tares, or corn of little worth, the good wheat is pulled down, choked, or starved. He whose cares are too much Phil. 3. 19 about the earth, his care will be too little for heaven. Next, Consider the reasons: Why man must not care at all about success in any thing. Why you must not care at all about success of your lawful endeavours, any more than by Prayer to commend them to God. First, because it is to usurp upon God's peculiar right, & to trench far into God's prerogative divine; taking his sole and proper work out of his hands: For l 1 Pet. 5. 7 care of success, and of what shall be hereafter, is proper to God. Secondly, m Ps 127. 2 It is a vain and bootless thing (when you have diligently used lawful means for any thing) to take thought for success. For n Luk. 12. 25, 26. Mat. 5. 36. who can by taking thought, add any thing to his stature, or make one hair white or black. Understand the like of all other things. Thirdly, o Mat. 6. 34 every day bringeth its full employment with it, together with its crosses and griefs; so that you shall have full work enough for your care to endeavour to do the present days work holily; and to bear each present day's affliction fruitfully, and patiently; you have little reason therefore to eat out your heart with taking thought of future events, and of what shall be tomorrow. Fourthly, It is altogether needless to take thought about the success of your actions, for p Mat. 6. 26 30, 32. success is cared for already by God; One whose care is of more use, and better consequent than yours can be. You are cared for by one, who loveth you better than you can love yourself, who is wisdom, and knoweth what is better for you, and what you most need, better than yourself; who is always present with you who is both able and ready q Eph. 3. 20 to do exceeding abundantly for you, above all that you can ask or think: even God, who careth for meaner creatures than you are, who also is your GOD, your heavenly Father, of whose care you have had happy experience, who in times past cared for you when you could not carefor yourself, who hath kept you in, and Psa. 22. 10. from your mother's belly, who, before you were, ordained you to Salvation. Rom. 8. 32. Who in due time gave his only begotten Son for you, and to you, as appear in that now he hath given you faith & hope in him, & love to him. It is your God and Father who hath r 1 Pet 5. 7. commanded, that for the present, and for r Psa. 55. 22 for hereafter, you should cast your care and burden on him; having withal made many gracious promises, Rev. 3. 8. 10 that he will care for you, that he will sustain you, and that he will bring your ways to pass. a Psal. 37 5 What wise man will clog himself with needless cares? Fiftly, Carefulness and taking thought of success proceedeth from base and cursed causes, namely, from ignorance of God, & from unbelief and distrust of God in whomsoever this sin reigneth: hence it was that the b Mat 6. 32 Heathen abounded in this sin. And by how much this Carefulness is in any (though it reign not) by so much he may be said to be of little sound knowledge, and of c Mat. 6. 30 little faith. Sixtly, Carefulness, and hanging in doubtful suspense about success in any your lawful endeavours, (be it whether you or yours shall prosper, or whether, you shall profit by the means of grace, or whether you shall be saved in the end) doth produce many dangerous and mischievous effects. First, It will cause you to neglect The evil effects of caring about success in any thing. 2 Kin. 6. 33 provident care to use the means of this life, or of that which is to come, according as you doubt of success in either, or if you neglect them not utterly, yet you shall have no heart to go about them. For those that go about others works, usually neglect their own, so you will be apt to leave your own work undone, when you take Gods work out of his hands: And who is he that can take pains about that which he feareth will be to no purpose, and will be labour lost? Secondly, you will be ready to use l Gen. 12. 11, 12, 13. Gen. 16. 2 Gen. 27. 5. 19 unlawful means for anything when you doubt of success from lawful. Thirdly, Taking thought doth divide, distract, overloade, wear and waste the heart and spirits, nothing more. Fourthly, You can never be thank full to GOD for anything whereof you fear that you shall have no good success. Fiftly, This taking thought and plodding about success with doubtful fear, will deprive you of the comfort of all those good things you have had, and which now you do enjoy. Sixtly, nothing will bring ill success unto you sooner than to be taking thought, and be troubled about what may be. For when any man shall (not withstanding the experience he hath had, or might have had of God's power, love, care, and truth of his promises) yet distrustfully care so far, as not to content himself with his own work, so far as provident care leadeth him; but also will take God's work, and the burden of his work upon himself, caring about success, which only belongeth to God, and which God only can do and bear; this folly and presumption doth so much provoke God, that it causeth him out of his wise justice to cease caring for such a one, leaving him to his own care, and to his wit, friends, or any other earthly helps, to make him by woeful experience see, & feel, how little any, or all these, without GOD can avail him. Nay, it causeth God not only to withdraw his own help, but the help of all things whereon such a man doth rely; and which is more, causeth them in stead of being for him, to be utterly against him. Is it not just with God, that whosoever will not be beholding to God to bear their burden, but will take it up and bear it themselves, should be made to bear it alone, to the breaking of their back, or at least to be much bowed and crushed under it? Wherefore all these things weighed, I return to the exhortation, or conclusion before propounded, viz. Roll yourself and your affairs upon God. Cast all your care on God, be careful in Psal. 55. 2 nothing. Oh! How happy are we Christians if we did but know, or knowing, would enjoy our Happiness. We are cared for in every thing that we need, and that can be good for us; We may live without taking thought, or care in any thing. Our work is only to study and indevor to please God, walking before him in sincerity, and with a perfect heart; then we may cleave to him, and rest on him both for our bodies and souls without 1 Cor. 7. 35 fear or distraction. GOD is all-sufficient, and all in all to such, he is known by his name jehovah Exod. 6. 3. to such; even to be the being, and the accomplisher of his promises to them. If we shall wisely and diligently care to do our work, we, serving so good and so able a master, need not care for our wages. If we would make it our care to obey and please so good, and so rich, and bountiful a Father; We need not be careful for our maintenance here, in our minority and nonage, nor yet for our eternal inheritance, when we shall come to full age. We in this holy security and freedom from Carefulness (if we were not wanting to ourselves) might live in an heaven upon earth; and that not only when we have means (for even then our security is in God, not in the means) but when to the eye of flesh we have no means: For God is above, and more than all means. That you may leave carking, and be brought to cast all your care on God. (1) Deny yourself and your Means to be free from carefulness own m Pro. 23. 4 wisdom, be not wise in your own conceit, nor presumptuous of your wit, skill, or means. (2) Get soùnd knowledge, faith, hope, n Ro. 8. 32. and confidence in God; live by faith, o Heb. 10. 38, 39 believing, to the preservation both of body and soul. Get not only faith in his promise; but in his providence also. When you shall see no way or means of having the good you desire or of keeping you from the evil which you fear, or of delivering you from the evil you feel, then call to mind not only the promises of God, viz. p Iosu. 1. 5. I am with you, q Heb 13. 5 I will not leave nor forsake you, and r Rom. 8. 28 All things work together for good, and many such like, but believe also that God will provide means to bring to pass what he hath promised, though yet you see not how. When you can say with faithful Abraham, s Gen. 22. 8 God will provide you shall be out of fear and doubt. But if (with t Gen. 12. 11. Gen. 16. 2 Abraham, in the case of the promise of issue of his body, in whom the Nations of the earth should be blessed) you believe GOD'S promises in the main, but not God's providence in the means, than you will be so fearful, doubtful, and careful, that of yourself, or by others solicitations, you will readily find out, and use unlawful means to obtain the thing promised, as he did when he went in to Hagar; or to faint in waiting, as many others have done. For we see the like in u 1 Sam. 26 10, 11. David, when he had faith in God's providence, he could say of Saul; The Lord shall smite him, or his day shall come to dye, or he shall descend into the battle and perish. The LORD forbid that I should stretch forth mine hand against the Lords anointed. But when he doubted of God's providence, than he saith, x 1 Sam. 27 1. I shall now perish one day by the hand of Saul. (3) Give all diligence to make your Calling and Election sure; For when you know assuredly, that GOD is your heavenly Father, and Christ jesus your Redeemer, and that you are of his family, having your name written in heaven, you then shall easily free your y john 14. 1, 2 heart from being troubled with fear and carking care, being sure that your heavenly Father and Saviour doth care, and will provide for you. (4) Last, you must ofttimes actually cas● your care on GOD, by making your requests known to GOD by prayer, and supplication for what you would have, being heartily thankful for what you have had, now have, and hope to have hereafter. Then the peace of God which passeth all Phil. 4. 6, 7 understanding, shall keep your heart and mind from vexing thoughts, and heart-eating fears, and that, in and through Christ jesus, of which peace I intent next to speak, and with it shall end these directions. CHAP. XIIII. Of Peace of GOD. SECTION I. Of Peace in general, and of the kinds of it. THat you may be persuaded to walk before GOD in uprightness in all wel-pleasing, and to live without taking thought about any thing, casting your care on GOD according to the former directions: God hath assured you that peace shall be upon you, even that peace of God which Gal. 6. 16. Phil. 4. 6, 7 passeth all understanding, which shall keep your heart and mind through Christ jesus, if you thus do. Peace and quiet is most desirable. All things that have motion desire it as their perfection; bodily things enjoy it by their rest in their places: reasonable things enjoy this peace in the quiet of their mind and heart, when they have their desires satisfied, being freed from such opposition as might disquiet them. Peace is a true agreement and What peace i●. concord between persons or things, whereby not only all enmity is laid down, and all crossing and doing each other harm is forborn; but all amity is entered into, and all readiness of communicating, and doing good to each other is showed. Natural peace, consisting of the harmony and good agreement of the several parts of man's body, Domestics and Civil peace, consisting of amity and good agreement of persons in a family or State, is of great price, and very much to be desired, for the exceeding great benefit which it bringeth to the body, family, and state. But the peace of which I am to speak, (which is promised to all which walk with God according to the a Gal. 6. 15, 16. rule of faith, and of the new creature, casting their care on God) exceedeth all other peace, as far as the soul, heaven, and eternity exceedeth the body, the earth, and a moment of time. Which will easily appear, if you shall observe by what motives and arguments the holy Ghost doth commend, and set this forth unto you, Phil, 4. 7. It hath its commendation above all other peace in three respects. First, In respect of the excellency Phillip 4. 7. Opened, wherein the peace of God is explained and magnified. of the person, with whom and from whom it is, namely, God, therefore it is called peace of God; It is so called (1) Because it hath God for its object; it is a peace with God, (2) Because God by his Spirit is the author of it; it is peace from God, a peace which b joh. 14. 2● God giveth, such a peace which the world neither can, nor will give. Secondly, this peace is commended in respect of the unspeakable, inconceivable, and surpassing goodness and worth that is in it. It passeth all understanding, and this it doth, not only because unsanctified men are mere strangers to it, and understand it not: but because regenerate men, to whom it belongeth, and in whom it is, even they (when God giveth them any lively feeling of it) find it to be such a peace, as they could not imagine it to be before they felt it. For they cannot so distinctly, and so fully conceive and comprehend the surpassing excellency of it, as by any means fully to express it. It rather taketh up the mind into an holy rapture, unto admiration of what it seeth, and of what it perceiveth is yet to be known beyond full comprehension, then possibly can be taken up, and be distinctly and fully comprehended or expressed by mind or tongue. It fareth with them that feel it in any special degree, as it did with the Queen 1 King. 10▪ 4, 5, 6▪ 7 of the South, when she saw Salomon's Wisdoms. She had a great opinion of Salomon's Wisdom by that which she received by hear say, but when she saw it, she was stricken with such admiration, and was so taken up with it, that it is said, she had no more spirit in her; his Wisdom was not only more than her expectation, but more than her spirit was able throughly to comprehend, in so much that she giveth over to seek to find the depth of it, but breaketh out into words of admiration, saying, the half was not told her of Salomon's wisdom, it exceeded the fame thereof; So doth the peace of God. It being like the dimensions of the love of Ephe. 3. 18 19 Christ, (the root thereof) and like the ravishing joy of Christians (the effect thereof) passing all full, and distinct knowledge, and passing all means of full and clear expression, being as the holy Ghost also saith, unspeakable. 1 Pet. 1 8. This peace is included amongst those other graces and gifts accompanying the Gospel, which are such as eye hath not seen, nor ear heard, nor hath 1 Cor. 2. 10 entered into the heart of man, so as clearly to perceive them, or fully to express them. Thirdly, This peace is commended in respect of the excellent effect thereof, which is a proof that it passeth understanding, namely, it keepeth the heart and mind in and through Christ jesus. This is a rare and most useful effect on man's behalf: For it supplieth the place, and office of a Castle or strong Garrison (as the 2 Cor. 11. 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greek word signifieth) to keep the principal Forts of the soul from being surprised, or annoyed either by invasion from without, or by insurrection from within. The parts of man, which are kept by this peace of GOD, are the heart, and mind; by heart is meant the will and affections; by mind, the power of thinking and understanding. For true peace of GOD doth fill the heart with such joy, Patience, Hope, and Comfort in believing, that it keepeth it from heart-eating, and heart-vexing grief, fear, distrust, and despair. It likewise filleth the mind so full of apprehension of God's favours, fidelity, and love, that it maketh it rest secure in God, and to forbear to plod and beat the brain unnecessarily about any thing, keeping out the dominion of all carking and distrustful thoughts. The strength which this peace hath, whereby it keepeth the heart and mind as w●th a Garrison, is impregnable. It is derived from Christ, it hath it in & from Christ; The Text saith through Christ, that is, through the power of Christ's Spirit. For as we are kept by a 1 Pet▪ 1. 5 Faith (from which this peace springeth) as with a strong Garrison, by the power of GOD to Salvation, ready to be revealed in the last time: so, by the same power of Christ, our hearts and minds are kept by the peace of God, as with a Garrison, from discouragefull, distractful, distrustful, and uncomfortable thoughts in the mean time. For what is this peace else but a parcel of the object of our Faith, as we apprehend it in God to us-ward, and the fruit of Faith, as we feel it wrought in us by God. This peace of GOD is twofold, or one and the same in different degrees. The first is an actual entering into, and mutual embracing of Peace between GOD and man. The second is the Manifestation and Expression of this Peace. The first is when God and man are made friends: which is, when The different sorts of peace of God. GOD is pacified towards MAN, and when man is reconciled unto God, so that now God standeth well affected towards man, and man hath put off Enmity against God: which mutuall* Atonement and Friendship, b 1 Tim. 2▪ 5 Christ jesus the only Mediator betwixt God and man, hath by his satisfaction and intercession wrought for man, and by his Spirit applieth unto, and worketh in man. For until this Atonement be made and applied, God, in his just judgement, and c Psal. 5. 5 Rom. 5. 10 Hatred, is an Enemy unto man for sin; and man in his evil mind, and unjust Hatred, d Col. 1. 2● is an Enemy unto GOD and unto all goodness through sin. This first Peace, is Peace of God with man inherent in God, working the like disposition of Peace in man towards God; and is the fountain from which the second 〈…〉. The second kind (or rather further degree) of Peace of God is the operation and manifestation of the former Peace, which is a peace of God in man wrought by the Spirit of God, through the apprehension that God is at peace with him. This Peace is partly and most sensibly in the Conscience, which is called Peace of Conscience, and may also be called peace of justification, according to that; e Rom. 5. 1 Being justified by faith, we have peace with God, etc. And it is partly in the whole reasonable man, whereby the will and affections of the soul agree within themselves, and are subject to the enlightened mind, conspiring all of them against the commonadversary the flesh, which yet remaineth in everypart, this may be called peace of Sanctification; according to that of the Apostle, f Rome▪ 6. 22 Being made free from sin, and become servants of God, you have your fruit in holiness, This is the agreement of all the members to become servants Rom. 6. 19 to righteousness unto Holiness. Not but there will be warring always in our members, but it is not the warring so much of one Member against another, as the warring of the Flesh in every member against the Spirit, which also warreth against the flesh in every member. Which lusting and fight of flesh against the spirit beginneth in man, as soon as the Spirit hath wrought the former peace of Holiness, in setting each member into dueframe and order. Moreover, this peace of Sanctification consisteth in this, that albeit a Sanctified man must never be, nor ever is at peace with sin, so that it doth not assault and molest him, or that he should subject himself to it, or have it absolutely subject to him in this life, yet he hath a peace and quiet (after a sort and in comparison) from sin, is so much that he is freed from the g Rom. 6. 14. 22 dominion and power of sin to hurt him, or to reduce him to his former bondage unto sin: Now, so far as a man getteth a conquest over his lusts, that they are kept under, and forbear to assault and molest him, so far he may be said to have this peace of Sanctification. The Conscience when it is awake and stirring, and in the Act of enquiry, and of Inditing, accusing, & condemning man for sin, doth withal h Act. 2. 37 Pro. 18. 14 Prick, Lash, Gripe, Sting, and Wound the heart with unutterable & unconceivable griefs, fears, and terrors, through the apprehension of God's infinite, eternal and just Wrath for sin. Now, when GOD by his i Rom. 5. 1. 5 Spirit giveth any true hope and assurance unto a man, that his justice is satisfied concerning him through Christ, and that now all Enmity and Wrath is done away on God's part; and that he loveth him in Christ with a Free, Full, and Everlasting love, hereby Rom. 8. 16 he speaketh peace to the Conscience, having done away all the guilt of sin which before molested it through sense of God's anger, and fear of punishment. Hence ariseth peace and comfort in the Conscience, which therefore is called Peace of Conscience. Thus the mind ceaseth to be perplexed, and, by faith in Christ's death through the Spirit, becometh quiet with an Heavenly tranquillity, resting on the Word of promise, and according to the measure of clear apprehension of God's love in Christ, in the same measure the mind is at sweet agreement within itself, without k joh. 14. 27 fear or trouble, and in the same measure he hath peace of Conscience, flowing from the assurance of justification. As soon also as a man beginneth Actually to be at Peace with God, his lusts do begin to be at War with him, rebelling against the law of his mind, which yet may by little and little be subdued and conquered, though not all lusts at any time, nor yet any one fully in this life; yet by virtue of the peace now made with God, if he will improve it by seeking help of God, if withal he take to him the l Eph. 6. 10 Complete armour and do fight manfully under Christ's banner, he may so prevail against them, that he shall be assaulted with fewer Temptations from his own concupiscence than he was wont; in so much that they do not so oft, nor so strongly assault him as in former times. Now so far forth as the powers and faculties of man agree in their fight against sin, and do so subdue it, that it doth not assault and molest him, he may be said to have the peace of sanctification. The first peace whereby God is pacified, and is become propitious and gracious to man, is absolutely necessary to the very being of a Christian. The second, which riseth from the manifestation of this Peace unto a man, and the sensible feeling of the operation of this Peace in man, is not necessary to the being of a Christian (at least in a sensible degree of it) but to the well-being of a Christian it is necessary. For a man may be in the favour of God, and yet be without the sense of this Peace in himself: Because this peace of Conscience doth not flow necessarily from the being in GOD'S favour, but from knowledge and assurance of being in his favour. Now a man in many cases may lose for a time his sense of God's favour, his faith being overclouded with fears and unbelief, as Psal. 51. 11 12 it was with David, after his adultery with Bathshebath and murder of Vriah, who yet was upheld secretly by his right hand, ( m Psa. 73. 23 as the Prophet was in another case) by virtue of that first peace of GOD; yet, until GOD did give him the sense and feeling of His loving Countenance, he was without the second Peace, the peace of Conscience. Yea, though God by Nathan in the outward Ministry of his Word had given him assurance of God's loving kindness, (saying) The LORD 2 Sam. 12. 13 hath put away thy sin, thou shalt not dye. That first peace is absolute, and admitteth of no degrees. The second, which floweth thence, both in respect of peace of Conscience, and in respect of good agreement of the powers & faculties of man within themselves, and of freedom from assaults and molestations either of Satan from without, or from lusts within, is not absolute; but admitteth of several degr●… the life to come this latter 〈…〉 shall be perfect: for then all believers shall be perfectly freed from all trouble of Conscience, & from all molestation of temptations; their victory shall be complete. But in this life their Peace is but imperfect: It is true for Substance, but is more or less, ●s the light they have received is more clear or more dim: and as grace in them is more strong, or more weak. For although man's justification is absolute, and admitteth not of more or less; yet the assurance of it, whereby a man hath peace of Conscience, is more, or less, according to the measure of his ●leare sight and evidence of his ●aith. Hence it is that the dear children of God have interruptions and intermissions in their peace, having some times much peace, some times little or no peace; according as they have in ●…ssions in their assurance o● God's favour. Thus it was with David and Asaph, sometimes his heart was quiet, and a Psal. 16. 9 his soul was glad in assurance that his soul should rest in Hope▪ at other times b Ps. 42 11. his soul was cast down and disquieted in him, thinking that he was c Ps. 31. 22 cast out of God, sight, fearing that d Psal. 77. 7 God would show no more favour. Yea, he was so perplexed that he did almost faint, e Psal, 69. 3 and his eyes failed with waiting for God. For sith the best assurance of believers is exercised with Combating against doubting, their truest and best peace must needs be assaulted with disquiet. And as it is with a Ship at anchor, so is the most stable peace of a Christian in this life, who hath his * Heb. 6. 19 Hope as an anchor of his soul, sure and steadfast: who though he cannot make utter Ship wrack, yet he may be grievously tossed and affrighted with the waves and billows of manifold temptations & fears. Likewise though peace of Sanctification be true, yet it must needs be more or less according as any man groweth or decreaseth in holiness, and as God shall please to give restraint tospirituall enemies, or power to subdue them more or less. Now the whole peace of God, both in him to man, & from him manifested and wrought in man, doth pass all understanding, and serveth to keep the heart & mind of him that walketh with GOD and resteth on him through Christ. This Peace is it which you must seek for, and embrace in believing, and if you would have true comfort and tranquillity in your mind, laborespecially to get and keep the peace of a good Conscience, which seemeth to be the peace that is chiefly, though not only, intended in this Text. SECTION 2. Concerning the excellency of the Peace of God. THat you may be induced to do your best to obtain this Peace: Consider the excellency of it; you may conceive much of it by that which hath been said in the opening of that Scripture, and by showing the nature of the Peace, considering likewise the object, author, and use of it. But that you may better Reason's showing the excellency of the peace ●● of God. perceive that this Peace of God for worth and use passeth all understanding; Take these reasons in particular. First, That must needs be an excellent Peace which GOD will please to take into his holy Title, calling himself a Heb. 13. 20 God of Peace, calling b Isa. 9 6. Christ the Prince of Peace. Secondly, That peace must needs be of infinite value, passing all understanding, for which Christ gave himself, paying the price of his own most c 1 Pet. 1. 18, 19 precious blood for it. 3. Thirdly, This peace cannot but pass all Understanding, because the cause from whence it cometh, namely, d Eph. 3. 18 19 Christ's love, and the effect which it worketh, namely, e 1 Pet. 1. 8 joy in the holy Ghost, do as the Apostles affirm, pass knowledge, and are unspeakable. 4. Fourthly, This peace was that f Luk. 2. 10 11, 14 first congratulation, wherewith the holy Angels saluted the Church at Christ's birth, giving her joy in her new born Husband, and Saviour. And it was that g joh. 14. 27 special legacy which Christ ●esus did bequeath to his Church, ●aving that as the best token of his love to it, a little before his Death: Saying, My peace I ●ave with you. 5. Fifthly, This peace is one of the principal parts of the kingdom of GOD, which consisteth, as the Apostle saith, of Righteousness, * Rom. 14. 17. Peace, and joy in the holy Ghost. 6. Sixthly, By as much as the evils and mischiefs that come to a man by having God to be his enemy, which draweth upon him God's Wrath, justice, Power, and all God's creatures to be against him: And by as much as Pro. 18. 14 the ●●● vousnesse, and intolerable anguish of a wounded Spirit passeth Understanding; by so much the Peace of GOD, which freeth him from all these, must of necessity, pass all Understanding. Now that it is a fearful thing to have God to be an Enemy, it is said, h Heb. 12. 29. He is a consuming fire, and i Heb. 10. 31. it is a fearful thing to fall into the hands of the living God. It appears likewise by Christ's compassion and grief for jerusalem who neglected the time of making and accepting of peace with God; for he Wept over it and said, If thou hadst known, even thou, atleast in this thy day, Luk. 19 41 42. the things which belong to thy Peace; but now they are hid from thine eyes. But what it is to have GOD to be an Enemy, is seen most fully by Christ's trouble and grief in his Passion and Agony in the garden, and in the Extremity of his conflict with God's wrath on the Cross, when God showed himself to be an Enemy, and did for man's sin power on him the fierceness of his wrath. It made him, though he was God, being man, to sweat for very anguish, k Luk. 22. 44. as it were drops of blood, and to cry l Mat. 26. 39 If it be possible let this cup pass, and m Mat. 27. 46. My God, my God, why hast thou forsaken me? Moreover; If you do observe the complaints of such distressed souls that have had terror of Conscience, (if you have not had experience thereof in yourself) how that they were at their wit's end, o Act. 2. 37 pricked at heart as it were with the point of a spear, o● sting of a Serpent, pained like men whose p Psa. 51. 8 bones are broken and out of joint, making them to q Psa. 32. 3 roar▪ and to consume their spirits for very heaviness, than you will say that peace of conscience doth pass all understanding. Seventhly, When God and a man's own conscience is for him, and God's grace in some good measure, hath subdued sin and Satan in him, this draweth with Hos. 2. 18, 19 20 it assurance that all other things (whose peace are worth having,) are also at peace with him. For, if Rom. 8. 31, 32 God be for us, who can be against us. This peace must of necessity bring with it all things which will make us happy, even all things which pertain to life, godliness, and glory. 2 Pet. 1. 3 Lastly, add this, that as the worth and sense of peace of God is unutterable, and unconceivable, so the time of it is indeterminable, Isa. 9 7. it is everlasting, and hath no end. Consider this with the former, and it cannot be denied, but that the peace of God doth every way pass understanding. CHAP. XV. Touching the removing of presumption, an impediment to Peace. IF you would enjoy this happy Peace, you must first remove and avoid the impediments. Secondly, you must use all helps and furtherances which serve to procure and keep it. I reduce the impediments unto two heads: First, A false opinion and hope The kind▪ of impediments which hinder peace. that all is well with a man▪ and that all shall be well with him in point of his Salvation, when yet indeed God is not reconciled to him. Hence will follow a quietness of heart, somewhat like to peace of Conscience, which yet is but a false peace. Secondly, Causeless doubting, and false fear that a man's estate touching his salvation is not good; albeit God be indeed at peace with him; Hence followeth trouble and anguish of heart somewhat like unto that of Hellish despair, disturbing his true peace. Either of these do hinder peace. The first hindereth the having. The second hindereth the feeling and comfortable enjoying of peace. It hath been an old device of Satan when he would keep any man from that which is true, to obtrude upon him that which shall seem to be true, but is false. Thus he did in the first a Mat. 24. 5 calling of the jews, and (to me is more than probable) will do at their b Mat. 24. 24. second calling. When he saw they had an expectation of the true Christ, he, to divert and seduce them from the true Christ, setteth up false Christ's. Even so in the matter of peace: If he can so delude men that they shall content themselves with a false Peace, he knoweth that they will never seek for that which is true. It is a common practice with the Devil, to endeavour to make all that are not in state of grace, to presume that they are. Also such is his cunning and malice, that when any man is in the state of grace, he will cast all the doubts and perils he can, to make that estate doubtful and uncomfortable, to vex and to 2 Cor. 2. 7. 11. weary him, if he cannot drive him to despair, knowing, that if he could drive him into, & hold him in utter despair, he were as certainly in his power as if he did presume. Now the Heart of man so far as it is Unsanctified, being c jer. 17. 9 9 deceitful above all things, is most apt to yield to Satan in both these cases. Whence it is that there are very many which brag of much peace, and yet have least of it. And many fear they have no peace who yet have much of it. Wherefore the Rule is, Believe not either your deceitful heart, or the Devil, when they tell you either that you are in state of salvation, or in state of damnation: But believe the Scripture what it saith in either. You may know when these persuasions come from your deceitful heart, or from the Devil, thus, First, If the means to persuade you to either be from false grounds, or from misapplication of true grounds. Secondly, If the conclusions, inferred from either persuasion, be to keep you in a sinful course, and to keep you, or to drive you from God, as, to make you think that you need not be so strict in godliness, or that now it is in vain, or to late, too turn & seek unto GOD, than it is from Satan and from a deceived heart, and you must not believe them. But if these persuasions be from a right application of true grounds, and do produce these good effects, to drive you to God, in praise, or prayer, and unto a care to please God, they are from his gracious Spirit. The false Peace and evil quiet Conscience doth arise from these three causes. First, from * Eph 4. 18 19● Gross ignorance of the danger wherein a man lieth because of sin, whence followeth a blind Conscience. Secondly, from Groundless security Whence presumption & false peace doth arise. and d Deut. 29 1ST presumption that all shall be well with him, not withstanding that he knoweth he hath sinned, and knoweth that sin is damnable; whence he hath a deluded Conscience. Thirdly, from e jer. 44. 16, 17. Obstinacy through delight and custom in sin, whence cometh senselessness of Conscience, which is a seared Conscience. Wheresoever any of these evils reign, albeit God hath said f Isa. 57 21. there is no peace to the wicked, that is, no true peace, yet such fear no evil; but promise to themselves g 1 The. 5 3 peace and safety, like those of whom the Prophet spoke, who had h Isa. 28. 15 made a covenant with death, and with Hell were at an agreement; Yea, though they hear all the Curses against Sinners, which are in God's book denounced against them; yet will bless themselves in their own Deu. 29. 19 heart, and say they shall have peace, though they walk in the stubbornness of their hearts. But whosoever is thus quiet in himself through a false peace, it is a sign that i Lu. 11. 21 the strong man keepeth the house, and that, he (continuing in this fool's Paradise) is not far from k 1 The. 5. ● Deu 29. 20 sudden and fearful destruction from the Almighty. Whosoever therefore would have true peace of GOD, must beware of these three impediments. First, He must know and be throughly convinced that by nature, by reason of l Rom. 5. 2 Adam's first transgression which is justly imputed to him, and because of his own * Rom. 7. 18 Ps. ●1. 3. 5. inherent wickedness of concupiscence, and of actual sins of omission and commission, both inthought, word, and deed, he is in state of sin and condemnation, having God for his enemy, yea, is an m Eph. 2. 3. heir of wrath, and of eternal vengeance of H●l● fire: According to that of the Apostle; All have sinned, and are Rom. 3. 19 23. become guilty before GOD, and have come short of the glory of God: Ignorance of danger may give quiet to the mind for a time, but it can give no safety. Is not he foolishly secure that maketh himself merry in a ruinous house, not knowing his danger, until it fall upon him? Whereas, if he had known it, he should have had more fear and disquiet; but should have been in less peril. Secondly, let no man presume Grounds of fall hopes discovered, & removed. upon weak and false grounds, that he shall escape the vengeance of hell, or attain to the joys of heaven. Now how weakly and vainly many do ground their hopes, and from thence their peace, shall appear by that which followeth. 1. Some think that because Presumption, that God will save a man because he made him, removed. God made them, surely he will not damn them. True, if they should have continued good as he made them. God made the Devil good, yea an excellent creature, yet, who knoweth not, that n Mat. ●5. 41 he shall be damned? If God spared not his holy o jude 6. Angels after that they became sinful: shall man think that he will spare him? A sinful man shall be judged at the last day, not according to what he was by Gods first making; but as he shall be found marred, and made naught by the Devil, and by his own lusts. When judah became a people of no understanding, it is said, p Isa. 27. 11 He that made them will show them no mercy, and he that form them will show them no favour. Thus it is spoken to every sinner remaining in his sin notwithstanding that GOD made him. 2. Some say, their afflictions Presumption of escaping hell, because they think they have it in this life, removed. have been so many, so great, and so long-lasting, that they hope they have had their Hell in this life, whence it is that their hearts are quiet in respect of any fear of wrath and judgement at the last day. I would ask such, Whether they being thus afflicted have q Isa. 9 13. returned to God that smote them; & whether their afflictions have made them better; or whether like r Prov. 27. 22 Salomon's fool brayed in a mortar, their sin and folly is not departed from them: if so, they must know, the more they have been, and now are afflicted (if they be not reform by it) this doth presage that there is the more & worse behind; as it was in the case of s Isa. 1. 5. Isa. 5. 12, 13, 14 Amos 6. to 13 judah. Many have been oft and extremely whipped by their Parents, and at the house of Correction, yet, they remaining incorrigible, were at last executed on the Gallows. 3. Some, though their ways be never so grievous, yet because to them God's judgements are Presumption they shall ever well, because hither to they have escaped evil, removed. far above out of their sight, and because they o Ps. 10 11 Psal. 55 6, 19 Eccl 8 11. have no changes, God forbearing to execute his judgements upon them speedily, they persuade themselves that God seeth not, or that he is not angry with them, or that p Ps. ●. 11 13 he regardeth not, and that he will neither do good nor bad, thinking that God hath forgotten, or that he is like them, well enough pleased with them; Hereby Psal. 50. 21 they lay their Consciences asleep, promising unto themselves Psal. 10. 6 immunity from punishment, and that they shall never be moved. Know ye that Gods for bearance of his wrath is not because he seeth not, or because he hath forgotten, or regardeth not your wickedness: but because he would give you time and means of repentance; it is because * 2 Pet. 3. 9 he would not have you perish but come to repentance, that you may be saved. Which if you do not, this his bounty and long-suffering maketh way for his justice, and serveth to leave you without excuse; and to heap up wrath for Rom. 2. 4, 5. 6 you against the day of judgement, the day of the revelation of the just judgement of God, who shall render to every man according to his works: For q 2 Pet. 2. 9 God knoweth how to reserve the wicked to the day of judgement to be punished. He will take his time r Psa. 55. 19 to hear, and afflict you. When he s Psal 50. 21, 22 shall set all the sins, of you that forget him, in order before you; then (if your speedy repentance do not now prevent it) he will tear you in pieces when there shall be none to deliver. The longer he was in fetching his blow, the more deadly will his stroke be when it cometh Many malefactors are not so much as called at a quarter Sessions, when less offenders are both called and punished; yet have they no cause to promise safety to themselves, for they are reserved for a more solemn try all, and execution at the grand Assizes. So wicked men, that are not afflicted here, are reserved for the last judgement, at the great and terrible day of the Lord. 4. * Presumption of being in God's favour, because they prosper in this life, removed. There are some which hope that God doth love them, and that he doth intend to save them; for they prosper in every thing, and are not in trouble and distress as other men: hereupon their Consciences are quiet, and without fear. Let me tell you who thus think, that, alas, this is a poor foundation to build your hope upon. What? are you the better for your prosperity? are you more thankful and more obedient? Do you the more good, by as much as you do prosper more? If so; well: if not; know, Solomon, by the Spirit of truth, telleth you that Eccl. 9 1, 2 ●o man can know God's love or ha●red by all that is before him, be it prosperity or adversity. In these things there may be one and the same event to the righteous and ●o the wicked. Know moreover, that the wicked, for the most ●art, thrive most in this world; God giving them their t Psa. 17. 14 portion in this life, wherewith they fat themselves against the day of slaughter, making their own u Ps. 69. 22 table their snare, and their * Pro. 1. 32 Presumption, that they shall be saved, because as great sinners as they have been saved, removed. prosperity their ruin. 5. There are many, who comparing themselves with themselves, passing by their own many sins, looking only upon their own Hypocritical and civil good purposes and deeds; comparing also their sins with the * Luk. 18. 11 notorious sins of God's people committed before their Conversion, and with the gross sins of Noah, Abraham, Lot, Peter, and other godly men, after Conversion, hence conclude, that sith such are saved, they conceive a good opinion of themselves, and hope they shall be saved, they think that all is well with them, being such of whom our Saviour speaketh that a Luk. 15. 7 need no repentance. I would have these to know, that b 2 Cor. 10 12 they that compare themselves with themselves are not wise, and they that think well of themselves and c 2 Cor. 10 18 commend themselves, are not approved, but those only whom the LORD commendeth. Moreover the slips and falls of the Elect, both before and after Conversion, did serve for their own humbling, and for a warning to all that should hear thereof. God knoweth how to reproove and chasten his own that offend, giving them repentance to life and Salvation; and yet justly will condemn all those that shall wittingly stumble at their falls, and wilfully lie in their sins being fallen. It is not safe following the best men in all their actions, for d jam. 3. 2. in many things they sin all, not only before, but after conversion. And as the e Exod. 14 20 cloud that guided the Israelites, had two sides, the one bright and shining, the other black and dark, such is the cloud of Examples of godly men. Those which will be directed by the light side thereof, shall with the children of Israel pass safely towards the heavenly Canaan; but those that will follow the dark side of it shall all perish with the Egyptians in the Red sea of destruction Whatsoever any were before conversion, or whatsoever gross sin they fall into after conversion, if they be humble and truly penitent, none of them are laid to their charge, because they are done away by Christ jesus. These are in better state than those who for matter never committed so great sins, if Pharisie-like they repent not of their lesser sins as they esteem them, and are proud of their supposed goodness and welldoing. For God, in justifying the humble f Luk. 18. 10, 11 Publican rather than the proud Pharisie, showeth that proud innocence is always worse than humble guiltiness. 6. There are likewise some others, presumption, of salvation by pope's pardons, penance, and merit of works, removed. who are guilty to themselves, of damnable sins, yet hope to be saved by the goodness of other men, by pardons from the Pope, by absolutions of Priests, and by certain satisfactory penitential external acts of their own, and by good works, such as alms, etc. These are Papists, who, if they may have hope of the Pope's Indulgences, if they can get his pardon, and a Priest's absolution, if they fulfil their penance enjoined, if they be devout in certain superstitions, in their will-worship, Colo. 2. 18 and voluntary religion, their conscience is quiet for a time, notwithstanding their soul and black sins, even their abominable Idolatries. I do these to wit, that all this is but a blindfolding, smothering, and stupifying the conscience for a time, laying a double, and a far greater guilt upon it, it is far from being any means truly to pacify it. For how can any man have true peace from any, or from all such actions as are in themselves an actual h Col. 2. 19 denying of the true head of the Church jesus Christ, and are a cleaving to a false head which is Antichrist? And how can any man merit for himself, when our Luk. 17. 9, 10 Saviour saith when he hath done all that is commanded, he is an unprofitable servant, and hath done but his duty, which thing he must say and acknowledge. All these before mentioned build their hopes upon false grounds. Those that follow build their presumptuous & false hopes upon a misse-application of true grounds. 7. Many acknowledge that Presumption of salvation because GOD is merciful removed. they have sinned & do deserve eternal damnation; but they say God is merciful, therefore their heart is quiet without all fear of Condemnation. It is most true that God is most merciful: but how? Know he is not necessarily merciful, as if he could not choose but show it to all men. He is voluntarily merciful, k Rome 9 18 showing mercy only to those unto whom he will show mercy. God could, and did l Rom. 9 13 hate, and in his justice comdemne E●au, notwithstanding his love, and mercy to jacob. God is all justice, as well as all mercy; but he hath his several objects of justice and mercy, and hath his m Rom. 9 22, 23 several vessels of wrath and mercy, into which respectively he doth pour his wrath or mercy. When God speaketh of obstinate sinners, he saith that n Isa. 27. 11 he will not ●e merciful to their iniquities: and saith again, He that made them will not have mercy on them. And David prayeth with a Prophetical Spirit, saying to God; o Psal. 59 5 Be not merciful to wicked transgressors: And who are these, but such as p Psal. 50. 17, 22 hate to be reform, who are presumptuous, and q jude 4. turn the grace of God into wantonness. Now, concerning them that always err in their heart, he hath in effect sworn that he will show them no mercy. For r Heb. 3. 10 11 he hath sworn that they shall not enter into his rest. 8. Some others go farther, they acknowledge that GOD'S justice must be satisfied, and they Presumption from universal redemption, removed. think it is satisfied for them, they dreaming of universal redemption by Christ, who indeed is said to dye to * joh▪ 1. 2● take away the sins of the world. This causeth their conscience to be quiet, notwithstanding that they live in sin. It must be granted that s 1 Tim. 2. 6 Christ Answ. gave himself a ransom for all. This ransom may be called general, and for all in some sense: but how? namely, in respect of the common nature of man which he took, and of the common cause of mankind which he undertook; and for that in itself it was of sufficient price to redeem all men; and it was paid in such sort, that it is appliable to all without exception by the preaching and ministry of the Gospel. And it was so intendedby Christ, that the plaster should be as large as the sore▪ and that there should be no defect in the remedy, that is, in the price, or sacrifice of himself offered upon the Cross, by which man should be saved, but that all men, and each particular man might, in that respect become saveable by Christ. Yet doth not the salvation of all men necessarily follow hereupon; nor doth it follow that all men may be saved if they will: nor yet must any part of the price which CHRIST paid, be held to be superfluous, though many be not saved by it. For it being of infinite value (because he was the eternal son of God that suffered, and, so it was to be, because he was to feel the wrath of an infinite God) it receiveth not the consideration of more or less. And the whole price, and merits of Christ are not to be applied by parts, but the whole merit is to be applied to each particular man that shall be saved. But know that the application of the remedy, and the actual fruit of this all-sufficient ransom, redoundeth to those which are saved, only by that way and means which God was pleased to appoint, which, (for men of joh. 3. 16. ●on 1. 12. years) i● faith, by which Christ is actually applied. Which condition, many (to whom the Gospel doth come) make impossibleto themselves, through a wilful refusing of the Gospel, and salvation itself by Christ, upon those terms which God doth offer it. Upon this sufficiency of Christ's ransom, and intention of God and Christ that it should be sufficient to save all, is founded that t Mat. 28. 19 Mar. 16. 15 general offer of Christ to all and to each particular man to whom the Lord shall please to reveal the Gospel; likewise that universal precept of the Gospel, u Mat 3. 2. 7, 8. commanding every man to repent and believe in Christ jesus: as also the universal Mar. 1. 15. Act. 17. 30. promise of salvation made to x joh. 3. 16 every one that shall believe in Christ jesus. Although, in an orthodox sense ●ightly understood, Christ may be said to have died for all, yet let not every one, nor any one presently presume he shall be saved. For God did intend this all-sufficient price for all, otherwise to his elect in Christ, than to those whom he passed by & not elected; for he intended this not only out of a general and common love to mankind, but out of a peculiar love to his Elect. He gave not Christ equally and alike to save all, and Christ did not so lay down his life for the Reprobate as for the Elect. Christ so died for all, that his death might be appliable to all. He so died for the Elect, that his death might be actually applied unto them. He so died for all, that they might have an object of faith, and that if they should believe in Christ, they might be saved. But he so died for the Elect that they might actually believe, and be saved. Hence it is that Christ's death becometh effectual to them, and not to the other, though sufficient for all. Now that many believe not, they having ●he means of saith, the a 〈…〉 fault is in themselves, through their wilfulness, or negligence; but that any believe to Salvation, it is of b Mat. 13 ●1 God's grace attending his c A●●. 13. 48 Election, and Christ's dying out of his especial love for them; and not of the power of man's free will, God sending his Gospel, and giving the grace of faith & new obedience to those whom of his free grace he hath ordained to eternal life, both where he pleaseth 1 ch. 3. 8. and when he pleaseth. Furthermore, it must be considered that notwithstanding the all-sufficiency of Christ's death, whereby the new Covenant of grace is ratified and confirmed, the Covenant is not absolute, but conditional. Now what GOD prodoundeth conditionally, no man must take absolutely. For God hath not said that all men without exception shall be saved by Christ's death: albeit he saith Christ died for all; but Salvation is promised to all, only under the Condition of Repenting and Believing in Christ that died; I call them conditions not for which GOD ordained men to life; but conditions to which they were ordained, Act. 13. 4●. by which as by the fittest way (man being a reasonable and voluntary agent) God might glorify himself in bringing them to eternal life. Wherefore notwithstanding Christ's infinite merit, whereby he satisfied for mankind, and notwithstanding the universality of the offer of salvation to all to whom the Gospel is preached; both Scripture and experience show, that not all, nor yet the most shall be saved, and that because the number of them which repent, and unfeignedly believe, whereby they make particular and actual application of Christ and his merits to themselves are fewest. For of those many that are called, d Mat. 20. 16 few are chosen. Wherefore let none ignorantly dream of an absolute universal redemption, as many simple people do. Not yet let any think, that because of the large extent of Christ's Redemption, they may be saved when they wil For though Christ be said to suffer to e joh. 1. ●9. take away the sins of the f 1 joh. 2. 2 whole world, yet the Scripture saith that the whole g 2 Pet. 2. 5 g jude 14. 15 world of unbelievers and of ungodly men shall perish eternally. Many will yield that they must Presumption of salvation upon concest their faith and repentance is good when it is not, removed. have faith and repentance, and that they must be engrafted into Christ and become new creatures, else they cannot look to be saved; but they think they are all this already, whence followeth quiet of Conscience. Whereas when it cometh to the trial, their faith and repentance are sound not to be sound. As shall thus appear. They think they have faith; Reasonson which many falsely think they have faith. nay, more, they presume further, that they have true faith, and that they are truly religious and in state of grace. It is not enough for a man to Answ. seem to himself to be religious, for he may deceive his a jam. 1. 26 own heart: a close hypocrite may think himself to be b Gal 6. 3 something, when yet he is nothing; deceiving himself; as, no doubt, the c Mat. 25▪ ●▪ ●1. foolish Virgins did. But many will think that they Reply. have good reason to judge that they have true faith, etc. and that (1) Because they believe the whole Scripture to be the good Word of God. (2) They believe not only that there is a GOD, but that jesus Christis the Son of God, and Saviour of the world, yea, according to the letter they believe all the Articles of the Christian faith. (3) They think they are believers, because they have been Baptised, and have given their names unto Christ; Luk. 13. 26 they profess the only true Religion, they have the very true form of godliness in all the external exercises of Religion; so that it may be said of many of them, as it was said of the * Isa. 58. 1. Jews, They seek God daily, and delight to know his ways, as a Nation that did righteousness, etc. Whereas, if they believe no Answ. more, nor no better, they may know that their faith is only an historical and general faith (or only a temporary faith at the best) necessary indeed to Salvation, but not sufficient to save. The a jam. 2. 29 Devils believe as much as the first, and very hypocrites may, and do profess, and do as much, as the second, and third. The Apostle Paul (having to do with hypocritical jews, who because of the Sacraments and form of knowledge, and profession, though without practice, did nourish in themselves a vain persuasion that they should be saved) he removeth this false ground of their hope, thus, saying, b Rom. 2. 28, 29 He is not a jew which is one outwardly, but he is a jew which is one inwardly, neither is that circumcision which is outward in the flesh, but that which is of the heart in the Spirit, and not in the letter, whose praise is not of men but of God. In like manner Saint Peter doth give all Christians to know, that that Baptism which is only a putting away of the filth of the flesh c 1 Pet. 3. 21 doth not save; but that Baptism which giveth proof that the d Heb. 10. 22 heart is sprinkled from an evil conscience, as well as the body washed with pure water, showing itself by the e 1▪ Pet. 3. 21▪ answer which a good conscience maketh in believing in truth, consenting unto, and embracing the new Covenant, whereof Baptism is a seal, of which anciently men of years made profession when they were Baptised. Neither is it any thing worth to have the f ● Tim. 3. 5 form of godliness in profession, when the power thereof is denied by an evil conversation; as you may see by the * Isai 1. 11 Isa. 58. 3, 4 Ezek. 33. 31, 32 exceptions which God taketh against the jews, albeit they seemed to love Sacrifices and Sacraments, Prayers, Fast, and Sermons. For howsoever such as these are most apt to claim an interest in g Isa. 58. 3. g Luk. 13. 26 Christ; yet so long as their faith is not a particular faith, drawing with it affiance, & sole reliance on Christ for Salvation, declaring its truth and life by endeavouring to perform the new Covenant on their part, by new obedience, in an endeavour unto all manner of good works, h Luk. 1 3. 27 Our Saviour professeth that he knoweth them not, but biddeth them depart from him, because they were workers of iniquity. But, secondly, many of these presume that their faith is a lively Reply. & saving faith, & that because, as they think, they have repent and are become new creatures. And all because they have had such an enlightening as by nature man cannot attain unto, nay, the Word hath affected them much, and somewhat altered them from what they were, namely, (1) when they were hearing a Sermon, or when God's rod was over them, they have mourned, wept, and showed some kind of humiliation. (2) At the hearing of God's precious promises in the Gospel in the glad tidings of Salvation, they have felt a taste of the heavenly gift, and of the good Word of God, and of the powers of the world to come. And (3) they find that they do not commit many of those sins which they were wont to commit; and that they do many good duties towards GOD and man, which they were wont not to do. (4) They desire that God's people should pray for them. (5) They desire to dye the death of the righteous, and to go to heaven when they die. And (6) which is more, some can say, that sometimes they have wished that they could leave sin, and that they had grace to do well. Besides, (7) They see that the best of them that truly fear God, both Ministers and others, are well persuaded of them. But what of all this? These Answ. men, as near as they come, yet going no farther, are far from Salvation. For the Common gifts of God's Spirit, given unto men in the Ministry of the Gospel, may elevate a man higher, and carry him farther towards heaven than nature, art, or mere humane industry can do; and yet if the saving graces of the same Spirit be not added, he will be left far short of heaven. Mere Oratory in some pathetical Preachers, when they speak of matters doleful and terrible, will move the affection, and draw tears from some hearers. Likewise a plain, powerful & downright conviction of the certainty of God's wrath denounced; and sense of some just judgement of God may wring forth some tears, some humiliation, yea some kind of reformation. Did not, i Act. 24. 25. Felix tremble, when Saint Paul reasoned of Righteousness, Temperance, and judgement to come? Did not k 1 Kin. 21 21. 27, 29. Ahab humble himself when the Prophet denounced God's judgements against him and against his house? Did not the l Psal. 78. 34. Israelites oft (when they were in distress and when God did not only warn them with his Word, but smote them also with his rod) return and seek early after God? And whereas they say, they tasted of the heavenly gift, & of the good Word of God, and of the powers of the world to come, they may know, that such is the sweetness of God's promises, and such is the evidence and goodness of God's truth in the glad tidings of Salvation that (the common gift of the Spirit going with it) all the forementioned feelings may be wrought in men altogether destitute of saving grace. For did not the m Mat. 13. 20, 21, 22. seed sown in stony and thorny ground go thus far? Did not those mentioned in the n Heb. 6. 4 5, 6. Hebrews (who notwithstanding all this might fall away irrecoverably) attain to thus much? Now if men not in state of grace may go so far as hath been proved, than it must not be marvelled that even such with o Mar. 6. 20 Herod may also reform many things: For an hypocrite may have not only a kind a Heb. 10. 26. 29. 2 Pet. 2. ●0 of illumination, but a kind of sanctification, which may, for the time, work a kind of change in him, so that he may leave many evils, and may do many good things; he may forsake bad company, and keep good; yet this man may be in no better estate than he out of whom the evil b Mat. 12. 43, 44, 45. spirit did go, which returned with seven other more wicked than himself; or then the c 2 Pet. 2. 22 Sow that was washed. A d Ex. 12. 32 Pharaoh also, and a e Act. 8. 24. Simon Magus, in their fear, may desire a Moses and a Peter to bless them and pray for them. That cursed f Num. 23. 10 Balaam could wish that he might dye the death of the righteous, he would seem not to transgress for an g Num. 24. 13 house full of gold; and (though faintly) telleth God, that if it did seem evil in his eyes, h Num. 22. 34. he would go back again. Yea, further, it is possible for a man without saving grace, even out of mere self-love, either when he smarts or is ashamed for some foul sins, or is afraid of Hell; or when by the sweet allurements of the Gospel he is affected with an admiration of heaven and heavenly things, I say it is possible for him, not only to wish freedom from punishment, and enjoyment of eternal glory as the end; but may desire power against sin, and grace to do well, as the means; but how? only as from a flash of lightning, suddenly come, and as suddenly gone; like the i Pro. 13. 4 sluggards longing: but when he cometh to be taught the mystery of godliness, and is put upon the spiritual works of holiness, as, the cutting off the right hand, and the denying himself for Christ, than he will none of it, he conceiveth (like those Discipies in k joh. 6. 60 john) that they are hard sayings, Who can hear them? For their good wishes were not from a settled deliberate will, out of true hatred of sin, and out of love to God and goodness therefore they were but slight, and unconstant. Moreover, the best men, yea, the best Ministers may have a very good opinion of an hypocrite. l Psa 55. 14 David esteemed highly of Achitophel, the m Mat. 26. 22 Disciples never suspected judas; For they seeing a good outside, being also charitable, and not able to see the heart, do always judge the best, and think men to be changed & renewed, when sometimes it proveth otherwise. They mistake, when they say, they are changed and reform, if still they retain any bosom and beloved sin, as Herod did. To change-sinnes, one sin into another, is no change of the man, for he that changeth the prodigality of his youth into Covetousness in old age, remaineth a notorious sinner before God as well now, as then; conceive the like of all other; likewise to forbear the act of any sin, because they have not the like power, occasions, temptations, or means to commit sin, as in former time, this is no change: sin in these respects hath left them, not they it. What true conversion and repentance is. For true conversion and repentance doth consist of a true and through change of the whole man as well in one part as another, whereby not only some actions are changed, but first and chiefly p Eph. 4. 22 23, 24. Rom. 12. 2 the whole frame and disposition of the heart is changed and set strait to God. ward from evil to good, as well as from darkness to light. And whereas naturally a man is earthly minded and maketh himself his utmost end; so that either he only mindeth earthly things, or if he mind heavenly things, it is in an earthly manner, and to an earthly end, as did q 2 Kin. 10 jehu: if this man have truly repent, and is indeed converted, he becometh r Col. 3. 1. 2 heavenly minded; he maketh GOD and his glory his chief and furthest end, in so much that when he hath cause to mind earthly things, his will and desire is to mind them in an heavenly manner, and to an heavenly end. If you would judge more fully and clearly of this true change: See at large the description, and signs of uprightness before delivered, Chap. 12. Last of all, there are many presume Presumption of repentance here after, (that although as yet they have no saving faith in Christ, nor sound repentance) that God will give them space and grace to repent, and believe before they die. Whence it is they have peace for the present. These must give me leave to tell them that they put themselves upon a desperate hazard, and adventure. First, who can promise unto himself one minute of time more than the present, sith every man's breath is in his nostrils ready to expire every moment? Besides, the Spirit saith, s Psa. 73. 19 God doth bring wicked men to desolation, as in a moment. And again, t Pro. 29. 1 He that being often warned, hardeneth his neck, shall suddenly be destroyed without remedy. (2) Suppose they may have time, yet whether they shall have grace to believe and repent, is much to be doubted. For the longer repentance is deferred, the heart is more hardened, and more indisposed to repentance through the u Heb. 3. 13 15. 19 deceitfulness of sin. And it is a just judgement of God upon such, as are not led to repentance by the riches of God's goodness, forbearance, and long-suffering, that he should leave them to their a Rom. 2. 5 impenitent hearts, that cannot repent, so treasuring up unto themselves wrath against the Rom. 2. 5 day of wrath, Custom in sin doth so root and habituate it in man, that it will be as hard for him by his own will and power to repent hereafter (he neglecting GOD'S present call and ●ffer of grace) as it is for the Blackmoore to change his skin, or b jer. 13. 23 ●he Leopard his spots. It cannot be denied, but that God is free, and if he please, may open a door of hope, and gate of Hos. 2. 15 mercy unto the most obstinate sinner, who hath deferred his repentance to his old age; wherefore if such a one find his heart ●o be broken with remorse for his other sins, and is troubled inconscience for this his sin, if not accepting of God's grace when it was offered; I wish him to humble himself before God, and conceive hope. For God hath promised pardon to the penitent c Ezek. 18 21. 22 whensoever they repent. And though no man can repent when he will, yet such a one may hope that God is now giving him repentance in that he hath touched his heart, and made it to be burdened with sin. Yet for all this hope which I give to such a man, know, that it is rare, and very seldom to be found, that those that continued to despise grace until their age, did ever repent; but God left them justly to perish in their impenitency, because they despised the means of grace & the season in which he did call them to repentance, and did offer them his grace, whereby they might repent. GOD dealeth with all sinners ordinarily, as he said he would do, and as he did to judah, Because I would have purged thee (saith he) that is, I took the only course to purge thee, and bring thee to repentance, d Ezek. 24. 13. and thou wast not purged, therefore thou shalt not be purged from thy filthiness any more, till I have caused my fury torest on thee. Thus I have endeavoured to discover and remove the false grounds, and misapplication of true grounds, whereby the Conscience is deluded, and brought into a dangerous quiet and false peace. In the third place he that would not be gulled with a false peace in stead of a true, must beware of obstinacy, delight, and senselessness of sin. For this e 1 Tim 4. 2 sears the Conscience as with an hot iron. Now a seared conscience is quiet with a false peace, not because there is no danger; but because it doth not feel it. Great care must be had therefore, lest the Conscience be seared, being made thick skinned, brawny, and senseless, for than it doth altogether, or for the most part, forbear to check or accuse for sin, be it never so heinous. This searedness is caused by a Causes of a seared conscience to be avoided. witting and customary living in any sin; but especially by living in any gross sin, or in the allowance and delight in any known sin, also by allowed f 1 Tim. 4. 8 hypocrisy and dissimulation in any thing, and by doing any thing g Rom. 1. 27 jude 10. Ephe. 4. 18 19 contrary to the clear light of nature, planted in a man's own breast, and head, or h Heb. 10. 26 contrary to the clear light of grace shining in the motions of the Spirit, in the checks of conscience, and in the instructions of the Word. Keep therefore the conscience tender by all means; (1) By Means to keep the conscience tender. harkening readily to the voice of the Word; (2) By a careful survey of your ways daily. (3) By keeping the conscience soft with godly sorrow for sin. (4) By harkening to the voice of conscience admonishing, & checking for sin. Either of these three kinds of conscience, viz. the blind, presumptuous, and seared conscience will admit of a kind of peace (or truce rather) for a while, while it sleepeth; but what God said of cain's sin, must be conceived Gen. 4. 7. of all sin; If thou dost not well, sin lieth at the door. And upon what terms soever it be that it lie still, and trouble not the Conscience for a time, yet it will awake in its time, and then by as much as it did admit of some peace and quiet, it will grow more turbulent, mad, and furious; and (if God give not repentance) this false peace endeth for the most part either in u Rom. 1. 21. to 29. reprobate mind, or u Mat. 27. 5. a desperate end, even in this life, besides the hellish horrors in that which is to come. Now to the end that no man Signs of false hope and peace. should quiet his hart in this false and dangerous peace, whether it proceed from the aforementioned causes, or from any other; ● would advise him to try his Peace, whether it be not false, by these infallible marks: First, is any man at peace with God's enemies, allowing himself ●n the love of those things or persons which hate God, and which are hated of God, such as are the world and the things of the world, whereby he denyeth the power of godliness, living wittingly and delighting in any evil company or in any gross sin, as vain or false swearing, open profanation of the Sabbath, Malice, Adultery, Theft, Lying▪ or in any of those mentioned, 2 Tim. 3 2 3. or in any known sin ●ith allowance. The holy Ghost saith of such, that a 1 joh. 2. 15. the love of God is not in them, therefore the peace of God is not in them, and whosoever maketh himself a friend to his lusts and to the world, maketh himself an b jam. 4. 4. enemy of Gods As any man is at peace with the flesh, the world, and the Devil, h● is not at true peace with God, no● God with him. If any such expect peace, and should ask, is it peace answer may be made like to tha● which jehu made, both to th● servants and king of Israel. Wha● 2 Kin. 9 19 22. have you to do with peace? Wha● peace so long as your notorious sin and rebellions, wherein you delight, are so many? For he that careth not to keep a good conscience towards GOD, and towards men, cannot have true peace of conscience. For there is no true peace but in a * Heb. 13. 18. good conscience. Secondly, Is any man not at peace but at war rather with GOD'S friends, and with the things which God loveth; being out of love with spiritual and conscionable prayer, hearing the Word, good company of God's people, and the like? if any man despise the things God commandeth, and loveth; certainly, God 2 Tim. 3. 5. and he are two, and whatsoever his form of godliness be, GOD holdeth him to be yet in state of perdition. For whosoever saith he knoweth GOD, but yet loveth 1 joh. 2▪ 4. not, and keepeth not his Commandments, he is a liar. And if any man love not his brother, whatsoever show of peace and friendship is betwixt God & him, I am sure God saith, * joh. 3. 10 he that doth no● righteousness is not of God, neither he that loveth not his brother, he is a child of the Devil, and therefore hath no true peace with God. Thirdly, He whose quiet of heart and Conscience is from false peace, is willing to take it for granted, that his peace is sound and good; and cannot abide to look and to inquire into his peace, to try whether it be true, and whether it be well grounded or no; being (as it seemeth) afraid lest stirring the mud and filth that lieth in the bottom of his heart, he should disquiet it. And for this cause it is, that such a one cannot endure a searching Ministry, 2 Chro 36 16 Act. 7. 54. nor will like that Minister which will dive and rake into the Conscience, by laying the heart and Conscience open to the light and touchstone of the Word. Thus I have showed you what is a first and main impediment to be removed, (viz. presumption and false hope) if you would have true peace, for false hopes breed only false peace. CHAP. XVI. Touching false fears. SECTION 1. THe second head to which I reduced impediments to true peace, is false fear; for if you doubt, fear, or despair of your estate without cause, it will much disturb and hinder your peace. There is an holy fear and despair Needful fear before conversion. wrought in man, when GOD first convineeth his heart and conscience of sin; whereupon (through sense of GOD'S wrath and heavy displeasure, together with a sense of his own disability in himself to satisfy and appease God's wrath (he is in great perplexity, being out of all hope to obtain GOD'S favova, or to escape the vengeance of Hell by any thing which he of himself can do, or procure. This is wrought more or less in every man of years before conversion, as in those which were a Act. 2. 37 pricked at heart at Peter's Sermon, and in b Act. 9 9 Saint Paul himself, and in the c Act. 16. 29 jailor. This is a good necessary fear, serving to prepare a man to his conversion. For in God's order of working, he first sendeth the * Rome 8. 15 Spirit of bondage to fear, before he sendeth the Spirit of Adoption to enable a man to cry Abba Father. This fear, and trouble of Conscience rising from it, is good; and as the Needle to the thread, maketh way unto true peace. Moreover, after that a man is Holy and good fear after conversion. converted, though he have no cause to fear damnation; yet he hath much matter of fear, by as much as he is yet subject unto many evils both of sin and pain; as, lest he offend GOD, and cause his angry countenance, and his judgements; also, lest he should fall back from some degrees of grace received, and lest he fall into some dangerous sin, and so lose his evidence of heaven, and comforts of the Spirit. Wherefore we are commanded to d Phi. 2. 12 work out our Salvation with fear and trembling; e 1 Pet. 1. 17. and to pass the whole time of our sojourning here in fear. This fear, while it keepeth due measure, causeth a man to be circumspect and watchful, lest he fall, it spurreth him on forward to repent, and quickens him to ask pardon and grace to recover when he is fallen, yea, an excellent means to prevent trouble, and to procure peace of Conscience. But the fear of which I am to speak, and which, because it disturbeth true peace, is to be removed, is a groundless and causeless fear, that a man is not in state of grace, albeit he hath given his name to Christ, and Causeless fear. hath not only given good hope to others; but (if he would see it) hath cause to conceive good hope that he is indeed in the state of Grace. This fear may rise either from Natural distempers, Satan joining with them; Or from Spiritual temptations, rising from causeless doubts. By natural distempers, I mean The kinds of causeless fear a disposition to frenfie, or height of Melancholy, in which states of body the spirits are corrupted through superabundance of choler and melancholy, whereby first the brain (where all notions, and conceits of things to be understood, are framed) is distempered, and the power of Imagination corrupted, whence arise strange fancies, doubts, and fearful thoughts. Then, secondly, by reason of the intercourse of the spirits between the head and the heart, the heart is distempered and filled with grief, despair, and horror, through manifold fears of danger, yea, of damnation; especially when Satan doth convey himself into those humours, which as he easily can, so he readily will do, if GOD permit. Where there is trouble of this Strange effects of fear rising from natural distempers. sort, it usually bringeth forth strange and violent effects, both in body and mind, and that in him that is regonerate, as well as in him that is unregenerate. Yea, so far, that (which is fearful to think) even those who (when they were fully themselves) did truly fear God, have in the fits of their distemper (through impotency of their use of reason, & through the Devils forcible instigation) had thoughts and attempts of laying violent hands upon themselves and others, whom they have dear loved. And when they have not well known what they have done or said, have been heard to break out into oaths, cursing, and blasphemous speeches against GOD and his Word, who were never heard to do the like before. These troubles may be known Difference between trouble rising from bodily distemper, and that of trouble of conscience. from true trouble of Conscience, by the strangeness, unreasonableness, absurdity, and senselessness of their conceits in other things, as to think they have no heart, and to say they cannot do that which indeed they do, and a thousand other odd conceits which standers by see to be most false. Whereby any man may see that the root of this disturbance is in the Fantasy, and not in the heart. Albeit, both the regenerate and Some difference between regenerate, and unregenerate, in these distempers. unregenerate, according as they are in a like degree distempered, are in most things alike; yet in this they differ; Some beams of holiness will glance forth now and then in the regenerate, which doth not in the unregenerate, especially in the intermissions of their fits. Their desires will be found to be different, and if they both recover, the one returneth to his wont course of holiness with increase: the other (except God work with the affliction to conversion) continueth in his accustomed wickedness. It pleaseth God, that, for the most part, his own children who are thus distempered, have the strength of their Melancholy worn out and subdued before they die, at which time they have somesense of God's favour to their comfort; But if their disease continue, it is possible that they may die raving and in seeming, (if you judge by their speeches) despairing, which is not to be imputed unto them, but to their disease, or unto Satan working by the disease; if they gave good testimony of holiness in former times. When these troubles are merely from bodily distempers, though they be not troubles of conscience, yet they make a man uncapable of the sense of peace of conscience. Therefore whosoever would enjoy the benefit of the peace of his conscience, must do what in him lieth, to prevent or remove these distempers. And because The best means to quiet the heart in bodily distempers▪ they grow for the most part from natural causes, therefore natural as well as spiritual remedies must be used. 1. Take heed of all such things as feed those humours of Choler and Melancholy, which must be learned of experienced men, and of skilful Physicians, and, when need is, take Physic. 2. Avoid all unnecessary solitariness, and as much as may be keep company with such as truly fear God, especially with those who are wise, full of cheerfulness, and of joy in the Lord. 3. Forbear all such things as stir up these humours; as, over-careful study, and musing too much upon any thing, likewise all sudden and violent passions of anger, immoderate grief, etc. 4. eat Idleness, and according to strength and means be fully employed in some lawful business. 5. Out of the fit, the party thus affected must not oppress his heart with fear of falling into it again, any more than to quicken him to prayer, and to cause him to cast himself upon God. 6. Out of the fits (and in them also if the party distempered be capable) spiritual counsel is to be given out of GOD'S Word, wisely, according as the party is fit for it, whether to humble him, if he hath not been sufficiently humbled, or to build him up and comf●●● him, if he be already humbled. 7. Lastly remember always that when the troubled person is himself, that he be moved to prayer, and that others then pray much with him, and at all times pray much for him. When these troubles are mixed, coming partly from natural distemper, and partly from spiritual temptation: then the remedy must be mixed of helps natural and spiritual. What the natural helps are, hath been shown, also what the spiritual in general, and shall be showed more particularly, in removing false fears rising from spiritual temptations. The fears which rise for the Difference between those fears which rise chiefly from Melancholy and those which are chiefly from trouble of conscience. most part from distemper of body, may be known from those, which for the most part, or only, rise from the spiritual temptation, thus. When the first fort are clearly resolved of their doubts, and brought unto some good degree of cheerfulness and comfort, they will yet, it may be, within a day or two, sometimes within an hour or two, upon every slight occasion and discouragement, return to their old complaints, and will need the same means to recover them again. But those whose trouble is merely out of spiritual temptation and trouble of conscience, although for the time it is very grievous, and hardly removed, and sometimes long before they receive a satisfying answer to their doubts; yet when once they receive satisfaction and comfort, it doth hold and last until there fall out some new temptation, and new matter of fear. This is because their Fantasies and memories are not disturbed in such sort as the others were. The seeming grounds of fears The ground of false fears. that a man is not in state of grace when yet he is, are for variety almost infinite. I have reduced them into this order, and unto these heads: First, they who are taken with false fears, will say their sins be greater than can be pardoned. Secondly, when they are driven from that, they say then that they fear GOD will not pardon. When they are driven from this by causing them to take notice of the signs of Gods actual love to them which give proof that he will save them. Then, Thirdly, they will question the truth of God's love, and favour. But being put upon the ttyall whether God hath not already justified them, and given them faith in Christ; which are sufficient proofs of his love: then, Fourthly, they will seem to have grounds to doubt whether they have faith, from which they are driven by putting them to the trial of their Sanctification: then, Fifthly, they doubt, and will object strongly, that they are not sanctified, which being undeniably proved: then, Sixthly and lastly, they fear they shall fall away and not persevere to the end. Which fear being taken away also, and all is come to this good issue, they shall have no cause of disquiet fear. This is the easiest, most familiar, and the most natural method (so far as I can conceive) both in propounding, and in removing false fears. SECTION 2. Removing false fear, rising from thoughts of the greatness of punishment and sin. FIrst, some in their fits of despair, speak almost in cain's words (saying) that their a Gen. 4. 14 punishment which they partly feel, and which they most of all fear, is greater than they can bear, or than can be forgiven. I answer such. If sense and fear of wrath and punishment, be your trouble, I would have Fear of punishment must be turned into trouble for sin. you not to busy your thoughts about the punishment; but divert them and pitch them upon your sins, which are the only cause of punishment, for, get your sins off, and in one & the same work you get off and free yourself from the punishment. Labour therefore that your heart may bleed with godly sorrow for sin, cry out as b Ps. 51. 4, 5 David did against his sin, so do you against yours, confess them to GOD, strike at the root of sin, at the sin of your nature, wherein you were conceived, aggravate your actual sins, hide none, spare none, find out, arraign, accuse, condemn your sins, and yourself for them, grow first into utter detestation of your sins, which have brought present punishment, and a sense and fear of the eternal vengeance of hell fire; then likewise grow into a dislike with yourself for sin, c Ezek. 36. 31. loathe yourself in your own sight for your iniquities, and for your abominations. Now when you are as a prisonerat the bar, who hath received sentence of condemnation, when you are in your own apprehension a damned wretch, fearing every day to be executed; Oh, than it concerneth you, and it is your part When the soul is troubled for sin, fly to GOD for mercy and grace in Christ. and duty, to run to GOD the King of Kings, whose name and nature is to forgive iniquity, transgression, and sins; and, that you may be accepted, go to him by jesus Christ, whose Office is to take away your sins, and to present you without sin to his father, whose Office is also to procure and sue out your pardon. Wherefore in Christ's name pray, and ask pardon of God, for his Son jesus Christ's sake, and withal be as earnest in ask grace and power against your sin, that you may serve him in all wellpleasing. Do this as for your life, with all truth and earnestness; than you may, nay, must believe that God for Christ's sake hath pardoned your sin, and hath done away the punishment of your sin. For this is according to the Word of Truth, even as true as God is, who hath Commanded you to do thus, and to believe in him. But some will Reply, this putting Reply. me unto a consideration of my sins, breeds all my woe, and fear, for I find them greater and more than can be pardoned. Oh; Say not so, for you can Answ. hardly commit a greater sin than indeed to think and to say so. It is blasphemy against GOD: yet this sin (if you will follow GOD'S Counsel) and all other may, and shall be pardoned. I intent not to extenuate and lessen your sin; but you must give me leave to magnify God's truth and mercy, and to extol Christ's love and merit. Howsoever it is Reason's proving that sin cannot be nupardonable, because of the greatness thereof. true, that because sin is a transgression of a law of infinite holiness and equity, & in respect of the evil disposition of the heart, is of infinite intention, & would perpetuate itself infinitely, if it had time and means; and because God the object, and Person against whom sin is committed is infinite, therefore sin must needs contract an infinite guilt, and deserve infinite punishment; which the very lest sin doth: yet, because the subject of sin, the man that sinneth, is finite, his sin, being the erring act of a creature, cannot every way be infinite. Wherefore such an act, or transgression, cannot in itself be unpardonable by a Creator, a God, who is every way infinite. Seconndly, Consider that the price to satisfy GOD'S justice, namely, the death of CHRIST, even f 1 Pet. 1. 19 the precious g Act. 20. 28 blood of God, the only begotten Son of God, doth exceed all sin in infiniteness of satisfaction of GOD'S justice and wrath due for sin. For if Christ's death be a sufficient ransom for the sins of all Gods Elect in general; then much more of thine in particular, whosoever thou be, and how great, and how many sins soever thou hast committed. Thirdly, Know that the mercy of God, the forgiver of sins, is absolutely and every way infinite. For mercy in God is not a quality. but is his very nature, as is clear by the description of Exod. 34. 6. his Name, proclaimed, Exod. 34. Which rightly understood and believed, taketh away all the objections, which a fearful heart can make against himself, from the consideration of his sins. First, He is merciful, that is, he is compassionate, (and to speak after the manner of man) is one that hath bowels of pity, which yearn within him at the beholding of thy miseries, not willing to punish and put thee to pain, but ready to succour and do thee good. But I am so vile, and so ill deserving, Reply. that there is nothing in me to move him to pity me and do me good. 2. He is Gracious, whom he Answ. Hos. 14. 4. loveth, he loveth freely, of his own gracious disposition, who saith, I, even I, am he that blotteth Isa. 43. 25. out thy transgressions for mine own sake, and will not remember thy sins. And when God saith he would sprinkle clear water upon sinners, and that he would give them a new heart, etc. he saith, not for your sakes do I this, Ezek. 36. 25, 26. 32. saith the Lord God. That you should be sensible of your own misery, and then, in the sense thereof, that God may be * Ezek. 36. 37 enquired after and sought unto for mercy, is all which he looketh for in you to move him to pity and mercy, and such is his graciousness, that he will work this sense and this desire in you, that he may have mercy. But I have a long time provoked Reply. him. 3. He is long-suffering to youwards, Answ. a 2 Pet. 3. 9 15. not willing that you should perish, but that you should come to repentance, but waiteth still for your repentance, and reformation, that you may be saved. Yea, But I am destitute of all Reply. goodness and grace to turn unto him, or do any thing that may please him. 4. He is abundant in goodness, Answ. and kindness, he that hath been abundant towards others heretofore in giving them grace, and making them good, his store is no whit diminished, but he hath all grace and goodness to communicate to you also, & to make you good. Yea, but I fear, though God can, yet God will not forgive me, and give me grace. Reply. Answ. 5. He is abundant in truth, not only the goodness of his gracious disposition maketh him willing, but the abundance of his truth bindeth him to be willing, and doth give proof unto you that he is willing. He hath made sure promises to take away your sin, and to forgive it; and not yours only, but reserveth mercy for thousands. Believe therefore that God both can and will forgive you. Yea, but my sins are such, and Reply. such, and such, bred at the bone, ●●numerable, heinous, and most abominable. I am guilty of sins 〈…〉 all sorts. 6. He forgiveth iniquity, trans●ession, Answ. and sin. He is the God ●hat will subdue b Mic. 7. 19 all your iniquities, and cast all your sins ●●to the bottom of the Sea. Yea, but I renew my sins daily. Reply. 7. I answer out of the Psalm His mercy is an everlasting mercy; his mercy endureth for ever Answ. Psa. 118. 1. Mat. 6. 11. He biddeth you to ask forgiveness of sin daily; therefore h● can and will forgive sin daily yea, if you sin h Luk 17. 4 Mat. 18. 22 seventy time seven in a day, and shall confess it to God with a penitent heart he will forgive; for he that biddeth you be so merciful to you brother, will himself forgive much more, when you seek unto him. ay, But I have not only committed Reply. open and gross sins both before & since I had knowledge of GOD; but I have been a very Hypocrite, making profession of GOD, and yet daily commit grievous sins against him: 8. What then? Will you say Answ. your sins are unpardonable God forbid. But say, I will follow the Counsel which GOD gave to such abominable Hypocrites. I will wash me and make me clean. I will by God's grace wash my heart from iniquity, and Isa 1 16. jer. 4. 14. my hands from wickedness, by washing myself in the Laver of regeneration, bathing myself in Christ's blood and in the pure water of the Word of truth, applying myself to them, and them to me by faith. Say in this case, I will hear what God will speak: Psa. 85. 8. And know, that if you will follow his counsel, Isa. 1 18. If you will hearken to his reasoning and embrace his gracious offer made to you in Christ jesus, the Isa. 1. 18. issue will be this, though your sins have been most gross, reiterated, double died, even as crimson and sear let; they shall be as wool, even as white as snow. God will then speak peace unto you, as unto other his Saints; only he will forbid Sins before and after conversion pardonable. you to return to folly. For not only those which committed gross sins through ignorance before their conversion, as did Abraham in Idolatry, and S. Paul in persecuting; no● yet only those which committed gross sins through infirmity after their conversion, as did i Gen. 9 21 Noah by drunkenness, and k Gen. 19 33 Lot by incest also, and l Mat. 26. 47 Peter by denying and forswearing his Master Christ jesus, obtained mercy, because they sinned ignorantly and of infirmity: But also those that sinned against Knowledge and Conscience, both before & after conversion, sinning with an high hand, as * 2 Chron. 33. 6. 10 12, 13 Manasses before, and (in the matter of m 1 Kin. 15 5 Vriah) David after conversion, they obtained like mercy, and had all their sins forgiven. Why are these examples recorded in Scripture, but for patterns to sinners, yea, to most notorious sinners of all sorts, n 1 Tim. 1. 15, 16 Which should in after times believe in Christ jesus unto eternal life? Be willing therefore to be beholholding to God for forgiveness, & believe in Christ for forgiveness, which when you do, you may be assured that you never yet committed any sin which is not, and which shall not be forgiven. For was it not the end, why Christ came into the world, that he might save sinners, yea o 1 Tim. 1. 15, 16 chief of sinners as well as others? Was he not wounded for p Isa 53. 5. transgressions, viz. of all sorts? Is it not the end of his coming in his Gospel to call q Luk 5. 32 sinners to repentance? What sinners doth he mean there, but such as you are, who are laden and burdened with your sin? Doth he not say, r 1 joh. 2. 1 if any man sin, mark▪ if any man, we have an advocate with the Father, jesus Christ the righteous. Who by being made s Col. 3. 13 a curse for you, hath redeemed you from the curse of the whole Law. Therefore from the curse due unto you for your greatest sin. Consider this again, can the sin of a finite creature go beyond the pardon of an infinite Creator? Can a sin in some sense finite, deserve beyond the satisfaction of a price for value every way infinite? Howsoever it is impossible for a notorious sinner, yea, for any sinner, by his own power or worth to enter into the kingdom of Heaven; Yet, know, what is t Mat. 19 26 impossible with man, is possible with God. u Gen. 18. 14. Is any thing too hard for the Lord? He can alter, and renew you, and give you faith and repentance, he can make these things possible to you that believe: yea, x Mar. 9 23 all things are possible to him that believeth. ay, you will say, if I did believe. Reply. Why, what if yet you do not believe? It is not hard with him, you coming to his means of faith, you harkening to the precepts and promises of the Word, considering that the God of truth speaketh in them, I say, it is not hard for him in the use of these means to cause you to believe. Wherefore neither greatness of sin, nor multitude of sins should, because of their greatness and multitude, make you utterly despair of salvation, or fear Damnation; When once you can believe, or but a Isa. 1. ●9. will and desire to obey & believe, the greatest matter of fear is past. I know if you never had sinned, you would not fear damnation. Now to a man whose sins are remitted, his sins (though * Rom. 7. 20 sin dwell in him) are as if they were not, or never had been, For they are blotted out of God's remembrance. ay, even I am he (saith God) b Isa. 43. 25. that blot out thy transgressions for my name's sake, and will not remember thy sins. And who is like thee (saith the Prophet) c Micah. 7. 18, 19 that pardoneth iniquity, etc. he will have compassion upon us, he will subdue our iniquities, and will cast all our sins into the bottom of the Sea. A debt when it is paid by the Surety, putteth the principal out of debt, though he paid never a penny of it. The holy Ghost speaketh most comfortably, saying, that God doth find no sin Rev. 14. 5. in them whose sins are pardoned. d jer. 50. 20 In those days, and at that time saith the Lord, the iniquity of Israel shall be sought for, and there shall be none; and the sins of judah, and they shall not be found; but how may this be, he giveth the reason, for I will pardon them whom I reserve. If you believe that God can pardon any sin, even the least, you have like reason to believe that God can pardon all, yea the greatest; for if God can do any thing, he can do every thing, because he is infinite. He can as easily say, e Mat. ●. 5 thy sins are forgiven thee, all thy sins are forgiven thee, as to say, Rise and walk. He can as well save one that hath been long dead, rotten, and stinking in his sin, as one newly fallen into sin. For he can as easily say, f joh. 11. 4●▪ Lazarus come forth, as to say, g Mar. 5. 4. Damsel I say to thee Arise. Lastly, to make an end of removing this fear, I ask thee who art troubled with the greatness of thy sins past, and with fear that they can never be pardoned, how stand you affected to present sins? Do you hate and loathe them? Do you use what means you can to be rid of them? Are you out of love with yourself, and humbled because you have harboured them to GOD'S dishonour, and your own hurt? And do you resolve to Ezek. 18 21, 2● return from your evil ways, and to enter upon an holy course of life, if God shall please to enable you, and is it your hearty desire to have this grace to be able? And are you afraid, and have you now a care lest you fall wittingly into sin; then let Satan, and a fearful heart object what they can, you may say, though my sins have been great and heinous, for which I loathe myself Ezek. 36. 25. to 33. and am ashamed, yet now I see that they were not only pardonable, but are already through the rich mercy of God pardoned. For these are signs of a new heart and a new mind. Now to whomsoever GOD giveth the least measure of saving grace, to them hath he first given pardon of sin, and will yet abundantly pardon. For he saith, k Isa. 55. 7. Let the wicked forsake his way, and the unrighteous man his thoughts: and let him return to the LORD, and he will have mercy upon him, and to our God, for he will abundantly pardon. SECTION 3. Removing the fear that riseth from doubts that God will not pardon. THere are others who make no doubt of God's power, they believe he can forgive them; but they fear, yea, peremptorily conclude, that he will not pardon them, and that because they be Reprobates (as they say) for they see no signs of Election, but all to the contrary. I answer these thus. When your Answ. No man hath signs of election till effectual calling. Consciences are first wounded with a sense of God's wrath for sin; it is very like, that before you have believed and repent, you cannot discern any signs of God's favour, but of his wrath; for as yet you are not actually in state of grace, and in his favour. And ofttimes after a man doth believe (though there be always matter enough to give proof of his Election) yet he cannot always see it. If you be in either of these estates, (conceive the worst) yet you have no reason to conclude that you are Reprobates. It is true, that God before the foundation of the world, fully determined with himself, whom to choose to Salvation by grace, to which also he ordained them: and whom to pass by, and leave in their sins, for which he determined in his just wrath to condemn them. But who these be, is a secret which even in point of Election the Elect themselves cannot know, until they be effectually called, nay, nor being called, until by some experience and proofs of their faith & holiness, they do understand the witness of the Spirit, which testifieth to their spirits, that they are the children of God, and do make their Calling & Election (which was always sure in God) l 2 Pet 1. 5. 10 No man can know certainly in this life that he is a Reprobate sure to themselves. But in point of reprobation, namely, that God hath passed them by, to perish everlastingly in their wickedness, no man living can know it, except he know that he hath sinned the sin against the holy Ghost, that unpardonable sin. For God calleth men at all ages, and times, some in their youth, some in their middle age, some in their old age; yea, some have been called at their m Luk. 23. 42, 43 last hour. Now let it be granted, that you cannot by search into yourselves find the signs of effectual calling, (which yet may be in you though your dim eyes cannot perceive them.) Nay, suppose that you are not yet effectually called, here is no cause for you utterly to despair and say you are Reprobates. How know you that God will not call you before you dye? It were a far wiser and better course for you that will be thus hasty in judging yourselves In what order a Christian should ascend to the knowledge of his Election. to be Reprobates, to busy yourselves first with other things. Acquaint yourselves with Gods revealed will in his Word. Learn to know what God hath commanded you to do, and do that; also what he hath threatened, and fear that; and what he hath promised, and believe, and rest on that. After you have done this, you may look into yourselves, and you shall read your Election written in golden and great Letters. For, God never intended that the first lesson which a Christian should learn, should be the hardest, and highest lesson that can be learned, taken out of the book of his eternal counsel & decree, and so to descend to the▪ A. B. C. of Christianity. Which were a course most perplexed, and preposterous. But his will is that his scholars & children should learn out of his written Word here on earth, first, that n Gen. 1. 31 God made all things, and that he made man good, and how that man harkening to Satan they found out o Eccl. 7. 29 evil devices, and so fell from grace and from God, and so both they and the whole world that came of their loins; became guilty of eternal damnation. Next God would have you to learn, that he, in is infinite wisdom, goodness, and mercy, thought of, Gen 3. 15. Gen. 17. 1. 2. 11. Rom. 4. 11. Ier 31. 31. 32. and concluded a new covenant of Grace, for the effecting whereof he found out and appointed a way and means to pacify his wrath by satisfying his justice, punishing sin in man's nature, by which he opened away unto his mercy, to show it to whom he would, namely, He gave his only Son, very God, to become p Phil. 2. 6 7, 8, 9, 10, 11. very man, and being made a common person and surety in man's stead, died, and endured the punishment due to the sin of man, and rose again, and was exalted to sit at God's right hand to reign, having all authority committed unto him. Thus he made the new covenant of grace, established in his Son jesus Christ, the tenor and condition whereof required on man's part is that man accept of, & enter into this covenant, believing in Christ, in whom it is established; then, whosoever believeth in joh. 3. 16 him, shall not dye, but have everlasting life. This God did in his wisdom, justice, mercy, and love to man, that he himself might be q Rom. 3. 26 inst, and yet a justifier of him that is of the faith of jesus. And hath therefore given his Word and Sacraments, and hath called, and hath r Ephe. 4. 8▪ given gifts to his Ministers, thereby to beget, and increase faith in men, by publishing this good news, and by commanding them: as s 2 Cor. 5. 20 in Christ's stead, in God's name to believe, and to be reconciled to God, and to live no longer according to the will of their old Masters the Devil, the World, and the Flesh, under whom they were in cursed bondage; but according to the will of him, that redeemed them in holiness and righteousness, whose service is a perfect & blessed freedom. Now when you have learned these lessons first, and by looking into yourselves can find faith and new obedience; then by this 2 Pet. 1. 5. 10, 11 your effectual calling, you may as by safe stairs ascend to that high point of your Predestination, which will give you comfort through assurance that you shall never fall away. When you observe this order in learning your Election to life, it will not minister unto you matter of curious and dangerous dispute, either with God, or man thereabout; but of high admiration, thanksgiving, and unspeakable comfort, causing you to cry out with the Apostle, t Rom. 11. 33. O the depth of the riches both of the wisdom and knowledge of God, etc. And Blessed be the God and Father of our Lord jesus Christ, who hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love, having Predestinated us unto the Adoption of children, by jesus Christ to himself, according to the good pleasure of his will, to the praise of the Eph. 1. 3. 5, 6. glory of his grace, wherein he hath made us accepted in his wellbeloved, etc. There are yet some, who having Fear of sinning against the holy Ghost removed. heard that there is a sin against the holy Ghost, and that it is unpardonable, are full of fears that they have committed that sin, thence conclude that they are Reprobates, for they say, that, they have sinned willingly against knowledge & conscience since they received the knowledge of the truth, and tasted of the heavenly gift, and of the good Word of God. If you who thus object, have Answ. sinned against knowledge and conscience, you have much cause of grief & complaint against yourself, and have much cause of humbling yourself before God, confessing it to him, ask pardon of him, and grace to believe and repent, both which you must endeavour by all means. Yet I see no cause why you should conclude so desperately, that you have sinned against the holy Ghost and are a Reprobate. For as few in comparison (though too many) commit this sin, so few know what it is. All sin a 1 Kin. 15. 5 2 Sam. 11. 4. 6. 10. 15. 25. against knowledge and conscience is not this sin. Nor yet all wilful sinning. It is not any one sin against the law, nor yet the direct breach of the b Heb. 10. 28. whole law, nor every malicious opposing of the Gospel, (if it be of ignorance) neither is it d 1 Tim. 1 13 every blasphemy, or persecution of the Gospel, and of those that profess the truth, (if these be done out of ignorance or passion:) Nor yet is it every e 2 Chron. 16. 10 Apostasy, and falling into gross sins of 1 King. 11. 4, 5, 6 Heb. 10. 28, 29 diverssorts, though done against knowledge and conscience, yet this sin against the holy Ghost containeth all these and more. It is a sin against the Gospel, and free offer and dispensation of grace and salvation by CHRIST through the Spirit. Yet, it is not any particular sin against the Gospel, nor yet a rejecting of the whole Gospel ( f Luk. 23. 34 if in ignorance,) nor yet every denying of Christ, or sudden revolting from the outward profession of the Gospel (when it is of g Math. 26 69, 70, 74 infirmity through fear, & such like temptation.) Neither is it called the sin against the holy Ghost, and is unpardonable, because it is committed against the Essence, or Person of the holy Ghost, for the essence of the three persons in Trinity is all one: And the person of the holy Ghost is not more excellent than the person of the Father and the Son; but it is called the sin against the holy Why called sin against the holy Ghost. Why unpardonable. Ghost, and becometh unpardonable, because it is against the Office of the holy Ghost, and against the gracious operations of the holy Ghost, and therein against the whole blessed Trinity, all whose works, * Ad extra. out of themselves, are consummate and perfected, in the work of the holy Ghost. Moreover, know that it is unpardonable, not in respect of GOD'S power, but in respect of his will. He having in his holy wisdom determined never to pardon it. And good reason why he should will, not to pardon it in respect of the kind of the sin, if you well observe it; it being a wilful and malicious refusing of pardon upon such terms as the Gospel doth offer it, scorning to be beholding unto God for it. You may perceive what it is, by this description. The sin against the holy Ghost A description of the sin against the holy Ghost. is an utter, wilful, and spiteful rejecting of the Gospel of Salvation by Christ, together with an advised and absolute falling away from the profession of it, so far that against Heb. 6. 4, 5, 6. former knowledge and conscience, a man doth maliciously oppose and blaspheme the Spirit of Christ, in the Word and Ordinances of the Gospel, and motions of the Spirit in them, having resisted, rejected, and utterly quenched all those common, and more inward gifts and motions wrought upon their hearts and affections, which sometimes were entertained by them; in so much, that out of hatred of the Spirit of life in Christ, they i Heb. 10. 26, 27, 28, 29 crucify to themselves afresh the Son of God, and do put him (both in his Ordinances of Religion, and in his members) to open shame, ●reading underfoot the Son of God, counting the blood of the Covenant, wherewith they were sanctified an unholy thing, doing despite to the spirit of grace. If you shall heedfu'ly look into these places of the k Mat. 12. 24. 31, 32. k Mark 3 28, 29, 30. k Luk. 12. 10. k Heb. 6. 4, 5, 6. k Heb. 10. 26, 27, 28, 29. How to be sure that a man hath not committed this sin against the holy Ghost. Scripture, which speak of this sin: and withal do observe the opposition which the Apostle maketh between sinning against the Law, and sinning against the Gospel, you shall clearly find out the nature of this sin. But to resolve you of this doubt; (if you be not overcome with Melancholy, for than you will answer you know not what, which is to be pitied rather than regarded.) I would ask you that think you have committed the sin against the holy Ghost these Questions. Doth it grieve you, that you have committed it? Could you wish that you had not committed it? If it were to be committed, would you not forbear if you could choose? Would you take yourself beholding to God, if he would make you partakers of the blood and Spirit of his Son, thereby to pardon and purge your sin, and to give you grace to repent? Nay, are you troubled that you cannot bring your heart unto a sense of desire of pardon and grace? If you can say yea; then, albeit the sin or sins which trouble you may be some fearful sin, of which you must be exhorted speedily to repent: yet certainly it is not the sin against the holy Ghost. It is not that unpardonable sin, it is not that sin unto death. For he that committeth this sin cannot relent, neither will he be beholding to GOD for pardon and grace, by Christ's blood and spirit, he cannot desire to repent. But he is given over in God's just judgement, unto such a reprobacy of mind, pollution and deadness of conscience, perverseness and rebellion of will, and to such an height of hatred and malice, that he is so blasphemously & despitefully bend against the Spirit of holiness, that Heb. 10. 29 ●t much pleaseth him rather, than any way troubles him, that he hath so maliciously and blasphemously rejected, or fallen from, persecuted, and spoken blasphemously against the good way of Salvation by Christ, and against ●he gracious operations of the Spirit, and against the members ●f Christ, although he was once convinced clearly that this is the only way of Salvation, and that those graces and gifts were from God, & that they were the dear children of God whom he doth Fear that God will not pardon because their hearts condemn them, removed. ●●w despite. Others, if not the same, object ●●us; God will certainly con●●mne them: because g 1 john 3 20 S. Iohn ●●th said, if their hearts condemn ●em, God is greater than their ●arts, hence they in far. God will condemn them much more. For they say their hearts do condemn them. There is a double judgement Answ. by the heart and conscience. It ●●●g●●h a man's state or person, ●●●the●●e be in state of grace, ●●●●●●o. Also it judgeth a man's ●…lar actions, whether they be good o● no. I take it, that th●i place of john is not to be understood of judging or condemning the person; For God in his final judgement doth not judge according to what a man's wea● and erroneous conscience judgeth (for so it cannot choose bu● be, more or less in this life) making it the square of his judgement to condemn or absolve any. For many a man in his presumption h Hos. 12. 8 Luk. 18. 11 justifieth himself i● this life, when yet God will condemn him in the world to com● and many a distressed soul, li●● the i Luk. 15. 18, 19 Prodigal, and humble k Luk. 18. 13, 14. Pu●● li●an condemneth himself, whe● yet God will absolve him. For a man may have peace with God, yet God, for reasons best known to his wisdom, doth not presently speak peace to his conscience, as it was with David, in which case man doth judge otherwise of his estate than God doth. This place is to be understood 1 joh. 3. 20 of judging of particular actions, namely, whether a man love his 1 joh. 3. 18, 19, 20, 21, 22. brother not in word and tongue only, but in deed and truth, according to the exhortation, ver. 18. Which if his Conscience could testify for him, than it might assure his heart before God, and give it boldness to pray unto him, in confidence to receive whatsoever he did ask according to his will. But if his own conscience could condemn him of not loving his brother in deed, and truth, than God, who is greater than his hart (but wherein greater? greater in knowing man's heart, and the truth of his love) knowing all things, must needs condemn him therein much more. Even as Peter in the question whether he loveth Christ or no, he appeals to Christ's omniscience, whereby he proveth his love towards him saying; l joh. 21. 17 Thou knowest all things, thou knowest that I love thee. This is the full scope of the place. Yet this I must needs say, that the holy Ghost hath instanced in such an act, namely, of hearty loving the brethren, which is an infallible sign of being in state of grace: whereby (except in case of extreme melancholy or frenzy, and in the brunt of a violent temptation) a man may judge, whether at that present he be translated from death to life, yea▪ or ●o. If any shall think the place to be understood of judging the person, he must distinguish between that judgement which the heart doth give rightly, and de iure, and that which it giveth erroneously. But suppose, that you trying yourselves by this, your hearts do condemn you of not loving the brethren, can you conclude hence that you shall be finally damned? God forbid? All that you can infer, is this; you cannot have boldness to pray unto him until you love them, nor can you assure yourselves that you shall have your petitions granted. And the worst you can conclude is, that now for the present you are not in state of grace, or at the least you want proof of being in state of grace. You must then use all God's means of being engrafted into Christ, and must love the children of GOD, that you may have proof thereof. Did m Acts 26 10, 11 Paul love the brethren when he breathed out threatening & was, as he himself saith, mad against them? Was he at Acts 8. 3. that time a Reprobate? Did he not afterwards, being converted, so love GOD'S people, that he could be content to n 2 Cor. 12 15. spend, and be spent, himself for them. So many thousands, whose consciences for the present may justly condemn them of not loving those that be zealous, and indeed God's children may yet love them hereafter as dearly as their own souls. Some will yet say, certainly we are Reprobates. For we have Fear of being Reprobates, because they cannot tell that Christ is in them, removed. according to the command of the Apostle, tried whether we be in the faith, or no, and whether Christ be in us, but we find neither; the o 2 Cor. 13 5. Apostle saith, we know these to be in us, else we are Reprobats, 2 Cor. 13. 5. By Reprobate in this place, is not meant one that is not elect, Answ. one whom God in his just judgement passed by and ordained unto wrath. For none of the Elect can before their conversion know, by any search, that they are in the faith, or that Christ is in them: For that cannot be known which yet is not. Many are not converted until they be thirty, forty, or fifty years old. Will you say, these in their younger years were Reprobates? You may say, they then were in state of condemnation, and children of wrath, but no Reprobates. Besides, a man must not be said, not to be in the faith, and not to have Christ in him; because he doth not know so much: For many have faith, and are in Christ, yet do not always know it. The word Reprobate, because it is ordinarily understood, by our common people, for a man ordained to condemnation, is too harsh, except its true meaning were expressed, and the Greek doth not necessarily enforce it. Yet I confess it is a term proper enough, if it were not (in our English) almost appropriated to the former sense. These words now rendered, except ye be Reprobates, may (as I judge) rather be translated thus; Except you be unapproved, or except 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you be without proof, namely, of your being in the faith, and of Christ's being in you, whereof you outwardly make profession. Howsoever it be translated (for in this I submit myself to the Church) let any that is judicious observe the matter therein handled, and the Metaphor taken from Goldsmiths in trying of metals, and they shall find, it must be understood in t●hs sense. The Corinthians did question 2 Cor. 13. 3 the lawfulness of Paul's calling to his Apostleship; therefore they require of him to give them a * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proof of Christ speaking in him. His answer is to this purpose, as if he should say; I will go no farther to seek a sign, or proof of Christ speaking in me, then to yourselves. Hath not the Word and Gospel of CHRIST been powerful by my Ministry to convert you, and to beget faith, and to form Christ in you? Look into yourselves, try if you have not faith, and if Christ be not form in you? If you find this, I need no other proof of my calling, nor of God's power and grace, blessing me in my calling. But if upon trial you cannot find that you are in the faith, etc. you are unapproved Christians. Either you have yet only a mere form of Christianity, and like false coin or Reprobate silver, are but hypocrites and counterfeits; or if you be Christians in truth, yet you are inexperienced Christians, and without proof of it to yourselves. But whether you find that you have faith or no, etc. I trust and am assured that both I & the rest of Christ's Ministers with me, shall approve ourselves to be true and faithful Ministers of Christ; though in the account of the false Apostles and of some of you, we be as Reprobates, or unapproveable, 1 Cor. 13. 7 that is, such as in your opinion cannot give proof of CHRIST 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speaking in us. Our late excellently learned and reverend Translators, ver. 7. translated the same word, in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 affirmative, Approved, wherefore, the privative particle being added, the translation may well be unapproved, or, without proof, or refuse. Some may Reply, if I find upon Reply. trial that I am a counterfeit, and as Reprobate silver, may I not then judge myself to be a Reprobate? No. For first you may err in Answ. judging of yourself. Secondly, if you do not err, you can judge only this, that yet you are not in state of grace: but in the use of the means, you may be. God can as well convertian Hypocrite, as a Pagan. For though now you be dross and refuse, you may ere long be pure Gold. For God in making vessels of honour, doth more than all earthly Kings, and all their Goldsmiths can do; For they by their prerogative setting their stamp, and by their Goldsmith's skill, can make currant coin, and rich Vessels, if that they have pure mettle to work upon: But they cannot make good metal of base stuff, or can make gold of brass. But such is the force of God's Word and Spirit, that whereas they find you base and drossy stuff, they, by imprinting the Character and stamp of God's Image upon your hearts, do metamorphize and transform you into the same p 2 Cor. 3. 18. Image, from glory to glory, even as by the Spirit of the Lord. As soon as you are truly touched and anointed with this Spirit, you shall become good Gold, and Silver, vessels of honour fitted for the LORDS use whereunto you were preordained. There are yet others object Fear that God will not pardon because they seek too late, removed. fearfully, saying, that they are castaways, and that God will not have mercy on them: and that because now it is too late, they have passed the time and date of their Conversion, they therefore will not use, or at least have no heart in using GOD'S means to convert them, such as prayer, reading, hearing the Word, etc. Nor yet willingly will suffer others to pray either with them, or for them, and all because they think it is now too late, and in vain, mistaking this and such other Scriptures, q Pro. 1. 24 28 Because I have called (saith GOD) and you have refused; they shall call on me, and I will not answer. And because they think they sin when they pray, and hear the Word, and that the more means is used to save them, their condemnation shall be the more increased. Thus Satan, & a fearful heart deludeth many. It must be acknowledged, that Answ. God would have all men r joh. 12. 36 walk and work while they have light, because s joh. 9 4. the night will come when no man can work. And t Heb. 3. 13, 15▪ whilst it is called to day, he would have every one return, and accept of grace offered, and not to harden their hearts against it. And our Saviour bewaileth jerusalem, because they did let slip the u Luk. 19 42, 43 day of their visitation. All which doth show that God hath his set period of time, between his first and last offer of grace, which being passed, he will offer it no more; and that justly, because they took not his offer when they might. And this time is kept so secret with God, that if he offer grace to day, who can tell whether he will offer it to morrow? Or whether he will offer it again? Who knoweth whether God will take him from the means of Salvation, or, will take the means of Salvation from him? All this our holy and wise God, hath revealed in his Word to make men wise, to take the opportunity and time of grace while it is offered. Wherefore whosoever have let slip their first times & offers of grace, have sinned & played the fools egregiously, for which they have cause to be much humbled. But for you to conclude hence that the date and time of your conversion is out, hath no sufficient ground. For it is not possible for you It is not possible for any to know that the time of his conversion is past. to know, that your time of conversion is passed all recovery. But you should rather for the present time believe, and hope that it is not past. Indeed to presume to put off receiving grace until to morrow, is foolish and dangerous, but if God give you time till to morrow, that you live, and it can be said to day, so long as you yet live, and the external means of Salvation are not taken from you, either in their exercise, or out of your remembrance; but you do yet live to hear what God hath commanded you to do, and to hear what good things he yet offereth unto you with Christ, or if the means be taken from you, or you are detained from them by sickness, etc. so long as you yet live to x 2 Chr. 6. 37. 39 call to remembrance what God hath commanded you to believe and do, you cannot say the time is too late. If you would yet condemn yourselves for refusing grace heretofore, and would be now willing and desirous to accept of it. Moreover, would you now with all your heart, use the means of Salvation, and endeavour to believe and repent, if you thought it were not too late? And doth it grieve you that you have let slip the opportunity? And would you gain and redeem that lost time, if you knew how? Then, I dare, in the name of God, assure you, that the date of your conversion is not out. It is not too late for you to turn unto the Lord. Heb. 3. 15 While it is to day. I may boldly say harden not your heart, which, if you do not, you must know that now is an acceptable time, now is the day and time of your Salvation. At what time soever GOD doth send his a 2 Cor. 5. 20 Minister unto you, by whom GOD doth beseech you, they entreating you, as now I do, in Christ's stead, that you would be reconciled to GOD, b 2 Cor. 6. 2 this is the acceptable day, if you will be entreated by them: The day wherein GOD will accept of you, is not past. Moreover, at what time soever, and by what means soever, any man shall humble himself for sin, and ask grace, the date of God's acceptance of him is not out. Learn this in the example of c Chro. 33 10, 12, 13 Manasses, and many other who had refused grace in their yongertime; yet were converted in their age. You have Gods express words for it, who saith, d Mal. 3. 7 From the days of your fathers, that is, for a long time, Ye are gone away from mine ordinances, and have not kept them, Return unto me, and I will return unto you, saith the Lord of Hosts. That place in the Proverbes Pro. 1. 28 rightly understood doth not contradict any thing which I have said, nor yet serve for that for which it is alleged: For by refusing, there he meaneth, a constant and obstinate refusing of wisdom's counsel, until such time that God hath broughtsome misery on them (then they should call upon him.) By calling upon him in that place, is not meant a hearty praying, with godly sorrow for sin, making request for pardon and for grace; but a crying or howling rather like those in e Hos. 7. 14 Hosea, under the sense of God's judgements, praying in truth only to be eased of it. For at Ezek. 18. what time soever a sinner shall repent, GOD will turn to him. And whosoever looketh towards Christ, the true f 2 Chro. 6. from 36. to 40. Temple,) shadowed forth by the material Temple at jerusalem,) and confesseth his sin, and asketh pardon, g 2 Chron. 7. 12. God will pardon, for so hath he promised. But may not a man pray too Reply. late, and seek repentance in vain, as Esau did, h Heb. ●2. 17 who found no place of repentance, though he sought it carefully with tears? Did not the i Mat. 25. 11, 12. foolish Virgins seek to enter into the Bride-chamber, but were not admitted? And doth not our Saviour say, k Lu. 13. 24 many shall strive to enter in, and shall not be able? No man can ask grace and Answ. forgiveness of sins too late, if he ask for grace and power against sin heartily: But a man may ask a temporal blessing, or the removal of a temporal evil, when it may be too late. As for Esau's careful seeking of repentance, you must understand it, not of his own repentance from his profaneness, and from other dead works: but of his Father isaack's repentance; he would have had his father to change his mind, and to have given him the birthright, which was already bestowed upon jacob. Read Gen. 27. 34. 38. Whereas the foolish Virgins did assay to enter into the Bride-chamber, when the door was shut: know, that this is a parable, and must not be urged beyond its general scope, which is to show that formal professors of Christianity, such as have only a form of godliness, without the power of it; they, although they will not live the life of the righteous, yet they could wish their l Num. 23. 10. end, might be like theirs: And because of their outward profession of Christ's Name in this life, they securely expect eternal life; but because before their death, they did not provide the oil of truth and holiness, therefore at the day of judgement, they shall be disappointed of entering into Heaven, which in the time of their life, they did so much presume of. The like answer may be given, unto that place alleged out of Luk. 13. 24. Yet unto that place more may be said: You mistake when you say, that Christ saith, many shall strive to enter and shall not be able. He saith; Strive to enter in at the strait gate, for many I say to you, shall seek to enter in, and shall not be able, he doth not say, many shall strive to enter. There is great difference in the signification of the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 words, and so there is between striving and seeking, signified by them. Seeking imports only a bare professing of Christ, such as is showed in giving the name to Christ, coming to Church, hearing the Wo●d, and receiving the Sacraments. For thus did the men spoken of by our Saviour, who are said not to be able to enter. But to strive to enter, is to do all Hos. 6. 3. these and more, it is to strive in seeking for him, that they take up their cross and follow him, they give their hearts to him, as well as their names, they are hearty and sincere in Praying, Hearing, Receiving, they strive to subdue their lusts, which offend Christ, and strive to be obedient to his will, as well as to believe his promises, & to hope for happiness, this i● to strive. Now never any did thus strive in seeking to enter (though it were but the last day of their life) that was put back, and not received. Wherefore say not it is to late. But say, the more time I have lost, the more cause there is why now I should presently set to Religion in earnest, & not loose time in questioning, whether I shall be accepted or no. And whereas you said, you are afraid to use the means of Salvation, for the reasons before objected; hereby you may see, that all this is but the malice, and craft of the Devil, by keeping you from the means, to keep you from Salvation. For it is most Psal. 73. 13 false to say, that to pray, hear the Word, etc. is to increase your sin because you cannot perform these as you should, and as you would. I am sure, it is a greate● sin in you to for bear these necessary duties, out of despair that they shall ever profit you, or that you shall be accepted o● God. You should think thus, if ●● do not use the means of salvation, I shall certainly perish everlastingly; but if I do pray, hear, etc. I may be saved, therefore in obedience to God I will do as well as I can▪ But little doth a man know how well he may do, if he would endeavour; neither can a man conceive how acceptable a little endeavour shall be, if he do but desire to be true in his endeavour. For as m 2 Cor. 12. 10. GOD'S 2 Chron. 30. 19 power is seen in man's weakness, so is God's grace seen in man●insufficiencie. When we are weak, then God in us can be strong. And when we in humilty like our services worst, then through Christ. God may be best pleased The weakest performance of duties, less dangerous than whole omissions. with them. But whatsoever you do, Do not neglect, nor absent yourselves from exercises of Religion: for weakest observances, where is truth, are far more acceptable than whole emissions. Wherefore, if (as you say) you would not increase your sin, and thereby your damnation be willing to use, and to join with others, in the use of all good means of Salvation; then if you be not saved, yet you shall have the less punishment. But you may be assured, that if in obedience to God's Commandment you shall pray, hear the Word, receive the Sacrament, and have communion and conversation with those that fear God, you shall be saved in the end. What if you do not yet feel benefit and comfort (when you use these means of salvation (according to your desire? yet you must wail the good hour both of grace and comfort, even as the n joh 5. 3 impotent folk did, who lay waiting for the Angels coming to move the waters, that they might be healed of their diseases, at the ●oole of Bethesda. For if, when God hideth his face, o Isa. 8. 17. you will wait and look for him, than God will * Isa. 30. 18 wait his time to be gracious, and blessed shall you be that wait for him. It may be, it cometh justly upon you, that God should make you wait his leisure, and cause you to buy wisdom wise dear experience, because you did once account it an easier matter to believe and repent, and therefore you did not take the first offers, but made God wait. If it were thus, yet despair not of grace, only be humbled. For p Psal. 103 10 God doth not deal with us after our sins, nor reward us after our iniquities, but according to his rich mercy and promise made to us in Christ jesus. SECTION 4. A removal of fears rising from doubts of God's love. THere are very many, who have true proofs that they are the Elect of God, and have reason to think, that God not only can, but will do them good: yet because they will deny that to be bestowed upon them, and to be in them which indeed is, therefore they fear, and are causelessly disquieted. I would have such to consider first, whether they have not in them already evident proofs and sigues of GOD'S effectual love towards them in Christ. These will acknowledge, that it is most true, that if they were sure, that GOD did love them, they should not fear; but this is all their doubt, that GOD doth not love them. Some give this reason of their Doubts of God's love because of their grievous afflictions, removed. doubt. God hath afflicted them, and still doth Plague them, yea, albeit they have professed the name of Christ, they are in some thing or other chastened daily, in so much that they seem to be in the condition of those whom GOD hath threatened to a Deut. 28. 20. curse in every thing they put their hands unto. Therefore (say they) GOD doth not love them. Such weak and inconsiderate reasonings are incident to those Answ. whom GOD truly loveth, Did not the holy men of GOD reason, and conclude thus? But when do Gods Children thus? It is in their b Ps. 31. 22 haste, before they b Psal. 116 11. be well advised what they think or say. And whence is it? Is it not from their c Psal. 73. 13, 14, 22. ignorance, and brutishness, being carried away by sense? So foolish was I and ignorant, saith the Prophet, etc. But when they come to themselves, and do come to learn what is truth by the Word, than they learn, that it is not outward prosperity will make wicked men happy, neither is it outward affliction that can make a good man miserable. Then they will neither applaud, nor envy the prosperity of the wicked, nor yet misconstrue, nor repine at their own afflictions. For they learn, that d Eccl. 9 1 no man can know God's love or hatred by any outward thing, that doth befall the sons of men in this life. They learn, that God doth oft smile on his enemies, and that he doth oft frown upon is angry with, and doth correct those whom he dear loveth, even as a e Pro. 3. 12 e Rev. 3. 19 Father doth his Children. They learn by the Word likewise, that GOD hath excellent ends in all this, even in respect of them, and all for their f Rom. 8. 28 good, namely, for trial of their graces, for prevention of sin, for to remove sin, bringing them to repenrance, and that they might be made g Heb. 12. 10 partakers of his Holiness. Besides, herein he doth much glorify himself, showing that he is h Isa. 28. 29 wonderful in Counsel, excellent in Working: causing the affliction to work for his glory, in his people's good. Yea, you may learn by the Word, and by your own experience, that although the child of God in his infirmity and passion, when he is under the rod, may let go his hold of God; yet, that God, in his love and compassion towards his child, will i Psal. 73. 23, 24. hold him fast by his right hand, and will not leave him; but will guide him with his Counsel, that he may afterward receive him unto Glory. This is the way of GOD with his Children; wherefore none from hence hath cause to question GOD'S love, but to conclude it rather. But I have brought afflictions Reply. upon myself by mine own sin and folly, I am impatient under them, and am little or no whit better for them, but rather worse. If it be so, it is your sin, and Answ. it behoveth you presently to repent; but do not say, these things cannot befall those who are in state of grace and beloved of God. For did not a 2 Sam 12 9, 10, 11, 1● David by his adultery and murder bring upon himself much affliction? And had not penitent b job 3. 3 job 6. 9 job diverse fits of impatience? And was not the c Psal. 73. 3 to ver. 15 Prophet, at first, rather worse than better by his afflictions, when thereby he had almost judged the state of the wicked, because they prospered, to be better than his, because he was continually chastened and plagued, thinking that all his Religion had been in vain, and to no purpose. It was their faults, and so it is yours, if it be true which you say; yet it cannot be denied, but that God loved them, and so he may you, notwithstanding. You may know that afflictions, many times, do work like Physic, which, at first stirreth humours, and which discovereth, and seemeth to increase the disease, before that it cure it; and this God doth many times, that his children may more fully see their corruptions, to their through humbling, before he cure them. There are others (and it may be the same, when the tide of affliction is turned) because they Prosper, and are not in trouble as other men, do conceive that God doth not love them. For it Doubts of God's love because they prosper, removed. is said, k Rev. 3. 19 as many as he loveth, he doth rebuke and chasten, and he doth l Heb 12. 6 Answ. chasten every Son whom he receiveth. See, a fearful and doubtful heart will draw matter to feed its fears and doubts, out of any thing. But know, God is a wise and good Father, he knoweth In what cases God usually doth not afflict his children. whento strike, and when to hold his hands. In these cases God doth not usually afflict his children with his heavy rod. First, when they be Infants, babes in Christ, or (if they be grown to years) when they be spiritually weak or sick, and cannot bear correction; then, though they be way ward, and froward, and deserve strokes, God doth forbear, and is inclined to pity rather. Secondly, when they be good Children, that is, show that they would please him, endeavouring to do what they are able, though it be with much imperfection, than GOD will not strike, but m Mal. 3. 17 spareth them, as a Father spareth his only son that serveth him. Thirdly, when forbearance of punishment, and when fruits and tokens of kindness will reclaim his children from evil, and do prove incitements unto good; God in this case also, like a wise and loving Father, had rather draw them by the n Hos. 11. 4 cords of love, then drive them with the lashes of his displeasure. Thus you see God may love his Children, and not be always afflicting of them. The Husbandman doth not always plow and harrow his land, nor yet is he always threshing of his corn. Well, do you prosper? Then take notice of God's goodness towards you with thanksgiving; study and indevor therefore tobe the more obedient. If you cannot, yet grieve because you cannot be more thankful and more obedient. Then, because prosperity hath made you better, or at least to will to be better, hence you may assure yourselves, that your prosperity is not given you in wrath, but in love. But take heed, (quarrel not with God) because he forbeareth to afflict you, either make this use, that you be good, and amend without blows; or else be sure the more is behind, and then when it cometh it will be the more grievous; because, for his good will, you did foolishly call his love into question. As the forementioned did question Fears that God doth not love men, because they think their state to be wo●se th●● any others▪ removed. God's love, from considerations taken from their outward conditions; so there are very many, besides what they conclude from outward crosses, gather also from their inward horrors and distresses of Conscience, and from their intolerable perplexities of soul, that God doth not love them: they think that their distress is other, or greater than the affliction of any of GOD'S Children, therefore they want peace, fearing that God doth not love them. Those to whom GOD doth Answ. bear special love, may be so far perplexed with inward and strange terrors and discomforts, that they may think themselves to be o Psal. 77. 7, 8, 9 forsaken of God. Thus the Psalmist complaineth, will the Lord cast off for ever? And will he be favourable no more? Yea, not only he, but p Mat. 27. 46. Cant. 5. 6. Isa. 49. 14 Christ jesus himself, and his Church, did in their sense & feeling, take themselves to be forsaken of God; yet none that are wise will say, that these were out of God's love, or were ever r 2. Cor. 4. 8, 9 quite forsaken, though never so much perplexed and cast down; though, in their own feelings and sense, they, in the agony of their spirits, did thus think or speak. God hath most holy and blessed The ends why God doth g●…vously 〈…〉 stres●… children ends, why that many times he doth lead and leave his Children in such straits, that they are altogether without sense of his love. First, it may be a just correction of them, for their not showing love to God, and because they do in part forsake him by their sins. This is therefore to humble them, and to make them know themselves, and to bring them to repentance. God may be pacified towards them in the main, yet for a time, show them no countenance; as DAVID, though his anger was appeased towards Absalon, s 2 Sam. 14▪ 24. yet for a time he would not let him see his love, for he would not let him come in his sight, that Absalon might be more humbled, and might the more detest his sin. Secondly, God exerciseth his beloved ones with many fears, horrors, and doubts, to prevent that spiritual pride which else would be in them and that selfe-sufficiency which else they would conceive to be in themselves; If they should always have sense of inward & spiritual comforts, and should not sometimes have t 2 Cor. 12 7 pricks in the flesh, and buffet of Satan, they would be exalted above measure, and would be some thing in themselves in their own opinion. But when there is such difficulty in getting, and in holding of grace and comfort, and when they shall find what need they have of both, and how neither can be had, but from God, in and by Christ, it will make them empty themselves of all things in themselves, that they may be something in Christ. And then, when they have grace and comfort, they will acknowledge themselves to be beholding to GOD for the same. Thirdly, GOD doth withhold from his Children, the sense of his favour, to try the sincerity and truth of their sole dependace on him; trying, whether because GOD seemeth to forsake them, they will forsake him; whethsr, like King joram, they will say, u 2 King. 6 33 1 Sam. 28. 7 why shall they wait upon God any longer? And, whether they will with Saul, betake them to unlawful means of help: Or whether on the other side, they will say with a job 13. 15 job and b Psal. 42 9 11 David, though GOD kill us, or forget us, yet we will trust in him, hope in him, and praise him, who they are persuaded is, and will show himself to be the health of their countenance and their GOD. God useth to leave his Children, as, in another case, he left c 2 Chr. 32. 3● Hezekiah, to try them and to know what is in their hearts. Fourthly, God withdraweth himself for a time, that they may learn to esteem more highly of his favour, and to desire it more, when by the want of it, they find by experience, what an Hell it is to be without it. And that they may be more thankful for it, and be more careful; (by studying to please God) for to keep it when they have it. This holy use a Psal. 80. 18, 19 Can. 3. 2. 5 Can. 5. 1. 8. Can. 2. 7. Can. 8. 4. David and the Church made of Gods forsaking them (as they thought) for a time. It made them seek more diligently after God, promising that if he would turn to them, they would not go back from him; resolving by his grace to stick more close unto him. But know this to your comfort, God doth never wholly or for ever forsake his Children. when God doth most withdraw himself and forsake you, it is but in part, and in seeming, and but for a time. He may, for the causes before rendered, turn away his face, and forbear to show his loving countenance; but he will not take his b Psal. 89. 32, 33, 34. loving kindness utterly from you, nor suffer his faithfulness to fail. What God said to his afflicted Church, that he saith to every afflicted member thereof. c Isa. 54 7. 8 For a small moment have I forsaken thee; but with great mercies will I gather thee. In a little wrath have I hid my face from thee for a moment: but with everlasting kindness will I have mercy on thee, saith the LORD thy Redeemer. Hence it is that in your greatest extremities, your faith and hope shall secretly (though you feel not their working) preserve you from utter despair. As it was with d Psal. 22. 1. David, and with our Blessed Saviour, who albeit these words of theirs to God, Why hast thou forsaken me, argued fear, and want of sense of God's love, yet these words, My God, my God, Mat. 27. 46 do argue a secret affiance and hope. And whereas you say, that no man's grief or troubles are like yours, partly by reason of outward afflictions, and partly by inward temptations and distresses, (give me leave to deal plainly with you.) It is a foolish and a most false speech. Talk with a thousand thus troubled, they will all say thus, No man's case was ever as mine is, Nor so bad: will any that have but common sense think this to be true? Most of these must needs be deceived. You feel your own distress, but you cannot fully know what another feeleth. If you would rightly look into the distresses of others, who were better than yourselves, according as they are recorded in the Scripture, you would not thus think. As for outward afflictions, upon whom did God ever lay his hand more heavy then on his e job 1. servant job? Had not f 2 Cor. 11. 23 to 33 S▪ Paul also his trouble without, of all sorts, and terrors within, etc. And, if you consider sorrows, fears, and distresses of all sorts, were yours such as david's were, or more than his? I pray what mean these, and many more the like speeches? My bones are vexed, my soul is vexed; b Psal. 6. 2, 3 6, 7 but thou, O Lord, how long? I am weary with my groaning, mine eye is consumed with grief, it waxeth old. c Psal. 10. 1 Why standest thou a far off? Why hidest thou thyself in time of trouble? d Psal. 13. 1 How long wilt thou forget me Lord; for ever? How long wilt thou hide thy face from me? e Psal. 22. 14, 15 I am poured out like water, and all my bones are out of joint. My heart is like wax, it is melted in the midst of my bowels. My strength is dried up like a potsherd; my tongue cleaveth to my jaws, and thou hast brought me to the dust of death. f Ps. 32. 3, 4 My bones wax old through roaring all the day. For day and night thy hand was heavy upon me. g Ps. 38. 3, 4 There is no soundness in my flesh because of thine anger, neither is their any rest in my bones, because of my sin. Mine iniquities, that is, the punishment of mine iniquities, are gone over my head, they are too heavy for me. Thus and much more, doth he complain. h Psa. 69. 3 I am weary of my crying, my throat is dry. Mine eyes fail while I wait for my God. i Psa. 77. 2. So Asaph, My sore ran, and ceased not, my soul refused to be comforted, What think you now? Were not job, Paul, and David, in God's love and favour, notwithstanding all this? It may be you Reply. will reply, howsoever the matter of their trouble might be greater than yours, yet they could remember God, they could pray to him, they had faith and confidence in God in their distresses, all which you want; therefore herein your case is worse than theirs. Consider yourselves well, Answ. (I speak only to you that are wounded at the very heart for sin) and it is to be hoped that in some measure you shall find the like grace, faith, and confidence in you, which was in them; If you see it not, be grieved for the want thereof; Endeavour to do as you say they did in their distresses, only be not discouraged, and all shall be well. But take notice, I pray you, that sometimes David neither did, nor could pray, (as he conceived of his own prayer) any otherwise than in l Psa. 32. 3. roaring and complaining; at which time, he saith, he kept silence; But when he could m Psa. 32. 5 confess his sins and pray, than he had some apprehension that God had forgiven him his sin. And for all Asaphs remembering of God, yet even then he was o Ps. 77. 2. 3 troubled, and his spirit was overwhelmed, and he saith, his soul refused comfort; and David saith unto God, p Ps. 119. 82 when wilt thou comfort me? I grant it was his fault, yet it was such a fault as was incident to one beloved of God. Moreover, I deny not, but that job and David had faith and hope in God; but these graces in them were of times overclouded with unbelife and distrust; as doth appear in their many passionate distempers; at which times, yet their faith appeared to others in their good speeches and actions intermingled, rather than to themselves. And the Prophet confesseth that those his faithless complaints were q Ps. 31. 2● in his haste, and r Ps. 77. 10 from his infirmities. How say you now? Is it not thus with you? Are you not like others of God's children? Off, and on, up and down, you would pray and cannot, you would believe but (as you think) cannot, you would have comfort but cannot feel it. Only you feel a secret support now and then, and now and then, you do see and feel a glimpse of GOD'S light and comfort; for which you must be thankful, which you must cherish by all means, & with which you must rest contented, waiting until God give you more. You should know and consider, An old device of Satan to make a man think his case to be worse than any others. that this is an old cunning device of Satan, to make you believe that your case is worse, or at least much different from the case of any others, because he knoweth, that while he holdeth you thus conceited, no common remedy, which did cure and comfort others, can cure and comfort you. For you will still ask, Was ever any as I am? And if God's Ministers cannot say yea, and, that such an instruction, and such a promise in the Word did help him; than you conclude that you are incurable. But last of all, let it be supposed that your case is worse than any bodies else. Is there not a sovereign Balm in God's Word, a Catholicon that will heal all jer. 8. 22. spiritual diseases? God's Word is like himself, to a believer, an s Mar. 9 23 Omnipotent Word. Is any thing t Gen 18. 14. too hard for the LORD? Neither is there any spiritual disease too hard for his Word. When Christ healed the people with his Word, did it not heal even such, the like whereof, were never known to be cured before? They made no question, whether he cured the like before Indeed u joh. 11. 39, 40. Martha failed in this, for she said of her brother Lazarus being dead; LORD he stinketh, for he hath been dead four days: she conceived her brother's case to be desperate, and that none in his case could be raised. But Christ did blame her for want of faith▪ and by his Word he did as easily raise Lazarus from being dead so long, as he did cure z Mar. 1. 31 Peter's wives mother sick but of an ague. It is not greatness of any man's distress whatsoever, that can hinder from help and comfort, but only as then in a Mar. 6. 5, 6, curing men's bodies, so now in curing and comforting men's souls, nothing hinders the cure, but the greatness of the unbelief of the party to be cured: for b Mar. 9 23 all things are possible to him that believeth. You will yet Reply: indeed Reply. here lieth the difficulty in the unbelife. Well, be it so. If unbelief be Answ. your disease, and trouble, do you think that God cannot cure you of unbelief as well as of any other sin? But know that if with him in the Gospel, you feel your unbelief, and complain of it, and confess it unto GOD, saying, c Mar. 9 24 Lord I have cause to believe, Lord I do, I would believe, help thou my unbelief; if withal, you will wait until GOD give you power to believe, and to enjoy comfort in believing, for, d Isa. 28. 16 faith maketh no haste, this same is both to believe in truth, and is a certain means to increase in believing. Wherefore let not Satan, nor yet a fearful heart make you to judge your case to be desperate and remediless, either in respect of God's power or will, though you yet be in distress, and do feel in you much fear and unbelief. Seek to God, and with patience wait the good time of deliverance, and comfort; and in due time, you shall have help and comfort, as well as any other. There are yet some, that fear Doubts that God doth not love them because their prayers are rejected, removed. God doth not love them, because they have prayed oft and much; but God rejected their prayers, and hath not heard them. There are many just causes, why God may reject, or at least not grant your prayers; and yet may love your persons. For first, It may be you a I am. 4. 3. ask amiss, either ask things unlawful, or ask things inconvenient for the present, or in ask to have good things temporal, or spiritual, in that quantity & degree, which GOD doth not hold fit for you as yet; or you ask good things to an ill end, as to satisfy some lust, as pride, voluptuousness, covetousness, or some other; or it may be you might ask only with a natural desire, or if with spiritual, yet you did it but faintly, without fervour; or lastly (though you failed in neither of the former,) yet you failed in this, you were doubtful, you did not ask in faith, you did not believe, you should have the things so asked. Whosoever do thus fail in ask, b I am. 1. 6, 7 let them not think ever to receive any thing in favour from the LORD. And it is a fruit of God's love, when he doth not answer prayers so made; For it will cause you to seek him, and to pray to him, in a better manner that you may be heard. Secondly, God doth many times in love and mercy hear God heareth prayers many ways. his children's prayers, when they think he doth not. God heareth prayers many ways, you must observe this, else you will judge that he doth not hear your prayers, when yet indeed he doth. Sometimes, yea, always when it is good for you, he giveth the v●r● thing which you pray for. Sometimes he giveth not that thing which you ask; but some things good, nay, much better. As, when you ask corporal and temporal good things, he denyeth to grant them; but in stead thereof doth give you things spiritual and eternal, likewise when you ask grace in some special degree, such as joy, or comfort in God, or the like, it may please him not to let it appear that he giveth the same unto you; but in stead thereof he doth enlarge your desires, and he giveth humility, and patience to wait his leisure, which will do you more good than that which you prayed for. So likewise when you pray that GOD would rid and ease you of such, or such a temptation; God doth not always rid and ease you of it; but he in stead thereof giveth you strength to withstand it, and keepeth you, that you are not overcome by it; thus Christ Heb. 5. 7. was heard in that which he feared, so he said to the d 2 Cor. 12 9 Apostle, My grace is sufficient for thee? Which is better than to have your particular request. For now GOD'S power is seen in your weakness, and God hath the glory of it; and you hereby have experience of GOD'S power, which experienceis of excellent use. Likewise you may desire, to have such, or such a cross removed; yet God may suffer the cross to remain for a time, but he giveth you strength and patience to bear it, wisdom and grace to be less earthly, and more heavenly minded by reason of it. There was never any, that, with an holy and humble heart, made lawful requests according to the will of Christ, believing he should be heard; but, though he were a man of many failings in himself, and did discover many weaknesses in his prayer, was heard in that he prayed, either in what he did ask, or in what he should rather have asked, either in that very thing, or in a better. I would have you leave objecting, and questioning, whether God love you. Consider this; Hath he not loved you, e joh. 3. 16. that hath given his only be gotten Son for you, and to you, f Rev. 1. 5. who hath washed you with his blood, g Rom. 4. 25. having given him to dye for your sins, and to rise again for your justification, and hath hereby translated you into the kingdom of his dear Son, having also h Phi. 1 29 given unto you to believe in his Name, hereby i joh. 1. 12 making you his children, inheritors with the Saints in light. What greater sign can there be of greater love of God towards you? And what better evidence can you have of God's love in justifying of you, than the k Heb. 11. 1 evidence of your faith, whereby you are l Rom. 3. 28 justified. SECTION 5. A removal of false fears, rising from doubtings whether they have faith and are justified. ALL men will grant, that if they were sure that they had faith, they should not doubt of their justification, nor of God's love to them in Christ. But many doubt that they have no faith, or if they have any, it is so little, that it cannot be sufficient to carry them through all oppositions to the end, unto salvation. First, if you have any faith, Answ. though no more than as a n Luk 17. 6 grain of Mustardseed, you should not fear your final estate, nor yet doubt of God's love, for it is not the great quantity and measure of faith that saveth; but the excellent property and use of faith, if it be true, though never so small: For a man is not saved by the worth of his faith, by which he believeth, but by the worth of Christ, the person on whom he believeth. Now the least true faith doth apprehend whole Christ, as a little hand may hold a jewel of infinite worth as well though not so strongly as a bigger. The least infant is as truly a man, as soon as ever it is endued with a reasonable soul, as afterward, when it is able to show forth the operations of it, though not so strong a man: even so it is in the state of Regeneration. Now you should consider that God hath l 1 joh. 2. 12 Babes in Christ, as well as ●ld men, m 1 Thes. 5 14 Rom. 14. 1 Rom. 15. 1 feeble minded as well as strong, sick children as well as whole in his family. And those that have least strength and are weakest, of whom the holy Ghost saith, they have a n Rev. 3. 8. little strength in comparison, yet they have so much as (through God) will enable them in the time of greatest trials, to keep God's Word, and that they shall not deny Christ's Name. Also know, God like a tender father, doth not cast off such as are little, feeble, and weak, but hath given special charge concerning the o 1 Thes. 5. 14 cherishing, supporting, and comforting of these, rather than others. And p Mat. 12. 2 Christ jesus, he will blow up, and not quench the least spark of faith. This which I have said in Caution. commendation of little faith, is only to keep him that hath no more, from despair. Let none hereby please or content himself with his little faith, not striving to grow, and be strong in faith. If he do, it is to be feared that he hath none at all; or if he have, yet he must know that he will have much to do to live, when he hath no more than can keep life and soul together, and his life will be very unprofitable, and uncomfortable, in comparison of him that hath a strong faith. But you will say, you are (1) so Reason's why many think they have no faith, but without cause. full of fears and doubtings, (2) you are so fearful to dye, and to hear of our coming to judgement, and (3) you cannot feel that you have faith, you cannot feel joy and comfort in believing, wherefore you fear you have no faith. First, if you (having so sure a word and promise) do yet doubt and fear so much as you say, it is your great sin, and I must blame you now, in our Saviour's name, as he did his Disciples then, saying, q Mat. 8. 26 Why are you fearful, r Mat. 14. 31. why are ye doubtful, O ye of little faith? But (to your reformation and comfort) observe it, he doth not argue them to be of no faith, but only of little faith, saying, O ye of little faith. Thus you see that some fears and doubtings do not argue no faith. Secondly, Touching fear of Reasons, why some are more fearful to die than others, and why all naturally are unwilling to dye. death and judgement, some fear doth not exclude all faith. Many out of their natural constitution are more fearful of death than others. Yea, pure nature will startle and shrink to think of the separation of two so near, and so ancient, and such dear friends as the soul and body have been. Good men, such as David and Hezekiah have showed their unwillingness to die. And many upon a mistaking, conceiving the pangs and pains of death in the parting of the soul out of the body to be most torterous, and unsufferable, are afraid to dye. Whereas unto many, the nearer they are to their end, the less is their extremity of pain; and very many go away in a quiet swoone without pain. And as for being moved with some fear at the thought of the day of judgement; who can think of that great appearance before so glorious a Majesty, (such as s Mat. 16. 27 Christ shall appear in) t 2 Cor. 5. 10, 11 to answer for all the things he hath done in his body, without trembling? The Apostle calleth the thoughts thereof the terror of the Lord. Indeed to be perplexed with the thoughts of the one or other, argueth imperfection of faith and hope, but not an utter absence of either. You have other and better things to do in this case, than to make such dangerous conclusions, viz. that you have no faith, etc. upon such weak grounds. You should rather when you feel this over-fearefulnesse to die and come to judgement, labour to find out the ground of your error, and study and endeavour to reform it. Unwillingness to dye may come from these causes. First, From too high an estimation, Causes why Christians are too unwilling to die and from too great a love to earthly things of some kind or other, which maketh you afraid and too loath to part with them. Secondly, You may be unwilling to die, because of ignorance of the supper abundant and inconceivable excellencies of the happiness of Saints departed, which if you knew, you would be willing. Thirdly, Fear of death and coming to judgement, doth (for the most part) rise from a conscience guilty of the sentence of condemnation, being without assurance, that, when you die, you shall go to heaven. Wherefore if you would be Helps against fear of death. free from troublesome fear of death and judgement, Learn (1) to think meanly and basely of the world, in comparison of those better things provided for them that love God, and use all things of the world accordingly, without a Psa. 62. 10 setting your heart upon them, b 1 Cor. 7. 29, 30, 31. as if you used them not. (2) While you live here on earth, take yourselves aside oft times in your thoughts, and enter into heaven, and contemplate deeply the joys thereof. (3) c 2 Pet. 1. 10, 11. Give all diligence to make your calling, and election, and right unto heaven, sure unto yourselves; But let me give you this needful Item, that you be willing and ready to judge it to be sure, when it is sure, and when you have cause so to judge. Let your care be only to live well, joining unto faith virtue, 2 Pet. 1. 5. etc. and you cannot but dye well. Death at first appearance like a Serpent seemeth terrible, but by faith you may see this Serpents sting taken out, which when you consider, you may for your refreshing receive it into your bosom. The sting of death is sin, the strength of sin is the Law, 1 Cor. 15. 55, 56. Rom. 8. 2. but the Law of the spirit of life in Christ hath freed you from the law of sin and of death. I confess that when you see this pale horse, death approaching, it may cause nature to shrink, but when you consider that his errant is to carry you with speed unto your desired home, unto a state of glory, how can you but desire he should carry you away out of this vale of misery, that mortality 2 Cor. 5. 4 might be swallowed up of life. If you would do all this in earnest, you would be so far from fear of death, that you would, if you were put to your choice, with the d Phil. 1. 23 Apostle, choose to he dissolved, and to be with Christ, which is best of all, and so far from fearing the day of judgement, that you would love and n 2 Tim 4. 8 long for Christ's appearing; waiting with patience and cheerfulness, o job 14. 14 when your change shall be. Endeavour to follow these directions; then, suppose that you cannot keep down these fears, and conquer them as you would, yet be not discouraged, for fears and doubts in this kind, do flow many times from strength of temptation, rather than from weakness of Faith. Moreover, what if you cannot An answer to those which question their faith, for want of feeling. attain to so high a pitch in your Faith, as S. Paul had, are you so ambitious, that no other degrees of Faith shall satisfy you? Orare you so foolish, as thence to conclude, that you have no Faith. Thirdly, Whereas you say, you are without feeling, therefore you fear you have no faith. I acknowledge that want of feeling, and want of sense of God's favour, is that which doth more trouble GOD'S tenderhearted Children, and make them more doubt of God's love, and of their justification, than any thing else, whereas I know nothing that giveth them loss cause. For first, What mean you by feeling? If you mean the enjoyment of the things promised, and hoped for, by inward sense; This is to overthrow the nature, and to put an end to the use of faith and hope. For p Heb. 11. 1 Faith is the ground of things hoped for, and the evidence of things not seen. And the Apostle faith, q Rom. 8 24 Hope that is seen is not hope. Indeed faith giveth a present being of the thing promised to the believer, but it is a being, not in sense, but in hope, and assured expectation of the thing promised: Wherefore the Apostle speaking of our spiritual conversation on earth, saith, We r 2 Cor. 5▪ 7 walk by faith, not by sight. These two; faith and feeling, are opposite one to the other in this sense; For when we shall live by sight, and feeling, then, we shall cease to live by faith. Secondly, If by feeling you mean a joyous and comfortable assurance that you are in God's savour, and that you shall be saved, and therefore because you want this joyous assurance, you think you have no Faith, you must know this conclusion will not follow. For Faith, whereby you are saved and set into state of grace, and this comfortable assurance that you are in state of grace and shall be saved, do differ, and are not the same. It is true, Assurance is an effect of faith in all that have this assurance, yet it is not such a proper and necessary effect, which is inseparable from the very being of faith in man at all times. For you may have saving Faith, yet at sometime be without the comfortable assurance of Salvation. To believe in Christ to Salvation is one thing, and to know assuredly that you shall be saved, is another. For Faith is a direct act of the reasonable soul, receiving Christ, and Salvation offered by God with him. Assurance riseth from a reflect act of the soul, namely, when the soul by discourse returneth upon itself, and can witness that it hath the aforementioned grace of faith, whereby a man can say, I know that I believe that Christ jesus is mine, and I know that I believe, that the promises of the Gospel belong unto me. The holy Scriptures are written for both these ends, that first Faith, and then assurance of faith and hope should be wrought in men. s joh. 20. 31. These things are written, saith S. john in his Gospel, that you may believe, that jesus is the Christ the Son of God, and that believing you might have life through his name. Again, these things have I written (saith the same t 1 joh. 5. 15. Apostle in his Epistles) to you that believe on the name of the Son of GOD; that ye may know that you have eternal life, and that you may believe, that is, continue to believe, and increase in believing on the name of the Son of God. A man is saved by faith, but hath comfort in hope of Salvation by Assurance; So that the being of spiritual life, in respect of us, doth subsist in Faith, not in Assurance & Feeling. And that is the strongest and most approved faith, which cleaveth to Christ and to his promises, and which holdeth his own, without the help of feeling. For, albeit Assurance giveth unto us a more evident certainty of our good estate, yet faith, even without this will hold us certain in this good estate, whether we be assured or not. Wherefore some Divines have well conceived of a double certainty of things apprehended by man's judgement. The first is Certainty of Adherence, and cleaving fast to the thing it believeth, causing a man (from the bare assent and consent to the truth and goodness of the promise, and from the Commandment of God in his Word, which bids him believe and rest on his promise) for to cleave to the promise and to rely on it, and to obey that Commandment, which commandeth him to believe in Christ jesus; yea, though this truth be not otherwise so evident and clear to the understanding, as to satisfy man's natural reason. For though Faith in its minority, cannot always comprehend to the full, how, and by what means, or why in reason, the thing promised should be fulfilled; yet, because it conceiveth thus much, that the things of God are not fully comprehended by humane reason, and that the truths of God are infallible, whether it comprehend them or not; will first believe and rest on the promise, and then afterward consider how it may be, so far as is fit to be understood by reason. Hence it is that albeit reason, as it is now corrupt, will still be joh. 3. 4. objecting, and will be satisfied with nothing, but what it may know by sense, and by demonstration from Artificial Arguments; yet a Rome 4. 19, 20. Heb 11 8. 11 Faith, even above and against sense, and all natural reasoning, will give credit unto, and rest upon the bare naked divine witness of the Word of truth, for his sake that doth speak it. Secondly, there is a certainty of Evidence, namely, when the thing believed is not only said to be true and good, but a man doth find it so to be by sense and experience, and is so evident to man's reason convincing it by force of Argument, taken from the Causes, Effects, Properties, Signs▪ Contraries, and the like, that it hath nothing to object against the thing propounded to be believed. The certainty of Adherence, is the certainty of Faith. The certainty of Evidence, is the certainty of Assurance. The certainty of Assurance and evidence is of excellent use, for it maketh a man b 2 Pet. 1. 8 10 fruitful in good works, and doth fill him full of joy and comfort: therefore it must by all means be gotten, yet, it is not of itself so strong, nor so constant, nor so infallible as the certainty of Faith and Adherence is. For sense and reason since the fall (even in the regenerate, though they will lay some foundation in the Rules of Faith to proceed by, yet erring in, or misapplying the rule) are weak, variable, and their conclusions are not so certain, as those of pure Faith: Because Faith buildeth only upon Divine Testimony, Rom. 4. 18. Heb. 11. 11 concluding without reasoning or disputing, yea, many times against reasoning. So that notwithstanding the excellent, and needful use of Assurance, and certainty of Evidence; it is Faith and the certainty of Adherence, whereby even in fears and doubts a man cleaveth fast to the promises, and is that which we must trust unto, and is the Cable we must hold by, lest we make ship wrack of all, when we are assaulted with our greatest temptations, for then many times our Assurance leaveth us to the mercy of the winds and Seas, as Mariners speak. If you have Faith, though you have little or no feeling, you are yet sure enough of Salvation, indeed, though not in your own apprehension. When both can be had, it is best, for than you have most strength, and most comfort, giving you cheerfulness in all your troubles, but that certainty of Faith, and cleaving to the naked word and promise, is that to which you must trust. See this in the examples of most faithful men, for when they have been put to it, it was this that upheld them, and in this was their faith commended. Abraham against all present sense and reason, even against hope, believed in hope, both in the matter of receiving a son, and in going about to offer him again unto God in Sacrifice. He denied sense and reason, he c Heb 11. 17, 18, 19 considered not the unlikelihoods, and seeming impossibilities in the judgement of reason, that ever he should have a seed, he being old, and Sarah being old and barren, or having a seed, that he should be saved by that seed, sith he was to kill him in Sacrifice. He only d Rom. 4. 18 19, 20, 21. considered the Almighty power, faithfulness and sovereignty of him that had promised, he knew it was his duty to obey and to wait, and so let all the business thereabout to rest on God's promise, For this, his faith is commended, and he is said to be e Rome 4. 20 strong in faith. job, and David, or Asaph, showed most strength of Faith, when they had little or no feeling of God's favour, but the contrary rather. job had little feeling of God's favour, when for pain of body he said, f job. 13. 14. 24. wherefore do I take my flesh in my teeth: and in anguish of soul he said, Wherefore hidest thou thy face, and takest me for thine enemy: Yet than this certainty of faith, which made him cleave unto GOD, made him to hold fast, and say in the same Chapter, g job 13. 15. Though he slay me, yet I will trust in him. When David said to GOD, h Psa. 42. 9 Why hast thou forgotten me? His Assurance was weak; yet even then his Faith discovered itself, when he saith to his soul, i Ps. 42. 11 Why art thou disquieted within me, Hope in God, who is the health of my countenance, and my God. You see then that the excellency of Faith lieth not in your feeling, but, as the Psalmist speaketh by experience, in k Ps. 73. 28. cleaving close unto the promise, and relying on God for it, upon his bare word. For he saith, It is good for me to draw near to God, I have put my trust in the Lord God, this was it which secretly upheld him, and kept him in possession, when, as you may see in that Psalm, his Evidences, and Assurance was to seek. Wherefore, Believe God's promises made to you in Christ, and ●est on him; even when you want ●oy, and feeling comfort. For ●aving Faith, you are sure of heaven, though you be not so fully assured of it as you desire. It will ●e your greatest commendation, when you will be dutiful servants and children at GOD'S Commandment, though you have not present wages, when you will take God's word for that. Those are bad servants and children, which cannot go on cheerfully, in doing their Master or Father's will, except they may receive the promised wages, 〈◊〉 least in good part aforehand, O● every day; or except they may have atleast a good part of the promised inheritance presently, and in hand. Feeling of comfort is part of a Christians wages and inheritance (to be received at the good pleasure of God, that freely giveth it) rather than a Christian duty. To comfort and stay ourselves on God in distress, is a duty, but this joyous sense and feeling of God's favour, is a gracious favour of God towards us, not a duty of ours toward God. It is from too much distrust in God, and too much self-respect, when we have no heart to go about his work, except we be full of feeling of his favour. He is the best child or servant, that will obey out of love, duty, and conscience, and will trust on God, and wait on him for his wages and recompense. Though want of apprehension of God's favour, and of feeling of comfort may be accounted a great misery; yet it is not to be judged a proof, of no grace, or of no true Faith. Thirdly, when you say, you cannot feel, that you have faith or hope, you mean, as in deed many good souls do, you cannot find and perceive, that these graces be in you in truth, which, if you did, you would not doubt of your salvation: My answer is, Many do not feel that they have faith, because they do not feel for it▪ If faith and hope be in you, then if you would judiciously inquire into yourselves, and feel for them, you may find and feel them, and know that you have them; For as certainly, as he that seeth bodily, may know that he seeth; so he that hath the spiritual sight of Faith, may know that he hath Faith. Wherefore try and feel for your Faith, and you shall find whether it be in you yea or no. For this cause, (1) Try whether you ever had the necessary Antecedents and Preparatives, which ordinarily make way for the seed of Faith to take deep root. (2) Consider the nature of saving Faith, and whether it hath wrought in you accordingly. (3) Consider some consequents and certain effects thereof. First, hath the Law shut you up, in your own apprehension, under the curse, so that you have been afraid of Hell. And hath the Spirit also convinced you of sin by the Gospel, to the wounding of your conscience, and to the working of true humiliation causing the heart to relent, and to desire to know how to be saved; and if after this you have denied yourself, and received and rested on Christ, according to the nature of true Faith, as followeth, than you have Faith. If you doubt, you were never sufficiently humbled, then read Chap. 16. Sect. 6. Secondly, Consider rightly the nature and proper acts of Faith, lest you conceive that to be faith which is not, and that to be no faith, which is. You may know wherein true saving Faith consists, by this which followeth. Whereas (man being fallen into state of condemnation by reason of sin, thereby breaking the Covenant of works,) it pleased God to ordain a new Covenant, the Covenant of Grace, establishing it in his only Son Christ jesus made man, expressing the full tenor of this his Covenant in the Gospel, wherein he maketh a gracious and free offer of Christ, in whom this Covenant is established, & with him the Covenant itself, unto man; now when a man burdened with his sin, understanding this offer, giveth credit unto it, and assenteth thereunto because it is true, and approveth it, and consenteth to it, both because it is good for him to embraceit, and because it is the will and Commandment of God, and is one condition in the Covenant that he should consent for his part, and trust to it; when therefore a man receiveth Christ thus offered, together with the whole Covenant in every branch of it, so What it is to believe far as he doth understand it, resolving to rest on that part of the Cavenant made and promised on God's part, and to stand to every branch of the Covenant, to be performed on his part; Thus to embrace the Covenant of grace, and to receive Christ, in whom it is confirmed, is to believe. This offer of Christ, and the receiving him by faith, may clearly be expressed by an offer of peace, and favour, made by a King unto a woman that is a rebellious subject; by making offer of a marriage between her and his only son, the heir apparent to the Crown, who, to make way to this match, undertakes, by his Father's appointment, to make full satisfaction to his Father's justice in her behalf, and to make her every way fit to be daughter to a King. And for effecting this match between them, the Son with the consent and appointment of his Father, sendeth his chief servants a wooing to this unworthy woman; making offer of marriage in their Master's behalf, with the clearest proofs of their Masters good wi● to her and with the greatest earnestness & entreaties, to obtain her good will, that may be. This woman at first being a Ward, or bondwoman unto this King's sons mortal enemy, and being in love with base slaves like herself, companions in her rebellion, may happily set light by this offer; or if she consider well of it, she may doubt of the truth of this offer, the match being so unequal and so unlikely on her part, she being so base and so unworthy, she may think the motion to be too good to be true; yet if upon more advised thoughts, she doth take notice of the peril she is in while she standeth out against so puissant a King in her rebellion, and doth also see and believe, that there is such a one as the King's Son, and believeth that he is in earnest in his offer to reconcile her to his Father, and that he would indeed match with her; whereupon she considereth also that it shall be good for her, to forsake all others and take him; and that especially because his person is so lovely & every way worthy of her love. Now when she can bring herself to believe this, and resolve thus, though she cometh to it with some difficulty, and when with all she giveth a true and hearty consent to have him, and to forsake all other, and to take him as he is, to obey him as her Lord, and to take part with him in all conditions, better or worse, though she come to this resolution with much ado, than the match is as good as made▪ between them; for hereupon followeth the mutual plighting▪ of their troths each to other. The application is easy throughout▪ I will only apply so much as is for my purpose, to show the nature of justifying Faith. God offers his only begotten Son jesus Christ, yea, Christ jesus by his a 2 Cor. 1ST▪ Ministers, offers himself in the Gospel unto rebellious man, to match with him, only on this condition, that b Ps. 45 〈…〉 forsaking his kindred and father's house, forsaking all that he is in himself, he will receive him as his c Rom. 7▪ 4 head, husband, Lord, and Saviour; Now when any man understandeth this motion, so far as to assent and consent to it, and d joh. 1. 12. to receive Christ, and cleave to him; then he believeth to Salvation, than the match is made between Christ and that man, than they are hand-fasted and betrothed, nay married, and are no longer two, e 1 Cor. 6. 17. but are become one spirit. By all this you may see, that in saving faith there are these two acts. First, An assent to the truth of the Gospel, and that not only Two special acts in saving Faith. believing in general, that there is a Christ, believing also what manner of person he is, and upon what condition he offereth himself to man to save him; but also believing that this Christ graciously offereth his love and himself, to a man's self in particular. The second act is, an approbation and liking well of this offer of Christ, with consenting, and hearty saying, I will, to the said offer, resolving to take him wholly, and fully as he is, accepting of him according to the full tenor of the marriage covenant, not only as a man's Saviour, for to defend and shelter him from evil, and to save him and bring him to glory; but as his head to be ruled by him, and as his f Ps 45. 1● Lord and King to worship and obey him, believing in him, not only as his Priest to satisfy, and to make intercession for him, but also as his Prophet to teach, and as his King to govern him, cleaving to him in all estates, taking part with him in gall the evils that accompany the § Luk. 9 2● profession of Christ's Name, as well as in the good. The first act is not enough to save any. The second act cannot be without the former, where both these are, there is a right receiving of the Gospel, there is true faith. The principal matter lieth in With what manner of will and consent, a man receiveth Christ by faith. the consent and determination of the w●ll in receiving of Christ; Which that it may be without exception, know with what manner of will you must consent, and receive Christ. First, it must be with an advised and considerate will, it must Luk. 14. 28 31 not be rash, and on a sudden, in your ignorance, before you well know what you do. You must be well advised, and consider well of the person to whom you give your consent, that you know him, and that you know the nature of this spiritual marriage and what you are bound unto by virtue of it, and what it will h Luk. 14. 28. cost you, if you give yourself to Christ. Secondly, Your consent must be with a determinate and complete will, touching present receiving him, i Act. 8. 37 even with all the heart. It must not be a faint consent, in an indifferency whether you consent or no, it must not be in a purpose, that you will receive him hereafter; but you must give your hand and heart to him for the present, else, yet it is no match. Thirdly, Your consent must be with a free and ready will; it must not be, as it were with a forced will and constrained, yielding against the will; but (howsoever, it may be with much opposition and conflict, yet you must so beat down the opposition, that when you give consent, you bring your will to do it) readily and freely, with thankful acknowledging yourselves much bound to CHRIST all the days of your life, for that he will vouchsafe to make you such an offer. When consent is rash, faint, and not free, this will not hold for good any long time; but when your consent is advised, complete, and free, out of true love to CHRIST, as well as for your own benefit, the knot of marriage betwixt Christ and you, is knit so fast, that all the lusts of the flesh all the allurements of the world, and all the powers of Hell, shall not be able to break it. By this which hath been said Many presume that they have faith, which have none touching the nature of Faith, many, who thought they had faith, may see that yet they have none. For they only believe in general that there is a Christ, and a Saviour, who offereth grace and salvation to mankind, and hereupon they presume. This general faith is needful, but that is not enough, it must be a persuasion of Gods offer of Christ to a man in particular, that the will in particular may be induced to consent. There must likewise be that particular consent of will, and accepting of CHRIST upon such terms as he is offered. They that receive Christ aright, enter into the marriage covenant, resolving to forsake all other, and obey him, and to take up his cross, and to endure all hardness with him, and for him, as, shame disgrace, poverty, hatred, and spite in the world, and all manner of misusages; this they consent to, and resolve upon for the present, and from this time forward, for the whole time of their life, which things many neither did, nor intended to do, when they gave their names to Christ; they only received him as their jesus, one by whom they did look to be saved, and honoured, looking that he should endow them with a fair jointure of heaven, but they did not receive him as their Lord. In doing thus, they erred in the essentials of marriage. For they erred in the Person, taking an Idol Christ for the true Christ. They erred in the form of marriage; they took him not for the present, nor absolutely, for better, for worse (as we speak) in sickness and health, in good report, and ill report, in persecution and in peace, forsaking all other, never to part, no not at death. Wherefore Christ doth not own these foolish Virgins, when they would enter the * Mat. 25. 12 Bride-chamber, but saith, I know you not; For because there was no true consent on their part, they had no faith, and their contract or marriage with Christ was only but in speech, but was never Legal, nor consummate. By this which hath been said, others who have Faith indeed, may know they have it, namely, if they so believe the Covenant of Grace established in Christ, that with all their hearts they accept of him, and it, so that they will stand to it on their parts, as they are able, and rest on it so far as it concerns Christ to fulfil it. For this is Faith. Unto this, some fearful souls Reply. will reply; If we have not Faith, except unto assent to the truth, we do also receive Christ offered, with a deliberate, entire, and free consent, to rest on him, to be ruled by him, and to take part with him in all conditions; then we doubt that we have no Faith; because we have so hardly brought ourselves to consent, and find ourselves so weak in our consent, and have been so unfaithful in keeping promise with Christ. Truth, fullness, and firmness Answ. of consent of will to receive Christ, may stand with many doubtings, and with much weakness, and sense of difficulty, in bringing the heart to consent. For so long as there is m Rom. 7. 23 a law in your members warring against the law of your mind, you can never do as you would. If you can bring your hearts to n Isa. 1. 19 will to consent, and obey, in spite of all oppositions, this argueth hearty and full consent, and a true Faith. Nay, if you can bring the heart, but to desire to receive Christ, and to enter into Covenant with GOD, made mutually between God and you in Christ, and that it may stand according to the offer which he maketh unto you in his Word, even this argueth a true and firm consent, and maketh up the match between Christ and you. Even as when jacob related the particulars of an earthly Covenant, into which he would have Laban enter with him, Laban's saying o Gen. 30. 34 I would it might be according to thy word, gave proof of his consent, and did ratify the Covenant betwixt them. If you can therefore, when God tenders unto you the Covenant of Grace, willing you to receive Christ, in whom it is established, & to enter into this Covenant. If (I say) you can with all your heart, say to GOD, I would it might be according to thy word: The Covenant is mutually entered into, and the match is made betwixt CHRIST and you. And whereas it doth trouble you, that you cannot be so faithful to Christ, as your Covenant doth bind you, it is well you are troubled, if you did not with all make it an argument, that you have no Faith, for in that it heartily grieveth you, that you cannot believe, nor perform all faithfulness to Christ, it is an evident sign that you have faith. You must not think, that after you are truly married to Christ, you shall be free from evil solicitations by your old lovers; Nay, sometimes a kind of violence may be offered, by spiritual wickednesses, unto you, so that you are forced to many evils indeed Rom. 7. 19 against your will, as it may befall a faithful wife, to be forced by one stronger than she; yet if you give not full consent unto them, and give not your hart to follow them, your husband CHRIST will not impute these rapes unto you. Yet, let none by this take liberty Caution that none abuse Christ's lenity. to oftend Christ in the least thing, for though Christ love you more tenderly, and more mercifully, than any husband can love his wife, yet know ye, he doth not do●e on you; he can see the smallest faults, and sharply (though kindly) rebuke and correct you for them, if you do them presumptuously. But he esteemeth none to break spiritual wedlock, so as to dissolve marriage: but those whose * Heb. 3. 12▪ hearts are wholly departed from him, and are set upon, and given to something else. If you thus look into the nature of faith, (I speak to a soul troubled for sin) you may know and feel that you have it. 3. You may know a lively faith likewise, by most certain Faith known by the effects thereof. consequents and effects. I mean not comfort and joy, which are sometimes felt, and through your fault sometimes not; but by such effects, which are more constant, and more certain, and may be no less felt than joy and comfort, if you would feel for them: Amongst many I will reckon these. First, you may know you have Faith by your feeling and opposing of the contrary, if you feel a fight and conflict between believing and doubting, fear●, and distrust; and in that combat you take part with believing, hope, and confidence, or at least desire heartily that these should prevail, and are grieved at heart, when the other get the better. If you feel this, do not say, you have no feeling. Do not say, you have no faith. This conflict, and desire to have faith, gave proof, that the man in the Gospel who came to Christ to cure his child, had faith, p Mar. 9 34 I believe Lord, saith he, Lord help my unbelief. Do not say (as I have heard many) this man could say I believe; but we cannot say so. I tell you, if you can heartily say, Lord help my unbelief, I am sure, any of you may say, I believe. For, whence is this feeling of unbelief and desire to believe, but from Faith? Secondly, You may know you have Faith (I speak still to an afflicted soul which dareth not sin wittingly) for that you will not part with that Faith which you have, upon any terms. I will ask you (that have given hope to others, that you do believe, & that yet doubt you have not truth of faith & hope in God) only these questions, and as your heart can answer them, so you may judge. Will you part with that faith, and hope, which you call none, for any price? Would you change present states with those that presume they have a strong Faith, whose consciences do not trouble them, but are at quiet, though they live in all manner of wickedness? Or at best are merely civilly honest? Nay, would you (if it were possible) forgo all that faith, and hope, and other graces of the Spirit, which you call none at all, and return to that former state, wherein you were in the days of your vanity, before you did indevor to leave sin, and to will to endeavour to settle to Religion in earnest? Would you lay any other foundation to build upon, than what you have already laid? Or is there any person or thing, whereon you desire to rest for Salvation and direction, besides Christ jesus? If you can answer, no; but can say with q joh. 6 68 Peter; To whom shall we go, Christ only hath the words of eternal life; you know no other foundation ●o lay, than what you have laid, and have willed, and desired to lay it right; you resolve never to pull down what you have built, though it be but a little. It is your grief that you build no faster upon it. By this answer you may see, that your conscience, before you are aware, doth witness for you, and will make you confess, that you have some true faith and hope in GOD, or at least hope that you have. For (let men say what they will to the conttary) they always think they have those things, which by no means they can be brought to part with. Thirdly, If you would have feeling and proof of your faith and justification; feel for it in the most certain effect, which is the exercise of your Sanctification. Do you feel yourselves loaden and burdened with sin? Do you feel your hearts ●ke with sorrow for sin? And with all, do you feel yourselves to be altered from what you were? Do you now bear good will to God's Word and Ordinances? And do you desire the pure word of God, that you may r 1 Pet. 2. 2 grow in grace by it? Do you affect s 1 joh. 3. 14 God's people therefore, because you think they fear God? Is it your desire to approve yourselves to God, in holy obedience? And is it your trouble, that you cannot do it? Then certainly you have Faith, you have an effectual Faith. For what are all these but the very Pulse, t jam 2. 22 26. breath, and motions of faith? If you feel grace to be in you, it is a better feeling, then feeling of comfort; for grace (in men of understanding) is never severed from effectual Faith but comfort many times is; for that may rise from Presumption, and false Faith. Grace only from the Spirit, and from true Faith. SECTION 6. A removal of fears, rising from doubting of Sanctification. IT is granted by all, that if they be truly Sanctified, than they know that they have Faith an● are justified; But many fear they are not Sanctified, and that fo● Fe●res of 〈…〉 b●ing sanctified, because a● its thought, they were not sufficiently ●o●id●d in their first Conversion, removed. these seeming reasons. First, some fear they are no● Sanctified, because they do no● remember, that ever they f●● those wounds and terrors of conscience, which are first wrought in men, to make way to Conversion, as it was in them, who we●● a Act. 2. 37. pri●●● a● heart at Peter's Se●… mon, and in b Act. ●. 6. S. Paul, and the c Act. 16. 29 jailor▪ Or if they felt a●● terr●…, they fear they we but certain flashes, and for runners of Hellish ●●●ments, li●● those of d Gen. 4. 13 Cain, and e Mat. 27. 3, 4. judas. Answ. As it is in the natural birth with the mother, so it is in the spiritual birth with the child. There is no birth without some travel, and pain, but not all alike. Thus it is in the new birth with all that are come to years of discretion. Some have so much grief, fear, & horror, that it is intolerable, and leaveth so deep an impression, that it can never be forgotten; others have some true sense of grief and fear, but nothing to the former in comparison, which may easily be forgotten; There are causes, why some have, or at least feel, some more, some less. 1. Some have committed Reasons, why some feel more grieve and fear in their first Conversion then▪ others. more gross, and more heinous sins than other, therefore they have more cause and need to have more terror and heart-breaking than others. 2. God doth set some apart for greater employments than others, such as will require a man of great trust and experience, wherefore GOD (to prepare them) doth exercise such with greatest trials, for their deep humiliation, and for their more speedy and full reformation, that all necessary graces might be more deeply, and more firmly rooted in them. 3. Some have been religiously brought up from their infancy, whereby, as they were kept from gross sins; so their sins were subdued by little and little, without any sensible impression of horror; Grace, and comfort being instilled into them almost insensibly. 4. Some, by naturals constitution, and temper of body, are more fearful, and more sensible of anguish than others, which may cause, that although they may be alike wounded in conscience for sin, yet they may not feel it all alike. 5. There may be the like fear and terror wrought in the conscience for sin, in one as well as another; yet it may not leave the like lasting sense, and impression in the memory of the one, which it doth in the other. Because God may show himself gracious, in discovering a remedy, and giving comfort to one, sooner than to the other. As two men may be in peril of their lives by enemies; the one as soon as he seeth his danger, seeth an impregnable Castle, to step into, or an Army of friends to rescue him; this man's fear is quickly over, and forgotten: The other doth not only see great danger, but is surprised by his enemies, is taken and carried captive, and is a long time in cruel bondage and fear of his life, till at length, he is redeemed out of their hand. Such a fear as this can never be forgotten. You may evidently know, whether you had sufficient grief and fear in your first conversion by these signs. Had you ever How to know that a man had sufficient grief, and terror, in his first Conversion: such, and so much grief for sin, that it made you to dislike sin, and to dislike yourself for it, and to be weary and heavy laden with it, so as to make you heartily confess your sins unto GOD, and to ask of him mercy and forgiveness? Hath it made you to look better to your ways, and more careful to please God? Then be sure, it was a competent and sufficient grief; because it was a godly 2 Cor. 7. 10 sorrow to repentance, never to be repent of. Again, are you now grieved and troubled, when you fall into particular sins? then, you may be certain, that there was a time when you were sufficiently grieved and humbled in your Conversion, For this latter grief is but putting that grief into further act, whereof you received an Habit in your first Conversion. If you can for the present find any proofs of Conversion, it should not trouble you, though you know not when, or by whom, or how you were converted; any more than thus, that you know that God hath wrought it by his Word and Spirit. When any field bringeth forth a crop of good corn, this proveth that it was sufficiently ploughed; For GOD doth never sow, until the fallow ground of men's hearts is sufficiently broken up. Now as for those of you which The difference between the terrors that prepare to conversion, and those which are the beginning of hellish torment. remember that you have had terrors of conscience, and it may be, ever and anon feel them still, who fear that these were not beginnings of Conversion, but rather beginnings of Desperation and Hellish torments; you should know, that there is great difference between these and those. Those fears and horrors, which are only flashes, and beginnings of hellish torment, are wrought only by the Law and spirit of bondage, giving not so much as a secret hope of Salvation. But those fears, which make way unto, and which are the beginnings of Conversion, are indeed first wrought by the Law also, yet not only, for the Gospel hath at last some stroke in them, partly to melt the heart broken by the Law, partly to support the heart, causing it by some little glimpse of light, to conceive possibility of remedy; Compare the terrors of Cain and judas, with those of the men pricked at Peter's Sermon, with S. Paul's and the jailors, and you shall see both this, and the following differences. 2. The former terrors and troubles are caused, either only for fear of Hell, and fierce wrath of God, but not for sin; or if at all for sin, it is only in respect of the punishment. These tending to conversion, are also caused through fear of Hell, but not only; The heart of one thus troubled, acheth because of his fin, and that not only because it deserveth hell; but because by it he hath offended, and dishonoured God. 3. Those, who are troubled in the first sort, do continue headstrong and obstinate, retaining their wont hatred against God and against such as fear GOD, as also their love to wickedness; only, it may be, they smother and bite in their rancour, through the spirit of restraint, that for the time it doth not appear; But in the other will appear some alteration towards goodness; As, whatsoever their opinions and speeches were of God's peoples before, now they begin to think better of them, & of their ways. So did they in the Acts, before they were pricked at heart, they did a Act. 2. 13 scoff at the Apostles, and derided Gods gifts in them, but afterwards said ( b Act. 2 37. men and brethren) they conceived reverently of them, and spoke reverently to them. See the like in c Act. 9 6. Paul, in his readiness to do whatsoever Christ should enjoin him. The d Act. 16. 24 30. 33. jailor also in this case, quickly became well affected to Paul and Silas. 4. The former sort, when they are troubled with horror of conscience, fly from God, and seek no remedy, but such as is worldly and carnal, as jollity, company-keeping, music, and other earthly delights, as in building, and in their lands and livings, according as their own corrupt hearts, and as carnal men will advise them, whereby sometimes they stupefy and deaden the Conscience, and lay it asleep for a time. Thus e Gen. 4. 17 etc. Cain and f 1 Sam. 16 17. Saul allayed their distempered spirits. And if they have some godly friends, which shall bring them to God's Ministers, or do themselves minister to them the instructions of the Word, this is tedious, and irksome to them, they cannot relish these means, nor take any satisfaction in them. But the other g Act. 2. 37. are willing to seek to God, by seeking to his Ministers, h Isa. 50 4. to whom God hath given the tongue of the learned to minister a word in season, to the soul that is weary; and though they cannot presently receive comfort, will not utterly reject them, except in case of Melancholic distemper, which must not be imputed to them, but to their disease. And in application of the remedy, as there were two parts of the grief, so they must find remedies for both, or they cannot be fully satisfied. First, they were troubled with grief for fear of Hell, for taking away whereof, the blood of Christ is applied, together with God's promise of forgiveness to him that believeth, and a commandment to believe, all this is applied to take away the guilt and punishment of sin. Secondly, they were troubled for sin, whereby they had dishonoured and displeased God, now unless also they feel in some measure, the grace of Christ's Spirit healing the wound of sin, and subduing the power of it, and enabling them at least to will and strive to please God, they cannot be satisfied. As it was with David, though God had said by the Prophet, e 2 Sam. 12 13 The Lord hath put away thy sin, that is, forgiven it; yet he had no comfort until God had f Ps. 51. 10 created in him a clean heart, and renewed a right spirit within him. Whereas if fear of Hell be off, it is all that the former sort care for. 5. As for the first sort, it may be, while they were afraid to be damned, they had some restraint of sin, and it may be, made some proffers tending to reformation; but when their terrors are over, and forgotten, then g 2 Pet. 2. 22. like the dog, they return to their vomit, and like the sow that was washed, to their wallowing in the mire of their wont ungodliness. But as for them, whose terrors were preparations to Conversion, when they obtain peace of Conscience, they are exceeding thankful for it, and are made by it more fearful to offend. And although they may, and oft do fall into some particular sin, or sins, for which they renew their grief and repentance; yet, they do not fall Fears that they are not sanctified because they are pestered now with worse thoughts, then ever, removed. into an allowed course of sin any more. Thus much in answer to the first doubt of Sanctification. Secondly, There are many, which doubt they are not sanctified, because of those swarms and multitude of evil thoughts which are in them; some whereof (which is fearful for them, to think or speak) are blasphemous, unnatural, and inhuman, calling Gods being, truth, power, and providence into question; doubting whether the Scripture be the word of God, and many more of this nature, having also thoughts of laying violent hands upon themselves and others, with many more of that and other sorts, such as they never felt at all, or not so much, in their known state of unregeneracy, before they made a more strict profession of godliness, such as, they think, none that are truly sanctified are troubled withal. To resolve this doubt, know Answ. that evil thoughts are either put into men from without, as when k 1 Chr. 21 1. Satan doth suggest, or men do solicit evil, thus l job 2. 9 jobs wife, Curse God and dye. Or they do arise from within, out of the evil concupiscence of a m Mat. 15. 19 man's own heart. And sometimes they are mixed, coming both from within and without. Those which come only from How Satan's suggestions may be known from man's own thoughts. Satan, may usually be known from them that arise out of man's heart, by their suddenness and uncessantnesse, namely, when they are repelled, they will sometimes return again an hundred times in a day. Also they are unreasonable, and unnatural, and withal are strange, and violent in their motions, taking no nay, but by violent resistance. Whereas, those which altogether, or in great part, are from man's own corrupt heart; they usually arise by occasion of some external object, or from some natural cause, and are not so sudden, and incessant, nor are so unnatural, inhuman and violent. Now all those evil thoughts (or thoughts of evil rather) which are from Satan, or from man's putting them into you▪ if you consent not unto them, but do abhor and resist them with detestation, they are not your sins; but Satan's, and theirs that did put them into you. They are your crosses, because they are matter of trouble to you, but they are not your sins, because they leave no guilt upon you. They are no more your sins then these thoughts, n Mat 4. 6. 9 Cast thyself down headlong, and fall down and worship me (viz. the Devil,) were Christ's sins, if you consent not, but resist them, as CHRIST did. You should heedfully observe this. For if the Devil was so malicious and presumptuous, as to assault our blessed Saviour with such devilish temptations, casting into his head such vile & blasphemous notions and thoughts; should you think it strange that he doth pester you with the like? And if for all this, you have no cause to doubt, whether Christ were the Son of GOD or no, (though the Devil made an (if) of it, and it was the thing the Devil aimed at, why then should it be doubted that any of Christ's members may be thus assaulted, and yet have no cause for this, to question whether they be sanctified, or in state of grace? For these in them are so far from being abominable evils that (being not consented to) they, as I said, are not their sins. It is a piece of the Devil's cunning, first, to fill a man full of thoughts for matter, abominable, and then to be the first that shall put in this accusation and doubt, viz. Is it possible for any Satan's cunning in casting in blasphemous thoughts child of God, for any that is sanctified with God's holy Spirit to have such thoughts? But consider well that an innocent Benjamin may have Joseph's cup put into his sack's mouth, without his privity or fault, by him, who for his own ends, intended to make matter thereof whereby to accuse o Gen. 44. 2●4. 15. Benjamin of theft and ingratitude. Was Benjamin any whit the more dishonest or ingrateful for all this? A malicious Cutpurse having tempted a neighbour to jayn with him in cutting of purses, being denied by him, doth craftily plot how to do him a mischief, and meeting the said neighbour in a throng of people, cutteth another man's purse, and closely conveigheth it into his neighbour's pocket; and presently asketh if none have lost their p●●se, which being miss, he po●●●eth at his neighbour, saying, that ●e suspecteth him; who being taken and searched, the purse is found about him, yet you will judge this neighbour to be innocent. Satan doth not want malice or craft in this kind to play his ●●ates. Where he cannot corrupt men, yet there he will ve● and perplex them. But let it be granted that these blasphemous and abominable thoughts, which trouble you, are indeed your sins, either because they arise from your own evil heart, or because you did consent to them, they being cast in by others. If so, than you have much cause to grieve, and to repent, but not to despair, or to say you are not God's child: For it is possible for a sanctified man to be made guilty, either by outward act, or by consent and approbation, or by some means or other, of any one sin, except that against the holy Ghost; yea of any blasphemy except that: now albeit a man be guilty of these vile, or blasphemous thoughts and doubtings, yet if he confess and bewail his sin, even his blasphemy, if his heart ache at the thoughts thereof, if he repent, believe, and ask mercy, it shall be forgiven him. For he hath our p Mat. 12. 31, 32. Saviour's word for it. And whereas you say you were not troubled with such abominable thoughts before that you made profession of an holy life. I answer, this is not to be Reasons, why worse thoughts maybe cast into a man's head after, then before conversion. wondered at. For before that time the Devil and you were friends, than he thought it enough to suffer you to be proud of your civil honesty, or, it may be, to content yourself with a mere form of godliness, suppose that you were free from notorious crimes, as adultery, lying, swearing, etc. For when he could by these more plausible ways lead you captive at his will, he saw you were his sure enough already, what need was there then, that he should solicit you any further, or to disturb your quiet? But now that you have renounced him in earnest, and that he and you be two; you may be sure, that he will attempt by all means to reduce you into your old state: or if he fail of that, yet as long as you live (so far as God shall permit) he will do what he can, to disturb your peace, by vexing, and molesting you. Moreover, GOD doth permit Reasons of God's permission of Satan to cast in most vile thoughts. this, for diverse holy purposes. 1. To discover the Devil's malice. 2. To chastise his children, and to humble them, because they were too well conceited of the goodness of their nature in their unregeneracy, or might be too uncharitable and censorious of others; and too presumptuous of their own strength since they were regenerate. 3. God likewise permitteth these buffet and winnowings of Satan, as to prevent pride, and other sins, so to exercise and make proof of the graces of his children; to give them experience of their own weakness, and of his grace, towards them, and strength in them, even in their weakness; preserving them from being vanquished, albeit they fight with Principalities and powers and spiritual wickednesses. For q 2 Cor. 12 9 God's strength is made perfect in man's weakness. That you, who are troubled How to be armed against blasphemous thoughts, before they come with blasphemous and other abominable thoughts, may be less troubled, or at least not hurt by them, follow these directions, which will (1) show you how to arm yourselves against them, before they rise o● be suggested. (2) How to carry yourselves when they are i● you. (3) How both before, in and after your conceiving o● them. First, arm yourself with evident proofs that there is a God that there is a divine, spiritual absolute, and independent Being from whom, and to whom a●… all things, and by whom a●● things do consist. Next, confirm yourself in a sure persuasion, that the Bible and holy Scriptures are the pure word of this only true God. Then labour with your heart that it may so awe and love God and his will, that it he always ready to rise against every motion to sin, (especially these of the worst rank) with loathing and detestation. To be assured that there is a Convincing reasons proving that there is a God. God, Consider first the Creation, preservation, and order of the Creatures. How could it be possible that such a world could be made and upheld, or that there should be such an order, or subordination amongst creatures, if there were not a God? The heavens Psal. 19 1. Psal. 104. give their influence into the air, water, and earth, these by virtue hereof and by their inbred properties, support & afford means to all living creatures. The creatures without sense serve for the use of the sensitive; and all serve for the use of man; who although he be an excellent creature, yet of himself he is so impotent, that he cannot add r Lu. 12. 25 one cubit to his stature, nay, he cannot make s Mat. 5. 36. one hair white or black, therefore could not be the maker of these things. Moreover, If the Creatures were not limited and ordered by a superior Being, they would one devour another, in such sort as to bring all to confusion. For the savage beasts would eat up and destroy all the tame and gentle, the strong would consume the weak, the * job 38. 10, 11. Sea, if it had not bounds set to his proud waves, u Ps. 104. 6 would stand above the mountains, and the Devil, who hateth mankind, would not suffer a man to live at any quiet, if there were not a God, one stronger than the strongest creatures to restrain Satan, and to confine every thing to his place & order. How could there be a continual vicissitude of things? How could we have rain and fruitful seasons, and your souls fed with food and gladness, if there were no x Act. 14. 15, 16, 17. God? Thus by the a Rom. 1▪ 20 Creation, the invisible things of God, that is, his eternal power and Godhead are clearly seen; for by these things which are thus made and thus preserved, he hath not left himself without witness, that God is, and that b Pro. 16. 4 he made all things for himself, even for his own glory. Secondly, If all things came by nature, and not from a God of nature, how then have Miracles (which are many times against nature, and do always transcend and exceed the order and power of nature) been wrought? For nature in itself ●oth always work (even in its greatest works) in one and the ●●me manner and order. For Nature is nothing else, but the power ●● God set in the creatures to support them, and to produce their effects in a set order. Wherefore if any thing be from Nature, or from Miracle, it is from GOD, the one from his power in things ordinary, the other from his power in thing▪ extraordinary; wherefore, whether you look on things natural, or above nature, you may 〈…〉 there ●● a God. Thirdly, look into the admirable workmanship of but one of the Creatures, namely, your own soul, and in it particularly into your Conscience; whence are your fears that you shall be damned? What need it; nay, how could it trouble you, for you● blasphemous thoughts and other sins, if it were not privy to i●▪ self, that there is a God which will bring c Eccl. 12. 14. every thought ● judgement. Fourthly, make use of the eye of faith, whereby you may d Heb. 11. 27. ●● God, who is invisible, & that mor● distinctly, more certainly, an● more fully. Remember that it is the first principle of all Religion, which is first to be learned, namely, e Heb. 11. 3. 6. That God is, that all things are made by him, and that he is a rewarder of all those, that so believe this, that they diligently seek Him. That you may assure your Convincing reasons, that the Scriptures are the Word of God. ● selves, that the Scriptures are the word of God. Consider first, how infallibly true they are in relating things past, according as they were many hundred years before; also in foretelling things to come many hundreds of years after, which you may see to have come to pass, and daily to come to pass accordingly: Which they could not do if they were not God's Word. 2. They lay open the particular and most * Heb. 4. 12, 13. secret thoughts, lusts, and affections of man's heart, which it could not do if it were not the word of him, that knoweth all things, in whose sight all things are naked and open. 3. They command all duties of piety, sobriety, and equity, Psal. 19 7. and do prohibit all vice, in such sort as all the writings and laws of all men laid together, neither do, nor can do. 4. As the Scriptures discover a state of eternal damnation unto man, and f Gal. 3. 22 conclude him in it; so they g Rom. 1. 17 reveal a sure way of Salvation, which is h 1 Cor. 2. 9 such a way as could never enter into the imagination and heart of any man, or of all men together, without the Word and revelation of the Spirit of GOD, w●●●● his wisdom found out, ●●d ordained this way. 5. The Script●●●● are a word of power, k 2 Cor. 10 4, 5, 6. almigh●●● beyond the power of any creature. pulling down strong holds; casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ. 6. Lastly, the Scriptures have an universal consent with themselves, though penned by diverse men, which argueth that they are not of any l 2 Pet. 1. 20, 21. private interpretation; but that those holy men of God spoke as they were moved by the holy Ghost. Much more might be said to this point, but this may suffice. Moreover, Against temptations, How to be forearmed against temptations to acts unnatural and inhuman. to offer violent hands upon other or yourselves, you must have these and like Scriptures in readiness▪ m Exo. 20. Thou shalt not kill; And n Act. 16. 28 see thou do thyself no harm, and such like. And that you may be prepared against all other vile temptations, possess your hearts beforehand with this, that these are great wickednesses, and against God, against your God. When joseph could say, o Gen. 39 9 Shall I commit this great wickedness and sin against GOD, no temptations could prevail against him. Thus much for fore▪ arming yourselves against blasphemous and vile thoughts and temptations. In the second place; When you are thus armed, whensoever these blasphemous and fearful thoughts rise in you, or are cast into you, Take heed of two extremities. First, do not contemn them so How to be kept from the hurt of Devilish thoughts in the time of temptation. as to set light by them, for this giveth strength to sin, and advantage to Satan. Secondly, Be not discouraged, nor yet faint through despair of being rid of them, in due time, or of withstanding them in the mean time. For then Satan hath his end, and his will of you. But carry yourselves in a middle course; Plod not too much on them, dispute not too much in yourself with them; presume not of your own strength, but, by lifting up of your hearts in prayer, call in GOD Said to resist and withstand them; present some pregnant Scripture to your mind, such as is direct against them, whereby you may with an holy detestation resist them, according to CHRIST'S example with ( p Mat. 4. 6. 7 It is written.) Now when you have done all this, than (if it be possible) think on them no more. Thirdly; Endeavour at all times to make Conscience in the whole course of your life of your thoughts even of the least thoughts of evil, yea of all thoughts, and this will be a good means to keep out all evil thoughts. If it cannot prevail thus far; yet you shall have this benefit by it, when your heart can tell you, that you would in every thing please God, and that you make conscience of less sinful thoughts than those vile ones with which you are troubled; then you may be sure that you may be, and are Gods children, and are sanctified, notwithstanding those blasphemous thoughts and Devilish temptations. Again, Some doubt they are not sanctified, because they have Doubts of Sanctification because they have fallen into grossesins, removed. fallen into some of those gross sins, yea, it may be into worse than those which they committed in their state of unregeneracy. I answer such. You are in very ill case, if you do not belie Answ. yourselves, and if so, you are in ill case, because you belie yourselves. I advise you that have thus sinned in either, to repent speedily, and to ask forgiveness. God by his Spirit doth as well Hos 14. 1, 2, 3, 4. call you to it, as he did Israel, saying, Return to the Lord, thou hast fallen by thine iniquity, take with you words, and turn unto the Lord and say unto him, take away all our iniquity, and receive us graciously, then will God answer, I will heal your back-sliding, I will love you freely. You say that you are backeslidden, suppose it were so, he saith, I will heal your backsliding, etc. read jer. 3. 12. 13. Mic. 7. 18. 19 You must not doubt, but that gross sins committed after a man is effectually called, are pardonable. It is the Devil's policy to cast these doubts into your heads, wholly to take you up, by shutting out all hope of grace and mercy, that you might have no thoughts of returning, and seeking unto God for mercy; But believe him not: he is a q joh. 8. 44 Lyar. For it may befall one that is in state of grace, to commit the same gross sins after Conversion, which he did before, if not greater than the same. Did not r 2 Sam▪ 1 1● David, by his adultery and murder, 1 Kin. 15. 5● exceed all the sins that ever he committed before his Conversion. Did not k 1 Kin. ●● 4, 5. Solomon worse in his old age then even in his younger days? Did * Mat. 26. 74. Peter commit any sin before▪ his conversion, like that of denying and for▪ swearing his Master? Why were the falls of these Worthies written, but for a 1 Cor. 10. 11, 12. examples to us on whom the ends of the earth are come? First, That a 1 Cor. 10. 11, 12. every one that standeth should take heed left he fall. Secondly, That if any be fallen into any sin by any occasion, that he might rise again as they did, and that they may not despair of mercy. No man (though converted) hath any assurance, except he himself be in special sort watch▪ full, and except he have special assistance of God's grace, to be preserved from any sin, except that against the holy Ghost: But if he be watchful over his ways, and do improove the grace of God in him after Conversion, seeking unto God for increase of grace, than he, as well as the Apostle b 1 Cor. 4. 4 Paul, may be kept from such gross sins as are of the foulest nature, otherwise not. Indeed they that are borne of God, have received the most sweet anointing of the Spirit, the seed of grace, which ever remaineth in them. Whence it is that they sin otherwise in state of regeneracie, than they did in state of unregeneracy, in so much that the Scripture of truth (notwithstanding the regenerates particular gross sins) saith, that whosoever is borne of God 1 joh. 3. 9 sinneth not, not that they are free from the act and guilt of sin, for l jam. 3. 2. in many things we sin all, saith Saint james, but because they m Rom. 7. 15, etc. sin not with full consent: They n joh. 8. ●4 Rom. 6. 16▪ 18, 19, 20, 22. are not servants to sin: They do not make a trade of sin, as they did in their unregeneracy. Neither do they sin the o 1 joh. 5. 17. 18. sin unto death, which all unregenerate men may, and some do, yet for all this, it may, and oft doth come to pass, that partly from Satan's malice, and power, and partly from the remains of corrupt nature, partly from God's just judgements on many, because they stood not on their watch, or because they were presumptuous of their own strength, or because they were over-censorious and unmerciful to them that had fallen, that true converted souls may fall into some particular gross sin or sins (for matter) greater then ever before Conversion. Others yet complain and Doubts of Sanctification because they fear they have not Repent, removed. say, they fear they have never repent, they feel that they cannot repent; for they cannot grieve as they ought. They can pour out floods of tears, more than enough for crosses, but many times they cannot shed one tear for sin. They do nothing as they ought to do. They live in their sins still. How then can they be said to have repent, and to be sanctified. If by doing as you ought, Answ. you mean perfectly well in every point and circumstance of the Law; never any mere man did thus; If you could so do as you ought; What need have you of CHRIST to supply your defects, and to redeem you? But if by doing as you ought, you mean a doing according as God, now (qualifying the rigour of the Law by the graciousness of the Gospel) doth require of you, and in Christ, will accept of you; namely, to p Isa. 1. 19 will and endeavour in truth to do the whole will of God; then, if you will, desire, and endeavour to mourn for sin, to repent, and obey as you should, you may truly be said to do as you ought, and as you should. And in this case whatsoever is wanting to the perfection of deed; Faith in Christ jesus, who kept the lawfully, and as he ought, for you, doth supply the defect thereof, For q Rome, 8. 4 the righteousness of the Law is fulfilled in all (though not fully by any) which walk not after the flesh, but after the Spirit. And as for weeping at crosses, sooner and more than for sins, this doth not always argue more grief for one than for the other; For weeping is an effect of the body, following much the temper thereof, also sense apprehendeth a natural object, or matter of bodily grief in such sort, that the body is wrought upon more sensibly, then when a spiritual object of grief is only apprehended by Faith. Wherefore bodily tears flow easily from sense of crosses, and more hardly from thoughts of sin; For spiritual objects do not ordinarily work passions in the body, so soon, or so much as bodily and sensible objects do. Grief for a cross is more outward, and passionate, thence tears; but spiritual grief is more inward, sad, and soaking, in which cases, tears lie so far off, and the organs of tears are so much contracted, and shut up; that they cannot be fetched, or wrung out, but with much labour. When you are bidden in Scripture to mourn and weep for your sins, nothing else is meant, but to grieve much, and to grieve heartily, as they do, who weep much at outward calamities, Besides, it is not unknown that even in natural grief, dry grief, is many times greater than that which is moistened, and overfloweth with tears. And some softer effeminate spirits can weep at any thing, when some harder spirits can weep at nothing. As the greatest spiritual joy is not expressed in laughter, so, neither is the greatest spiritual grief expressed in tears. r Psa. 51. 17 God regards the inward sighing of a contrite heart; more than the outward tears of the eyes. An s 2 Sam. 24 17, 18. Hypocritical Saul being overcome with kindness, and a t 1 Kin. 21 27. 29. falsehearted Ahab, being upon the rack of fear, may in their quames and passions weep, and externally humble themselves, and that in part for sin; when a dear child of God may not be able to command one tear. The time when God's Children have most plenty of tears, is when the extremity and anguish of grief is well over; namely, When their hearts begin to melt through hope of mercy, Zach. 12. 10. And as for leaving sin altogether; Who ever did in this life? Who ever shall? Sith there is u 2 Chr. 6. 36. no man that liveth, and sinneth not. But mistake not, you may through GOD'S grace have left sin, when yet sin hath not left you. For whosoever hateth sin, and resolveth against it, and in the Law of his mind would not commit it; but is drawn to it by Satan, and by the x Rom. 7. 23. law of his members: and (after it is done) doth not allow it, but disclaims it with grief; this man hath left sin. And if this be your case, It may be said of you, as the Apostle said of himself: It is not * Rom. 7. 20 you that do evil; but it is sin that dwelleth in you, that doth it. Many yet complain, They Doubts of Sanctification because of their dulness in spiritual duties, removed. cannot Pray, Reade, Hear, Meditate, nor get any good by the best Companies, or best conference which they can meet with. They are so dull, so forgetful, so full of distractions, and so unfruitful, when they go about, or have been about any thing that is good, that they fear they have no grace at all in them; yea, it maketh them sometimes to forbear these duties; and for the most part to go about them without heart. It is not strange that it should Answ. be so with you; so long as there is a Satan to hinder you, and so long as you carry about the old man and body of sin in you. Moreover, Do you not many times go about these holy duties remissely, negligently, only cursorily and customarily without preparation thereunto, not looking to your feet, and putting off your shoes before you approach unto God's holy things, and holy presence? Do you not many times set upon these holy duties in the power of your own might, and not in the power of God's might; or have you not been proud, or too well conceited of yourselves, when you have felt that you have performed good duties with some life, or, are you sure, that you should not be spiritually proud, if you had your desirein doing all these? Further, do you not miscall things; calling that, no Prayer, no Hearing, etc. or no fruit, because you do them not so well, nor bring forth so much, as in your enlarged spiritually covetous desires you long to do, and have? If it be thus with you, than first mend all these faults, confess them to GOD, and ask mercy. Next be thankful for your desires to Pray, Reade, Hear, etc. And for your longing to do all these as you should; Prosecute these desires, but always in the sense of your own insufficiencies, and in the power of God's might, than all the forementioned duties shall be performed with less difficulty, and with more fruit and comfort. Yet, because in all these duties you travel to heaven-ward against the hill, and your passage is against Wind and Tide, and with a strong opposition of enemies in the way; you must never look to perform them without sense of much difficulty and little progress in comparison of what you aim at in your desires. It concerns you therefore to ply your Oars, and to apply yourselves, by all means, to a Phil. 2 12 work out your Salvation with fear and trembling: I mean, with fear to offend in any the aforementioned duties, not in fear that you have no grace, because you cannot perform them as well as you should, and would. For sith that you feel and bewail your dulness, deadness, and unprofitableness in holy services, it argueth that you have life, because no man feeleth corruption, and disliketh it, by corruption, but by grace, I am sure that such as have no true grace, can, and do daily, fail in all these duties, but either they find not their failings, or if they do, yet they complain not of them with grief and dislike. If you heartily grieve, because you do Neh. 1. 11. no better, your desires to do as you should do, are a true sign of grace in you. For that duty is always well done, in God's account, where there is truth of endeavour to do it well, and true grief that it is done no better. And whereas you say, that by reason of want of spiritual life in holy duties, you have been made to neglect them altogether. I pray, what have you got thereby, but much grief, ●●d unrest? But tell me, how is ●● with you, are you pleased with yourself in your neglect, or is it so that you can have no peace in your hearts, until you set yourselves diligently to do those duties again, as well as you can? If so, it is a sign that you are not quite destitute of saving grace. Others, when they have been at holy exercises, and in good company, have felt joy, Doubts of Sanctification from sudden dulness after comforts, removed. and sweet comfort therein; but afterward, ofttimes much dulness hath suddenly seized upon them; Which maketh them fear they have not root in themselves, and that their joys and comforts were not sound. This dulness after fresh-feeling-comforts Answ. may, and oft doth befall those, in whom is truth of grace, but commonly through their own fault. And to speak to you; It may be you were not thankful to God for your joys and comforts when you had them; but did ascribe too much to yourselves, or unto the outward means, by which you had them. Or it may be, you did too soon let go your hold of these spiritual comforts, betaking yourself to worldly business, or to other thoughts, before you had sufficiently digested these, and before you had committed them unto safe custody, in so much that the Devil finding your comforts to lie loose, and unguarded, stealeth them from you; or else happily the Lord knoweth that you are not able to bear the continuance of your joys and comforts, but your hearts will be overlight, and overjoyed, and b 2 Cor. 12. 7. exalted above measure, therefore either as just chastisements, or in his loving wisdom, GOD may suffer deadness in this sort to seize upon you. There are also some, when Doubts of Sanctification for that they are outgone by others, removed. they perceive, that some new comers on to Religion, which have not had one half of the time, and means to be good as they have had, yet out strip them in knowledge, faith, mortification, and willingness to dye, they cannot pray, nor yet remember or discourse of good things so well as they, wherefore they doubt of the truth of their own graces. It is more than you can certainly Answ. know, whether they have more saving grace than you; for when you shall with a charitable eye look upon the outside of another's behaviour, and shall look with a severe and searching eye into the corruptions of your own inside, you may easily, through modesty and charity, think others better than yourselves, and it is good for you so to do; an error in that case, if you do commit it, is tolerable. Many also can utter what they have, it may be, better than you, and can make a small matter seem much, and a little to go far, when many times you in modesty may not set forth yourself, or, if you would, cannot. Counterfeit Christians may make a greater show than the true, who are not so apt to make a show, or to put forth themselves. Also an hypocrite may have ability to pray and perform all external exercises of Religion, by reason of his natural parts and education, better than others who are more sincere. But let it be granted, that many of short standing in the School of Christianity, have got the start of you in grace: If it was through God's grace accompanying their diligence, and from his just hand upon you, following your negligence, than they are to be commended, and you are to be humbled, and to be provoked unto an holy emulation by them to quicken your pace, and to double your diligence. But take heed that it be not your pride and self-love, which causeth that you cannot brook it, that others should betterthan yourselves. It may be that it is not your fault, but it is from God's abundant grace unto others, above that which you have received. For the Scripture maketh it evident, that God giveth unto several men a Eph. 4. 7. ●om. 12. 3. differently according to his good pleasure, hence it was that b 1 Cor 12 11. Psal. 119. 9, 100 David became wiser than ●u teachers and ancients; and the Apostle Paul attained more grace than those that were in Christ before him. GOD giveth unto some five Talents, when he giveth unto others but two; He that had most given him, gained in the same space of time, twice as much as the other, yet he that gained but two Talents had his commendation, and his proportionable reward of his well-doing. For the Lord saith unto him also, Well done Mat. 25 21 22. 23. faithful servant, enter into thy Master's ●●y. For he improved his Talents according to the measure of grace received, though he gained not so much as the other. What though the little finger, or any other * 1 Cor. 12 15, 16. inferior members of the body, have not such excellent abilities, as the eye, the tongue, or some other parts, shall it therefore make question whether it be of the body? Take heed c Mat. 20. 15 that your eye be not evil, because GOD is good. May not he give as much to the last, as unto the first, and more if he please? We should rather be thankful for the increase of grace in others, then either to repine at them, or without ground to conclude against the truth of our own. For we are much the better, if we would see it, for others graces; Gods kingdom is enlarged & strengthened thereby, the common good of Christ's body, which is the Church, gaineth by it. Now the more excellent any member of the body ●s, according to his gifts & place, d 1 Cor. 12 26 the rest of the members should herein the more rejoice. Many yet will say, he that is truly sanctified, doth grow in grace, but I do not. Doubts of sanctification from the sense of the want of growth of grace, removed. Answ. If you grow not, it is your sin, of which you must repent. But you may grow in grace when yet you may think that you do not. A tree may grow in the general, when yet some particular branch may in part decay: so it may be with grace. Besides, true grace may grow most, when those in whom it is, may think that it groweth least; namely, when through the sense of their not growing as they would, they are truly humbled, and stirred up to desire heartily, and to pray that they may grow, and to use all means whereby they may grow. Moreover, growth of grace, like the growth of trees, is as well out of sight, and under ground, in the root, even when it is outwardly nipped or driven in by the blasts and winters of afflictions, and manifold temptations, as when in Summer, in sight, above ground, it showeth his growth in the branches, blossoms and fruit thereof. He that groweth inwardly in humility, and in a greater love and desire of holiness, he groweth better indeed, though not bigger in his own conceit. Lastly, Many yet will say, that Doubts of Sanctification from the sen●e of hardness of hea●t, removed. their hearts remain hard and stony, yea, they say that they grow harder and harder; wherefore they think that the stome heart was never taken out of them, and that they remain unsanctified. Know, that there are two sorts of hard hearts. One e Zac. 7▪ 1● total and not felt, which Answ. will not be broken nor brought unto remorse, either by GOD'S Threats, Commandments, Promises, judgements, or Mercies; but obstinately standeth out in a course of sin, f Eph. 4. 19 being past feeling. The second is, An hardness mixed with some softness, this is felt and bewailed: This is incident to God's Children; of this the Church complaineth, saying unto God, g Isa. 63. 17 Why hast thou hardened our hearts against thy fear? Now when the heart feeleth its hardness, and complaineth of it, is grieved, and disliketh it, and would with all a man's soul, that his heart were tender like h 2 Chr. 34 27. josiahs', so that it could melt at the hearing of the Word, this is a sure proof that the heart is regenerate and not altogether hard; but hath some measure of true softness, for it is by softness that hardness of heart was felt, witness your own experience, for before the hammer and fire of the Word was applied to your hearts, you had no sense of it, and never complained thereof. You must not call a heavy heart, a hard heart, you must not call a heart wherein is a sense of an indisposition to good, a hard heart, except only in comparison of that softness, which is in it sometimes, and which it shall attain unto, when it shall be perfectly sanctified; in which respect it may be called hard. Whosoever hath his will so wrought upon by the Word, that it is bend to obey GOD'S will, if he knew how, and if he had power, this man whatsoever hardiesse he feeleth, his heart is soft, not hard. The Apostle had a heart held in, and clogged with the i Rome 〈…〉 flesh, and the law of his members, that it made him to think himself wretched, because he could not be fully delivered from it, yet we know his heart was not an hard heart. Amongst those that are sanctified, there remaineth more hardness in the heart of some than in others; and what with the committing of gross sins, and a cursory and slight doing of good duties, and through neglect of means to soften it, the same men's hearts are harder at one time than at another, of which they have cause to complain, and for which they have cause to be humbled, and to use all means to soften it; But it is false, and dangerous, hence to conclude that such are not in state of grace, because of such hardness in the heart; For as GOD'S perfectest Children on earth, k 1 Cor. 13. 9 know but in part, and believe but in part; So their hearts are softened but in part. SECTION 7. Removal of fears rising from doubts about falling from Grace. THere yet remain many, who though they be driven up into so narrow a corner, that they cannot reply to the answers given to take away their false fears and doubts; but they are enforced to yield, that they find that they now are, or at least have been in state of grace, they now see they have believed, and have been, and it may be now are sanctified; yet, this they fear, that they either are already fallen, or shall not persevere, but shall fall away before they die Touching falling away from Answ. grace, first know, that of those that give their names to Christ in outward profession, there are two sorts. The first sort are such, who have received only the a Heb. 6. 4. 5 common gifts of the Spirit; as first, illumination First sort of Christians. of the mind to know the mystery of Salvation by Christ, and tru●y to assent unto it. Secondly, Together with this knowledge, is wrought in them by the same spirit, a ●●●hter impression upon the affections, which the Scripture calleth a b Heb. 6, 4 5 taste of the heavenly gift, and of the good Word of GOD, and of the powers of the world to come; By these gifts of the Spirit, the souls of these men are raised to an ability to do more than nature, and mere education can help them unto; carrying them further than nature or art can do, by working in them a kind of spiritual change in their affections, and a kind of reformation of their lives. But yet all this while they are not engrafted into Christ, neither are c Mat 13. ●1 deeply rooted, as the Corn in good ground, nor yet are throughly changed and renewed in the inward man; they have at best only d 2 Tim. 3. 8 a form● of godliness, but have not the power thereof. Now these men may, and oft Who may fall away, and how▪ do fall away, not only into some particular gross sins, of which they were sometimes after a sort washed; but into a course of sinning; falling from the very form of godliness, and may so utterly lose tho●e gifts received, that they may turn Papists, Anabaptists, or may fall into any o●her Heresy, and in the end become very Apostates; yet this is not properly a falling from grace. It is only a falling away from the common graces or gifts of the Spirit, and from those graces which they did e Luk. 8. 18 seem to have, and which the Church out of her charity did judge them to have; but they fall not from true saving grace, for they never had any. For if ever they had been indeed f 1 joh. 2. 19 incorporated into Christ jesus, and had been sound members of his body, and in this sense had ever been of us, as the Apostle john speaketh, than they should never have departed from us, but should no doubt have continued with us. The second sort of such as have The second sort of Christians given their names to Christ, are such as are endued with true justifying faith, and saving knowledge, and are renewed in the spirit of their mind; whereby through the gracious and powerful working of the sanctifying Spirit, the Word maketh a deeper impression upon the will, and the affections, causing them not only to taste, but which is much more, to feed and to drink deep of the heavenly gift, and of the good word of GOD, and of the powers of the world to come; so as to digest them unto the very changing and g Rome 12. 2 transforming them by the renewing of their minds, and unto the sanctifying of them h 1 Thes. 5 23 throughout in their whole man, both in spirit, soul, and body; so that CHRIST is indeed form in them, and they are become k 2 Cor. 5 17 2 Pet. 1. 4. new creatures, being made partakers of the divine nature. Now concerning these; It is Once & ever instate of grace. not possible that any of them should fall away, either wholly, or for ever. Yet it must be granted, that A truly regenerate man may fall far back though not quite away they may decline and fall back so far, as to grieve the good spirit of GOD, and to offend and provoke God very much against them, and to make themselves guilty of eternal death. They may fall so far as to a Psal 32. 3 interrupt the exercise of their faith, b Psal. 51. 8 9, 10, 11 wound their Conscience, and may lose for a time the sense of God's favour, and may cause him like a wise and good father, in his just anger to chide, correct, & threaten them, making them believe he will turn them out of doors, never to receive them into his heavenly Kingdom; until by renewing their faith and repentance, they return into the right way, and do recover GOD'S lo-ving countenance towards them again. That you may understand and believe this the better, consider what grace God giveth unto his elect, and how, and from what they may fill: also you must observe well the difference that is between the sinning of the regenerate and unregenerate, together with their different condition wherein they stand, while they are in their sins. In the first act of Conversion, What grace God giveth to his Elect in their conversion, and how. (I speak of men of years, and discretion) GOD by his Word through his holy Spirit doth infuse an habit of holiness, namely, an habit of Faith, and all other saving graces, this, every child of GOD receiveth, when he receiveth that l oh. 2. 20 holy anointing of the spirit, that which the Scripture calieth the m 1 jon. 3 9 Seed remaining in him. Secondly, God by his gracious means and ordinances of the Gospel doth increase this habit and these graces. Now because every man that Whence it is that the Elect may decline and backes●●●e, and how far. is truly regenerate, doth carry about with him the body of sin and corruption, and lieth open daily unto the temptations of the world, and the devil, a truly regenerate man may be drawn, not only into sins of ignorance, and common frailty, but into gross sins; whereby the light and warmth of God's spirit may be so much chilled and darkened, that he may break out into presumptuous sins. Yea, upon his negligent use, or omission of the means of spiritual life and strength, God may justly give him over to a fearful declination in grace and backesliding: Yet the truly regenerate fall only from some degrees of holiness, He never falls from the first infused habit of grace. and from certain Acts of holiness; but not from the first infused habit of holiness that o 1 joh. 3. 9 blessed seed ever remaineth in him. His falling is either only into particular sins, and into much failing in particular good duties, or if it be towards a more general defection, yet it is never universal, from the general purpose of well-doing, into a general course of evil. For the regenerate man doth never so sin, as the unregenerate man doth, although for matter their sins may be all alike, yea, sometime those of the regenerate, greater. There is Difference between the sinning of the regenerate and unregenerate. great difference in their sins, and manner of sinning. 1. Regenerate men may sin of ignorance, but they are not o 2 Pet. 3. 5 willingly and wilfully ignorant, as are the unregenerate in some things or other. 2. Regenerate men may commit, not only the common sins of infirmity; into which, by reason of the remains of the lusts of the flesh, they fall often, such as rash anger, discontent, doubts, fears, dulness, and deadness of heart in spiritual exercises and inward evil thoughts and motions of all sorts; but they may also commit gross sins, such as are an open and direct breach of GOD'S Commandments; yet those are done against their general purpose, as David did, for p Psal. 39 1 he had said he would look to his ways; and he had q Psal. 116 106 determined to keep Gods righteous judgements. Yea, many times they are doneagainst their particular purposes, as * Mat. 26. 35 Peter's denial of his Master. They are not usually plotted, or thought on before, but s Gal. 6. 1 fallen into by occasion, ● 2 Sam. 11. 2 or are haled and enforced thereunto by the violent corruption of the affections, or sensual appetites. Moreover, they do not make a trade and custom of sin: These kinds of sins do not pass them any long time unobserved: but are seen, bewailed, confessed to GOD, and prayed against; and are burdenous and irksome to them, making them to think worse of themselves, and to become base in their own eyes because of them. But it is directly otherwise, usually, with the t Gen. 27. 4. Micah 2● unregenerate in all these particulars. 3. The regenerate may not only commit sins gross for matter, but presumptuous for manner, namely, they may commit them not only against knowledge, but with a premeditated desperation and determination of will, as David did in the a 2 Sam. 11 8 unto 2●. murder of Ur●a●. But itis seldom, that a child of GOD doth commit presumptuous sins: His general determination and b Ps. 19 13 Prayer is against them. It is with much strife, & reluctation of will, and with little delight, and content, in comparison. He never sins presumptuously, but when he is drawn thereunto, or forced thereupon by some overstrong corruption and violent temptation for the time, as David was, being over-eagerly bend to hide his sin, and to save his credit: For c 2 Sam 11 8, 9, 1, 11, 12. if he could by any means have gotten Vriah home to his wife, he would never have caused him to be slain. And although presumptuous sins cast him into a deadness & benumbedness of heart and spirit, in which he may ●●e for a time d Ps. 32 3, 4 speechless, and pr●yerlesse, as it was with David; yet he feeleth that all is not well with him, until he have again made his peace with God▪ And when he hath the ministry of GOD'S powerful word, to make him plainly see his sin, than he will e ● Sam 12 13. Psa. 51. humble himself & reform it. The unregenerate nothing so. 4. Lastly, a regenerate man may fall one degree further, namely, He may so lose his first love, that he may (though I cannot say fall into utter Apostasy) yet decline from good, very far, even to a coldness and remissness in good duties, even in the exercises of Religion, if not to an utter omission for a time. The life and vigour of his graces may suffer sensible Eclipses, and decay. f 2 Chro 15 17 Asa, a good King, yet went apace this way, as appear by his g 2 Chr. 16 10, 12 imprisoning the good Prophet, and in oppressing the people in his latter days, and in trusting to the Physicians, and not seeking to God to be cured of his disease. And k 2 Sam. 12 24 Solomon the truly beloved of GOD in his youth, went further back, giving himself to all manner of l Eccles 2. vanities, Neh. 13. 26 and in his old age did so dote upon his many wives, that he fell to Idolatry, or at least became accessary, by building them m 1 Kin. 11 3 to 10. Idol Temples, and accompanying them to Idolatrous services, in so much that it is said, they turned away his heart after other gods, and his heart was not perfect with the Lord his God, as was the heart of Divid his Father. Yet there is a wide difference between these backeslidings, and the Apostasies of men unregenerate. For these do not approve nor applaud themselves in those evil courses, into which they are back slidden when (out of the heat of temptation) they do think of them; neither have the regenerate full content in them, but find vanity, and vexation in them, as Solomon Ecclesiast. did, even in the days of his vanity. They do not in this their declined estate, hate the good generally, which once they loved, but look back upon it with approbation; and their heart secretly inclineth unto a liking of it, and of them that are, as they once were; so that in the midst of their bad estate, they have a mind to return, but that they are yet so hampered, and entangled with the snares of sin, that they cannot get out. Lastly, they in God's good time, by his grace, do break forth out of this Eclipse of grace, by the light whereof they ●●e their nakedness and folly, and are ashamed of their backsliding and revolting; and they again aoe their first works. And with much ado, recover their wont joys & comforts, though it may be never with that life, lustre, and beauty, as in former times, and that as a just correction of their sin, that they may be kept humble, and be made to look better to their standing all the days of their life by it. It is not so with hypocritical professors, who never were truly regenerate; but quite contrary, as you may observe in the Apostasies of b 1 Sam. 28 3▪ 6 7 etc. Saul, and of c 2 Chr. 2● 17. 18. to 23. King joash, and Simon Magus, & others. Th●se differences rise hence, because that the common graces of the unregenerate are but as Grounds of differences between the fals●f men truly sanctified, and others. flashes of lightning, or as the fading light of Meteors, which blaze but for a while; and are like the water of Lana-fl●nds, which, because they have no spring to feed them run not long, and in time may quite be dried up. But the saving graces of the regenerate, receive their light, warmth, and life, from the Sun of righteousness, therefore can never be totally or finally Eclipsed. And they do rise from that Well and d joh. 4. 14. The condition of the true Christian differs from that of the for●all Christian, in respect of God's purpose and love. Spring of living water which cannot be drawn dry, or●o dammed up, or stopped, but that it will run more, or less, unto eternal life. As the regenetate man doth not sin in such sort as the unregenerate, with all his heart, so neither is he when he hath sinned, in the same state and condition, which the unregenerate is in. He is in the Condition of a Son, who notwithstanding his failings, e joh. 8. 35 abideth in the house for ever; but not as the other, who, being no son, but a servant, is for his misdemeanour turned out, and abideth not in the house for ever. Although the regenerate as well as the unregenerate do draw upon themselves, by their sins, the simple guilt of eternal death, yet this guilt is not accounted, neither doth it redound to the person of the truly regenerate, as it doth to the other; because Christ jesus hath so satisfied, and doth make f joh. 17. 9 15. 20 intercession for his own, that his death is made effectual for them, but not for the other. Their justification and Adoption by Christ remain unaltered, although many benefits flowing from thence, are, for a while, justly suspended, they remain children still, though under their Father's anger; as * 2 Sam. 14 24 Absolom remained a son uncast off, not disinherited by David, when yet his Father would not let him come into his presence. This spiritual Leprosy of sin, into which Gods Children fall, may cause them to be suspended from the use and comfortable possession of the Kingdom of God, and from the enjoyment of the privileges thereof, until they be cleansed of their sin by renewed faith and repentance. Yet, as the g Lev 13. 46 2 Chro. 26 21 Leoper in the Law, had still right to his house and goods, albeit he was shut out of the City for his Leprosy; so the truly regenerate never lose their right to the Kingdom of heaven by their sins. For every true member of Christ is knit unto Christ by such everlasting bonds, whether we respect the relative union of Christ with his members by faith to justification, which after it is Rome 8. 15. 16. 17. 35 once made by the spirit of Adoption, admitteth of no breach or alteration by any means: o● whether we respect the real union of the Spirit, whence floweth Sanctification, which though it may suffer decay, and admitteth of some alteration of degrees, being not so strong at one time, as at another, yet can never 1 joh 2. 27 1 joh 3. 9 quite be broken off, as hath been proved; these bands, ● say, are so strong, and lasting, that all the powers of sin, Satan, and Hell itself h Rom. 8. 33 unto the end. cannot sever the weakest true member from Christ, or from his love, o● from God's love towards him in Christ. This strength of grace, that Whence it is that a true Convert cannot fall quite from grace. keepeth men from falling totally or finally from CHRIST, doth not depend upon the strength or will of him that standeth, but on the i Rom. 9 11 Election, and determination of him that calleth. And whereas it may be demanded, Quest. why a man being at his highest degree of holiness, that ever he attained, at which time he had most strength, did yet fall back more than half way, may not as well, or rather fall quite away? I answer, It is not in respect of Answ. the nature of inherent holiness in him; for k Gen. 1. 2 Adam had holiness in perfection, yet fell quite from it. 1 Gen. 3. There is nothing in the nature of this grace and holiness, excepting only in the root whence it springeth, but that a man may now also fall wholly from it. But it is because grace is now settled in man upon better terms. For the little strength we receive in regeneration, is (in point of perseverance) stronger then the great strength which the first Adam received in his Creation. Adam was perfectly, but changeably holy, God's children inregeneration are made imperfectly, but m jer. 32. ●0 unchangeably holy. This stability of grace now consisteth in this, for that all that by faith, and by the holy Spirit are engrafted and incorporated into Christ the second Adam, have the spring and root of their grace founded n 2 Cor. 1. 21, 22 Ephe. 1. 4. in him; and not in themselves, as the first Adam had. They are n 2 Cor. 1. 21, 22 Ephe. 1. 4. established with their brethren in Christ. Wherefore, all that are actual members of CHRIST cannot fall from grace altogether; For as o Rom. 6. 5 unto 12. Christ died to sin once, and being raised from the dead dyeth no more; so every true member of Christ, having part with him in the first resurrection, die no more, but live for ever with Christ. For all that are once begotten again unto a lively faith, and hope, by the resurrection of jesus Christ from the dead, to an inheritance incorruptible, p 1 Pet. 1. 3 4, 5 are kept, not by their own power unto Salvation, but by the power of God through faith in Christ jesus. Now, that a man effectually called, can never fall wholly, or for ever from state of grace, I in few words reason thus. If God's d 2 Tim. 2. 19 Counsel, on which man's Salvation Reason's proving that a man effectually called, can not fall quite away is founded be sure and unchangeable, and if his e Rom. 11. 29 calling be without repentance. If Gods love be unchangeable and altereth not, but f joh. 13 1 whom God once loveth actually, him he loveth to the end. If g Heb. 7. 2●. 25 Christ's office of Prophet, Priest, and King, in his teaching, satisfying, and making intercession for, and in his governing his people, be after the order of Heb. 7. 21 Melchisedecke, unchangeable and everlasting, he everliving to make intercession for them: and h joh. 6. 3● Luk. 22. ●● joh. 17. 1● if his undertaking in all these respects with his Father, not to lose any whom he giveth him cannot be frustrate. If the i Eph. 1. 13. 14. Seal and earnest of the Spirit be a constant Seal, which cannot be razed; but sealeth all in whom it dwelleth unto the day of Redemption. If the k 1 Pet. 1. 23, 25 Word of truth wherewith the regenerate are begotten, be an immortal seed which when once it hath taken a conception, and hath taken root, doth live for ever. If God be constant and faithful jer. 32. 40. in his promise, and omnipotent in his power, to make good this his word and promise, saying, I will make an everlasting Covenant with them, that I will not turn away from my people and children, to do them good, but I will put my fear in their hearts, that they shall not depart from me. Then from all, and from each of these propositions, I conclude, that a man once indeed a member of Christ, and indeed in state of grace, shall never totally or finally fall away. The patrons of the doctrine of falling from grace, when they cannot answer the invincible arguments which are brought to prove the certainty of a man's standing in state of Salvation; they make a loud cry in casting in certain popular objections, such as are very apt to take with simple, and unstable people. They first come with suppositions, Objections for falling from grace answered and ask this and like questiona: If David and Peter had died in the act of their gross sins, whether should they have been saved or no. I answer, we have an English Proverb, What if the sky fall? Propositions are but weakly grounded on mere suppositions. I ask them why did they not dye in the act of their sin? Well, say they had died in the act of their sin, they could not dye in their impenitency, they in an instant might return to GOD, and rely on CHRIST, or at least, if sudden death had surprised them, their general repentance and faith in Christ which they had before their fall should have stood them instead. For their justification and Adoption was no whit impaired, though their Sanctification was somewhat diminished. But we must believe God's promise, and the issue will be this (though we cannot always tell how) that l Ps. 73. 24 God will so guide his Children with his Counsel, that afterward he will receive them to Glory. Secondly, they object violently, seeming to stand much for God and godliness, that this doctrine of not falling wholly from God, and of certainty of Salvation, after a man is once in state of Grace, is a doctrine of licentiousness and carnal liberty, causing men to be negligent in the use of means of grace, and careless of their standing; For when they once know they shall not be damned, they will live as they list; say they. First, I appeal to ancient and daily experience, both in Ministers and people. For those who have been most assured of God's favour, and of their salvation, have been and are more frequent in preaching, more diligent in hearing, and have used all good means of salvation more conscionably and more constantly than those of the other opinion, and have been most holy and most strict in their lives. But the doctrine of these that teach falling away totally & finally from grace, they being the enhansers of free will, on which all the fabric of their building hangeth, is rather a doctrine opening a gap to licentiousness: For they conceiving that they may convert if they will, cannot but think that they are not so unwise, but that they will, and shall convert before they die, therefore take liberty to live as they list in the mean time. Secondly, the Scriptures, the ingenuity of saving Faith, and Rome 6. ●. etc. all sound judgement do reason quite contrary. For the certainty of the end doth not hinder, but incite and encourage men, in the use of all good means which conduce unto that end. Christ knew certainly that he should attain his end of Mediatorship, viz. the salvation of men's souls, and that of the Gentiles, as well as of the jews, this was no cause, why he might be slack in the means, but God saith not withstanding to our Saviour, m Psal. 2. 8. Ask of me, and I will give thee the Heathen for thine inheritance. Was there ever any more earnest in prayer, or more longing to finish his work, than our n joh. 17. 1. blessed Saviour, although he was infallibly certain that he should save and glorify man, & that God would glorify him? When o Dan. 9 1. Daniel knew certainly the time of deliverance out of Captivity, he was not hereby carnally secure, and slack in the use of all good means to speed and hasten it; but betaketh himself to fasting & prayers, that God's people might be delivered. Because God had assured David that he would build him an house, therefore (saith he) p 2 Sam. 7 27. thy servant hath found in his heart to pray, viz. that thou wouldst establish it. What child is there that hath any ingenuity or goodness of nature in him, will sleight and neglect to please his Father, because he hath assured him of a large inheritance, or because his inheritance is entailed upon him? Moreover, the greater certainty any man hath that his sins are pardoned, and that he (through God's grace) now is, and shall abide, in state of Salvation, the more he will apprehend the unspeakable love of God to him in him in Christ jesus, which will cause the same man to a Luk. 7. 4. love much, which much love of him to Christ, will cause him b joh. 〈…〉 not to live as he list, but to keep the Commandments: and (as the Apostle saith) even c 2 Cor. 5. 14 constrain him, and will cause that his Commandments shall not be d 1 joh. 5. 3 grievous, but delight some to him. But do these objecters think thus, and do they infer this in earnest? Do they think, that themselves are or were at any time in state of grace? If yea, I hope they will not say, they are or were made more dissolute and more sinful by it; If no, than it is no marvel that they make these inferences. For it hath ever been the manner of such as were without grace, and not indeed in state of grace, to wrest and pervert the doctrines of grace, making them to be unto them Licences, and q jude 4. Rom. 5. 21. occasions of wantonness and licentiousness. As thus. If where sin abounded, grace abounded much more; then say they, r Rom. 6. 1 15 Let us sin that grace may abound. And if we are not under the Law but under grace, then let us sin, because we are not under the Law, but under grace. But as any man hath truth of grace, the more he knoweth it, the more hereasoneth, otherwise Ezra having not only a hope, but was in possession of that which God had promised; He doth not say, now we may live as we li●t, but saith, s Ezr. 9 13 14 should we again break thy Commandments. An honest hart maketh the same inference from spiritual deliverances. The Scripture from abundance of God's grace, and from the certainty of it, doth reason for grace and for obedience, t Rom. 6. 2. How shall we that are dead to sin, live yet therein. And in another place the Apostle john saith, We know that we are the Children of God, etc. but what is the inference? Is it we may now sin, and live as we list, because we know that when Christ shall appear, we shall be like him? No. the holy Apostle inferreth this, u 1 joh. 3. 1, 2, 3. He that hath this hope, purgeth himself as he is pure. SECTION 8. A removal of sundry doubts in particular, about falling from Grace. NOtwitststanding all that Fears of falling away quite, because men doubt they have only a form of godliness, Removed. hath been said, touching certainty of perserverance in grace, after that a man is indeed in state of grace; many will doubt they shall fall away, for they fear that all their Religion hath been but in Hypocrisy, and in form only, but not in power; now such may fall away, as hath been said. If it were true, that all which you have done were in Hypocrisy, then until you repent of your Hypocrisy, and be upright, you may justly fear as much; yet you must not desperately conclude, that you shall fall away from your profession; but be you quickened and stirred up by this fear to abandon Hypocrisy, and to serve the LORD in sinceritis; and hereby make your calling and election sure, that you may not fall, and then you have God's word for it, that a Psal. 15. 1 2. 5. you shall not fall. Many think that they are Hypocrites, which yet are sincere; wherefore try whether you be an Hypocrite or upright, by the signs of uprightness before delivered, Chapter 12. Sect. 1. Only, for the present, note Note. this; When was it known, that an Hypocrite did so see his hypocrisy, as to have it a burden to him, and to be weary of it, and to confess it, and bewail it, & to ask forgiveness thereof heartily of God; and above all things to labour to be upright? If you find yourselves thus disposed against Hypocrisy, and for uprightness, although I would have you humbled for the remainder of hypocrisy, which you feel to be in you; yet chiefly I would have you to be thankful to God, and to take comfort in this that you feel it, & dislike it: thank God therefore for your uprightness, comfort yourselves in it, and cherish and nourish it in you, and fear not. Moreover, consider this, How can it justly be conceived that he should be an Hypocrite, that from an inward principle, from the inward motions of his own heart, shall, with a settled and deliberate will, out of love to God and goodness chiefly, and out of hatred of sin, resolve, to his power, to abstain from all sin, and to do whatsoever he shall know to be his duty, and withal prayeth heartily unto God for grace to that end, truly endeavouring the same, having a careful eye, not only to the matter of what he doth, but to the manner and truth of it, being truly grieved when he faileth in either? You being such a one, how dare you at once offer wrong to yourself, and to God's grace in you, by judging yourself to be an Hypocrite? Others object, that they are Doubts, through being already fallen back, removed. already fallen far back from what they were; They do not feel so much zeal and fervency of affection to goodness, nor against wickedness; nor yet do they now feel those comforts and clear apprehensions of GOD'S favour towards them, as they did in their first Conversion. It may be that you are fallen Answ. back, and have lost your first love, whence all which you have objected will follow; but may it not befall a particular child of GOD to have lost his first love, as well as a b Rev. 2. 4. whole Church, the Church of Ephesus? You could not for that conclude that Ephesus was no Church, neither can you hence conclude, that you are none of God's children, or that you shall not hold out unto the end. But if it be so, be willing to see your sin, and to be humbled and repent heartily of it; follow the Counsel of Christ, c Rev. 2 5. Remember whence you are fallen, repent, and do your first works, (and certainly * Ps. 73. 24 Psa. 89. 30. 32. God's child shall have grace to repent) than you d Rev. 2. 11 enduring to the end shall not be hurt of the second death, notwithstanding that sin of yours in losing your first love. But it may, and it oft doth Reason's why many think they have less grace now than at first, but mistake. happen, that a true child of God doth in his own feeling think he hath less grace now, than at first, when yet it is not so; The reasons of his mistake may be these. At the first, a truly regenerate man doth not see so much as afterward he doth. At first you had indeed the light of the Sun, but as at the first spring and dawning of the day, whereby you saw your greater enormities, and reform many things, yea, (as you thought) all: but now since, the Sun being risen higher towards the perfect day, shining more clearly, it cometh to pass, that in these beams of the Sun (as when it shineth into an house) you may see many motes, and very many things amiss in your heart and life, which were not discovered, nor discerned before; you must not say you had less sin then, because you saw it not, or more sin now, because you see more. For as the eye of your mind, seeth every day more clearly, and as your hearts grow every day more holy; so will sin appear unto you every day more and more, for your constant humiliation, and daily reformation. For a Christian, if he go not backward, seeth in his latter time more clearly a far off, what is yet before him to be done, and with what an high degree of affection he ought to serve God, & to what an height of perfection he ought to raise his thoughts in his holy aim, which in the infancy of his Christianity he could not see; Hence his error; Even as it is usual for a novice in the University, when he hath read over a few Systemes, and Epitomes of the Arts, to conceit better of himself for Scholarship, than when he hath more profound knowledge in those Arts afterwards, for than he seeth knotty difficulties, which his weak knowledge, being not able to pry into, passed over with presumption of knowing all. Secondly, Good desires and feelings of comforts are sudden, strange, and new at first, which suddenness, strangeness, and newness of change out of state of corruption and death, into the state of grace & life, is more sensible, and leaveth behind it a deeper impression, than can possibly be made after such time that a man is accustomed to it: or that can be added by the increase of the same grace. A man that cometh out of a close, dark, and stinking Dungeon, is more sensible of the benefit of a sweet air, of light, and liberty the first week, than he is seven years after he hath enjoyed all these to the full. Let a mean man be raised suddenly, and undeservedly unto the estate and glory of a King, he will be more feeling of the change, and will be more taken and exalted in his conceit with the glory of his state for the first week or month, than at ten years' end, when he is accustomed to the heart and state of a King, yea more, than if at ten years' end, he happen to have the accession of another Kingdom unto him, and though double power and glory be conferred on him. Thirdly, GOD for special causes doth tender his Scholars, when they first enter into Christ's School; In like manner doth he deedle and deal with his Babes in CHRIST, before they can go alone. Do not wise Schoolmasters (the better to enter and encourage their young and fearful Scholars) show more outward expressions of affection & kindness towards them, and forbeareth to exercise Schoole-discipline on them, the f●ist week that they come to School, yea, it may be, show more countenance and familiarity towards them their first week, than ever after, until the time that they send them to the University? And hath not a young chilaes more attendance, and fewer falls in his, or her infancy, while it is carried in the arms, or led in the hands of his father or mother, then when it goeth alone? But when it goeth alone, it receiveth many a fall, and many a knock; yet this doth not argue less love in the parents, or less strength in the child now, then when it was but one or two years old. Fourthly, Albeit God's trees e Psa. 92. 14 planted in his Courts, always should, and usually do, in their age, bear more and better fruit, than they did or could do in their youth; yet these, through a false apprehension of things, may judge themselves to be more barren in their age, than they were in their youth. It may be, you feel not in you that vigour, heat, and ability to perform good duties now in age, as you did in your younger days; But may not this arise from natural defects, as from want of memory, want of quickness of wit, and from want of natural heat and vigour of your spirits, all which are excellent handmaids to grace. You may observe this in those elder people, that study to approve themselves to God until their age, and in their age, they have these natural defects recompensed with other better and more lasting fruit, as with more staidness, and soundness of judgement, more humility, more patience, and more * joh. 2. 12, 13 experience, where with their grey hairs are crowned, they continuing in the way of righteousness; Look Pro. 16. 31 for these, and look to approve yourselves in these in your age, and these will prove more beneficial to you, than your fresh feelings, and your sensibly-felt zeal in your younger times. There are yet others (it may be the same) when they observe that many who are of longer standing than themselves, who have had much more knowledge, Fears of falling quite away because others are already fallen, removed. and have made a further progress in the practice of godliness than they, are yet fallen fear fully into some gross sin, or sins; yea, some of them are departed from the faith, & have embraced with f 2 Tim. 4. 10. Demas this present World, either in the lust of the flesh, the lust of the eye, or pride of life; They are some of them fallen to Popery, or to some other false Religion; Wherefore they fear that they shall fall away also, and that their hearts will deceive them in the end. That the falls of others should Answ. make all that do stand g 1 Cor 10 12 to take ●eede lest they fall, is according ●o the express will of God. It is ●● high point of wisdom for ●ou to observe and do it. Likewise to fear so much as to quicken you to watchfulness and ●●ayer, is an holy and commendable fear: But to fear your total or final falling away, only because some that have made profession of the same Religion are fallen, is without ground. For it may be, those which you see to be fallen away, never had any other than a form of godliness, and never had more than the common graces & gifts of the Spirit. For if they be quite fallen from the faith, it is because h 1 joh. 2. 19 they were never sound of the faith. Moreover, grant that some of them which are ●●●●n had saving grace; may they not with Psal. 51. David, and k Ecclesiast Solomon recover their falls? This you should hope and pray for, rather than by occasion of their falls, to trouble yourself with false and fruitless fear. Last of all, some yet fear Fears of falling away in time of persecution removed. that if persecution should come because of the Word and the Religion which they do profess, that they should never hold out, but should fall away. Do you thus fear? Then buckle close unto you the l Ephes. 6. 11. 13. 14. complete Answ. armour with the girdle of sincerity, exercise yourselves beforehand at your spiritual weapons; make and keep your peace with GOD, under whom at such times you must shelter yourselves, & by whose power it is that you must stand in that evil day. But know, that a child of GOD need not fear persecution with such discouragefull and such desperate fear, neither should you; for this will but give advantage to your enemies of all sorts, and will make your ●●andsfeeble, & your hearts faint. Raise up your spirits, and chase way your fear thus. Consider he goodness of your cause. Consider How to be kept from dastardly fear in time of persecution. the wisdom, ●valour, and prowess of him that hath already redeemed you with his blood, who hath already led captivity captive, who is your Champion, and hath engaged himself for you, not to leave you, until he hath brought you to glory; I mean Christ jesus, who is Lord of hests, under whose Banner you fight in your whole Christian warfare. Consider likewise, the faithfulness of God's promise, made to all his Children concerning his presence, and help in time of persecution, commanding them not to take thought thereabout, having promised to give them a m Luk. 21. 14, 15. mouth and wisdom, which all their adversaries shall not be able to resist. And suppose that you have, or at least feel that you have but little strength, yet consider (if it be cherished & thankfully acknowledged) what this will do; it will cause you to keep * Rev. 3. 8. 10 God's word, and that you shall not deny Christ's name: and it hath a promise of being kept from the hour of temptation that shall come upon all the world, to try them that dwell upon the earth, you shall be kept at least from the hurt of the temptation. Consider last of all, the blessed experience, which the holy Martyrs have had of GOD'S love and help (according to his promise) in their greatest persecutions, and fiery trials. Observe the wisdom and courage of those who in their own nature were but simple and fearful. Read the Book of Martyrs next unto the Scriptures for this purpose, and through GOD'S grace, though you were naturally as fearful as Hares, you, when you shall be called to it, shall be as courageous as Lions. It is not hard for you to know How to know in time of peace to hold out in persecution. now, whether you shall be able in time of persecution to stand fast and not fall away. If you now in the peace of the Gospel can deny yourselves in your lusts, in love to God, and for Conscience sake towards him, and can rather part with them, than with the sincere following of CHRIST, than you shall be able, and you will deny yourselves in the matter of your life, if you be put to it in time of persecution, rather than deny CHRIST. For this first is as difficult as the latter; and the same love to GOD, and Conscience of duty which doth now uphold you, and bear you through the one, will then rather uphold, and bear you thorough the other. For in times of trial and suffering for his name, you may look for his more special assistance. Wherefore I do wish all that are troubled with false fears, to rest satisfied in these answers to their doubts, and I would have them give over calling their Election, God's love, their justification, their Sanctification, or their final perseverance into question: but rather fill yourselves with hope and assurance of GOD'S favour, (I speak still to burdened Consciences) comforting yourselves therein, abounding in thanksgiving to GOD for what you have, rather than repining in yourselves for what you want. Yet I know there are some (as Doubts, taken from deceitfulness of heart, removed. if they were made all of doubting) will object, my heart is deceitful, I doubt all is not, I doubt all will not be well with me. If your heart be deceitful, Answ. Why then do you believe it, when it casteth in these doubts, And why do you trust to it more than unto the evidence of the Word, and judgement of God's faithful Ministers, who by the Word give most satisfying resolutions to your doubts? which also doth minister unto you matter of assured hope and Doubts, from present fainting, removed. comfort. Another will say, I do even faint in my troubles, and in my fears, and I am ready to give over all, what shall I do? What would you have me to do? Your case is not singular, many Answ. other have been, and are in this case; It is no otherwise with you, than it was with the Psalmist and jonah; Do as they in that their fainting did; First, give not over, but remember God, call upon him, give him no rest. Secondly, trust on him, and * Psal. 27. 23, 24. wait until you have comfort: That holy man of GOD said, n Psal. 73. 26. My flesh and my heart faileth, but GOD is the strength of my heart, and my portion for ever. Likewise o jona. 2. 4. 7 jonah, ● said I am ●ast out of thy sight, yet I will look again toward thine holy Temple. And again, when my soul fainted within me, I remembered the Lord, and my prayer came up unto thee, into thine holy Temple, that is as if he had said unto God, I prayed unto thee in the name of Christ, and thou didst hear me. When you walk in the darkness of affliction, and inward discomfort, He, to whom God gave the tongue of the learned, to speak a word in due season to him that is weary, giveth you counsel, (and whose will you in this state of yours follow, if not his) his counsel is this saying, p Isa▪ 50. 4. 10 Who is among you that fear the Lord, and obey the voice of his servant, that walketh in darkness and hath no light? Let him trust in the name of the Lord, Psal. 27. 23 24. and stay upon his God. Mark it, He that feareth and obeyeth, yet may be in darkness and have no light; what darkness is this, but that spoken of, vers. 4. viz. an afflicted weary soul, without light of comfort? And men, thus distressed, must trust in the Lord, and stay on their God. Yet these poor souls (who, Reply. We do not our part, therefore God is not tied to 〈◊〉. whether they should be sharply reproved, or pitied more, is hard to say; I am sure they deserve both) will yet object strongly. It is true, they that fear God and obey him, may trust in the Lord, and stay upon God. And he hath made most rich promises to them that know him, that do▪ fear and obey him. See, here is promise with condition (saith one) I must fear the Lord, I must obey him, I know God will do his part, if I could do mine, but these I do not, what warrant then, or ground have I to look for comfort, or any thing at God's hand, for his promises belong not to me? I know well that with this Answ. doubt the Devil doth much perplex the afflicted souls of many of God's dearest children, and by it keepeth off all the remedies which Gods Word can afford, so that they cannot fasten and do them good. For the propositions of the Word are easily assented unto; but all the matter lieth in the application of them to the wound. It is still put off and keep his Commandments: there he promiseth with Condition: here he absolutely promiseth those on whom he intendeth to bestow these blessings, that he will put his fear in their heart, that they may be capable of them: And, which is more, to the end that men might repent, believe, and live godly, which is the Condition to which the promise of forgiveness and Salvation is made, God declareth that he hath raised Christ and exalted Act. 5. 30. 31 him to be a Prince and a Saviour for to give this faith and repentance, that their sins may be forgiven, and their souls saved by him. I pray consider well whether all these promises of this sort be not made absolutely on GOD'S part, and without any Condition on man's part. Wherefore, whereas God hath made many excellent promises of free and great rewards; as, to hear the prayers, and to fulfil the desire of them that fear him, and to give life and glory to them that believe & obey him, and that do hold fast the confidence, and the rejoicing to the end; you see that here are promises of the first sort made with a kind of Condition: But that GOD will give his people both to will and to do these things required in the condition, he hath absolutely promised, as hath been clearly proved. If you yet reply and say, are not Reply. these latter promises made under condition of our well using the outward means thereof, such as hearing of the Word, prayer, etc. GOD indeed commandeth Answ. these means to be used; and, if we perform them aright, God will not fail to bless the good use of these means; but this well using them is not in our own power, neither is it a Condition for which God is necessarily bound to give Faith, and to plant his fear in our hearts, any otherwise than by his promise; but it is a Condition by which he hath ordained ordinarily to give these graces to all which in the use of them shall wait upon him for them. For both the giving of his word, and the giving us minds to hear the Word, and the opening of the heart to attend, and the convincing and alluring the heart to obey; hang all upon those absolute promises. u Isa. 54. 13 They shall be all taught of God, and the rest before mentioned. Wherefore, let none of years Caution. think that without hearing, praying, and the right using of God's ordinances, they shall ever have faith, and the fear of God wrought in them, or shall ever come to Heaven. For we are commanded to pray, hear, etc. and that in Faith, or else we can never Heb. 4. 2. jam 1. 7. look to receive any thing of the LORD. And doing what lieth in manspower in the right using the means of Salvation is of great consequence, although it be not a sufficient cause to move GOD necessarily to give grace; For I am persuaded that the best should have more grace, if they would do what in them lay continually, to make good use of the outward means of grace; and the worst should be guilty of less sin, if they would do what in them lay to profit by the good use of the said means. And the neglect or abusing of the Psal. 81. 11 12 Mat. 21. 43 means, is sufficient cause why God should not only withhold grace, but condemn men for refusing it. But some will yet say, let all which hath been said be granted, Fears rising from want of such graces as God hath promised absolutely, removed. I find that God hath not fulfilled these his absolute promises to me, for I do not yet fear God and obey. How can I hope? How can I choose but fear my estate? Let this for the time be granted, that God hath not planted his fear in your heart, etc. as yet; May he not do it hereafter? Sith he hath made unto you such excellent promises, to fulfil them without condition on your part, but that you should only use the means, and wait. Will you not give him leave to fulfil them in his own time? And will you not wait, and be glad if they may be fulfilled at any time? Times and seasons of Gods communicating his graces, are reserved to be at his own disposing, not at ours. It should be your care only to be present at GOD'S Ordinances, and when you read or hear the Word or will of God, to endeavour to believe and obey it: As when he saith; Thou shalt love the Lord thy GOD with all thy heart. Thou shalt believe in the name of the Lord thy God, and trust in his Name. Thou shalt obey the voice of the Lord thy God, and serve him, and such like. Attend to the Word heedfully, and because this Word is infallibly true, and excellently good, bring your thoughts and heart to believe, and to approve it, and say within yourselves, these are true, these are good, this I ought to do, this I would believe, and do; Lord help me, and I will do it, a Psa. 119. 5 O that my ways were directed to keep thy statutes. In such like agitations, and reasonings of the reasonable soul, it pleaseth GOD to give his grace both to will, and to do his Commandments. But, secondly, do not say, that you have not faith, and the fear of God, and love to him, all which God of his free grace promised (as you heard) to you absolutely, which graces are indeed the conditions foregoing the reward promised; when as in truth you have them. For what kind of duties be these, think you? Are they Legal, which require perfect, exact, and full degrees of faith, fear, and love? Or are they not Evangelicall? Such as do require truth in all these, and do not exact full perfection in degrees. If you have desire, & if you can desire to fear him (which is the scantling of the fear of God's people, as b Neh. 1. 11 Nehemiah calleth it) so if you c Mar. 9 24 desire to believe, and d Isa. 1. 19 will to obey, in the inmost longing of your soul, according to the measure and strength of grace in you, this according to the Tenor of the blessed Gospel of our Lord jesus Christ, is true and acceptable through Christ, for whose sake GOD doth e 1 Cor. 8. 12. accept the will for the deed, in all such cases wherein there is truth of will and endeavour, but not power to do. Furthermore, if you think that it is your well doing that must make you acceptable to God, you are in a proud, and dangerous error. Indeed God will not accept of you, if you do not endeavour to do his will; but you must propound to yourself another end, than to be accepted for your well-doing: You must do your duty to show your obedience to God, and to show your thankfulness, that God hath pleased, and doth please to accept you in his Son Christ; and that it is your desire to be accepted through him. But I would have you which are pressed with the load of your sins, look nearly, judiciously, and impartially into yourself, it may be, you have more faith, fear of God, and obedience than you are aware of, or then you will be known of. Can you grieve, and doth it trouble you that you have so little faith, so little fear of GOD, and that you do show so little obedience? and is it your desire and indevor to have more, and to do as well as you can, though you cannot do so well as you should? then you have much faith, fear, and obedience. For to grieve for little ●aith, fear, and obedience, is an ●videntsigne of much faith, fear, ●nd obedience. For whence is ●his trouble and grief, but from Gods saving graces? And to ●rieve for little, showeth that you ●ong for and would have much. Let this suffice to be a full answer to the principal doubts, whereof fearful hearts will ●ake no answer. Never yield to your fears, wait on God still ●or resolution of your doubts in ●is best time: For it is not man that can; but it is g Psal▪ 85. 8 God that both ●an and will speak peace to his people, not only outward, but inward peace. In the mean time, though you can have no feeling comfort in any of GOD'S promises, yet consider God in the Lord, and that Christ is Lord of all, you are his creature, you owe to him all obedience, wherefore, you will, as much as you can, keep your self from iniquity, and you will strive to do his will, let him do with you as he pleaseth, yea, though he kill you, or though he give you no comfort till death, you will trust in him, and will obey him, and it is your desire to rest and hope in him as in your Redeemer, then whether you know that God is yours or no, I am sure he knoweth you to be his; this is an argument of strong faith. And you are upon a sure ground, The foundation of God remaineth sure: The Lord knoweth his, and who be they? Even all that professing his name h 2 Tim 2. 19 depart from iniquity. And whosoever in his heart would, he, in truth, doth depart from iniquity. Something remaineth yet to Troubles, through want of peace of Sanctification, removed. Answ. be answered. Many say, that, do what they can, they are assaulted still so thick with temptations that they cannot have one hours quiet. What of that? Doth this hinder your peace with God, that the Devil, the World, and your lusts (Gods sworn enemies) are not at peace with you? So long as you have peace of Sanctification in this degree, that the faculties of soul and body do not mutiny one against the other; but hold a good correspondency in joining together against their fleshly lusts, which fight against the soul, you are in good case; I mean, when the Understanding, Conscience, Will, and Affections are all willing to do their part against sin their common enemy: Not but that you shall find a sensible warring & opposition in all these, while you live here, even when you have most peace in this kind, but how? The unsanctified part of the understanding is against the sanctified part of the understanding, and unsanctified will, against the sanctified will, and so in all other faculties of the soul, flesh in every Gal. 5. 17. part lusteth against spirit in every part, & spirit in every part lusteth against flesh in every part. For as every sanctified part hath the spirit, so it hath likewise the remains of the flesh fight one against the other. Now if that your faculties and powers be ruled all by one spirit, you have a good agreement, and good peace within you, notwithstanding that the flesh doth so violently war against this spirit; For this warring of sin in your members, against the spirit, & the warring of the spirit against sin, argueth clearly that you have peace with God, and this war continued, will in time beget perfect peace. But let no man ever look to have peace of sanctification perfect in this life; For the best are k 1 Cor. 13 9 sanctified but in part; Wherefore let no man professing Chris● think, that he shall be freed from temptations and assaults, rising from within, or coming from without, so long as he liveth in this world. Are not Christians called to be Soldiers? Wherefore we must arm ourselves that we may stand by the power of God's might, and l 1 Cor. 16 13. quit ourselves like men against the assaults of our spiritual enemies. Is it any other than the a 1 Cor. 10 13. common case of all God's Children? Was not Christ himself tempted, that he might b Heb. 2. 18▪ succour those that are tempted? Have you not a promise not to be tempted above that you are c 1 Cor 10 13. able? It is but resisting and enduring a d 1 Pet. 5. 10. Heb. 10. 37 while, yet a little while. Is there any temptation out of which God will not give a good issue? Hath not Christ e Luk. 22, 32. joh. 17. ●5. 20. prayed that your faith fail not? Let us therefore keep peace in ourselves, that the whole man may be at agreement, and let us keep peace one with another, fight against the common enemy. And the m Rom. 16 20 God of peace shall tread Satan, and all enemy's underfoot shortly, and then n Rom. 8. 37 through Christ you shall be more than Conquerors, you shall not only hold what you have kept from losing but shall possess all that Christ hath won for you. And the more battles you have fought, and in them through Christ have overcome, the greater triumph you shall have in glory. Now as a surplusage to all that hath been said against groundless fears, which deprive poor How, notwithstanding all a man's causes of fears he may know the peace of God belongeth to him. souls of heavenly comfort; If any yet cannot be satisfied, but fear still that GOD is not at peace with them, I will propound a few Questions, to which if any soul can answer affirmatively, he may be assured of God's peace and love, and of his own Salvation, whatsoever his fears or feelings may happen for to be. 1. How stand you affected to Quest. sin? Are you afraid to offend God thereby? Is it so that you dare not wittingly sin? Is it your grief and burden that you cannot abstain from sin, nor get out of it so soon as you would, when you are fallen into it? 2. How stand you affected towards holiness, and goodness, and unto the power of godliness? Is it your hearty desire to know Gods will, that you may do it? Do you desire to fear him, and please him in all things? And is it your grief and trouble when you fail in well-doing? And is it any joy to you to do well in any true measure? 3. Thirdly, How stand you affected to the Church and Religion of God? Are you glad when things go well in the Church, though it go ill with you in your own particular? And are you grieved when things go ill in the Church, when it may happen to be with you, as it was with good o Neh. 1. 4. Nehemiah, or p 1 Sam. 4. 20. 21. Ichabod● mother, that all things go very well, or at least tolerably well, for your own particular? 4. Fourthly; How stand you affected to men? Is it so that you cannot delight in wicked men, because of their wickedness, but q Psal. 15. 4 dislike them? Whereas otherwise their parts and conditions are such, that you could much Psal. 16. 4. desire their company. Do you r 1 joh. 3. 14. Psal. 16. 3. love those that fear the Lord, and that delight in goodness, therefore because you think they are good, and are beloved of God? 5. Fifthly; Can you endure to have your soul ripped up, and your beloved sin smitten at, and let out by a searching Ministry, approving that Ministry, and liking that Minister the rather? And do you with s Psa. 141. 5 David desire that the righteous should reproove you? And would you have an t Pro. 25. 12▪ obedient ear to a wise Reprover? 6. Last; Though you cannot always have that feeling proof of your good estate, which is the certainty of Evidence? Nay say, you have it but seldom, or it may be, you can scarce tell whether you have it at all; Do you yet resolve, or is it your desire, and will you, as you are able, resolve to cleave to God, and hang upon Christ, and upon God's merciful promises made to you in him, seeking salvation in Christ by faith, and by none other, nor by any other means? If you can answer, yea, to all, or to any one of these, you may assure yourselves that you are in God's favour, and in state of grace. What though you cannot feel in yourselves that you have this so sure as you would by a full certainty of Evidence (but it is your fault that you have it not so) yet you have it sure by the best certainty, namely, by a true certainty of Adherence, and cleaving unto God? For when you are resolved not to sin wittingly, and allowedly against GOD, and not to depart from him whatsoever become of you; and it is your longing desire to please him. When (I say) you stand thus resolved, and thus affected as hath been said, then certainly God and you are knit together by an inseparable bond: When you hate what God hateth, and love what God loveth, and will what God willeth; are not God and you at one, and at peace? Are you not nearly and firmly linked one to another? What though this bond be some what secret and unseen to yourselves? yet it is certain, God knoweth you to be actually his, and will for this, own you, when you seem to doubt of it; and will always u Psa. 73. 23 hold you by your right hand, whether you feel it or no. But why should you think that you are without Evidence, when you cannot but feel that in truth you cleave thus to GOD, and stand thus affected to him, from hence if you were not wanting to yourselves, you might gain a most peaceable and joyous assurance, that you are in God's favour, and shall be saved. Thus much of removing of impediments to true peace. CHAP. XVII. Touching furtherances and means of peace of God. IT yet remaineth, that I should show furtherances & means to get and keep this true peace of God which passeth all understanding. Men do err in judging of their own estates, and in like manner in concluding that they Causes of error in mis-iudgeing of a man's state first removed. have true peace or not, from two causes; Either by erring in the Proposition which they lay down as a rule to judge by; Or else by erring in the Assumption and Application of their actions or persons to the rule propounded. Now if you err either in the Proposition, or in the Assumption, and application, you of necessity will err in your Conclusion. Wherefore if you would judge rightly of your actions and person, take heed first that you do not fail in your Proposition and Rule: which that you may not do, you must know what is necessary to the very being of a Christian, what not; and this is to be learned only by the only Canon of truth to us, the word of GOD. For many err herein, because they think that such and such things are necessary to the being in state of grace, which are not; and that such and such things are sufficient to the being of a Christian which are not. Now you shall find, that it is truth of faith and other saving graces, not the great degree and quantity of them that maketh a Christian. And that it is not the most forward profession and form of godliness, without this power and truth therefore, that will do it. Secondly, Take heed that you fail not in your assumption and application of yourself and of your actions to the Rule, though rightly propounded. The Scripture must also rectify you in this. For many a one erreth in this also, saying, my actions and condition are according to the Rule, or not according to the Rule; When indeed they are otherwise than they judge. For every man's own spirit so far as it is sinful is apt to give a false Testimony of itself. David said a Psa. 31. 22▪ he was cut off from God, when he was not. The b Rev. 3. 17. Laodiceans thought themselves in good state, when Christ saith they were wretched and miserable. Now that you may not err either in the Rule, or application of yourself to the Rule, you must use all good means to have your judgement rightly informed in either point: and then be willing to judge of your self as you are, and of your peace with God as it is. I told you that the holy Scripture must be your guide, in judging what you should be, and what you are; I mean the Scripture rightly understood. Now to attain a right understanding of the Scripture, and abisitie to judge yourself by it, whether you be in state of grace, from the knowledge whereof cometh peace, look back unto Chapter 8. Section 2. taking unto them these following directions. 1. Observe a difference and distinction in true Christians, both in their different manner of calling, & estate after calling. Some called in infancy, as Samuel and john Baptist: Some in middle and old age, as Abraham, and Zacheus. Some called without sensible terrors of conscience, as those before mentioned. Some with violent heartache and anguish, as S. Paul and the lay▪ our. In some these terrors abide longer, in some a shorter time. And after Conversion all are not of like growth and strength. Some babes, weak in judgement and affections; Some strong men, strong in grace generally; but strong also in corruption insome particular▪ Some old men so well grounded in knowledge, and confirmed in resolution, that no lust getteth a head to prevail in them. Also one and the same man may be sometimes in spiritual health and strong, sometimes under a temptation, weak, and feeble, sometime can pray, etc. and have comfort, sometime not. Now, none must conclude he is no Christian, because he is not in every thing like others, no● at all times like himself. 2. Trust not your own judgement, of sense in your own ease, whosoever would understand, and be wise according to Scripture; must deny himself, and not c Pro. 3. 5. lean to his own sense or wisdom; but must be d 1 Cor. 3. 18. a fool that he may be wise, you must bring your conceits to be ordered and framed by the Scriptures. You must not presume to put a sense of your own into the Scripture; but always take the sense and meaning out of it. It is presumption, of a man's own opinion, and stiffness in his own conceits, which marreth all in this case. And whence is this but from his folly and pride? Oh, if you who are troubled in Conscience, could be every way nothing in yourselves, you would quickly be something in God, and you should quickly know it. If you would be humbled, and not nourish this pride in you, you should quickly know your state with comfort. I know many of you will wonder that I should charge you with pride; you judging yourselves to be so base and vile. Well for all that, I will now prove to your faces, that it is humility you want, and if it were not that you were proud, you would judge of things otherwise than you do. For first you cannot believe in CHRIST (you say) because you cannot obey him, and be dutiful as a good wife to him: If you could obey, than you could believe that he were yours and you his; whereas, you must first believe in Christ, and take him for your husband, and believe he is your husband, before you can obey him. Can a woman, or should a woman obey a man, and carry herself towards him as to her husband, before that she believe that he is her husband? If you could obey as you should; Oh, than you think CHRIST would love you; It were well if you could love CHRIST, and obey him, it is your duty. But to think he will not save you, because you have no goodness or worth in you to cause him to love you, is not this from hence, you would be some thing in yourself, for which Christ should cast his love upon you. Christ * Hos. 2. 19 20 marrieth you not because you were good, but that he might make you good, that you might know him, etc. But you do not see this his Object. work in you, that he hath made you good, therefore you doubt. I answer: though it may be in Answ you, yet Christ will not let you see it, because you will not believe that he is yours, and you his. Bring your heart to this, (and you have reason for it) for the Father giveth him, and he giveth himself to you in the Word and Sacraments; than you will love him, and obey him abundantly. Is not she a proud and foolish woman, that may have a King's son, upon Condition that she will strip herself of all her own proper goods, and let him endow her at his pleasure, yet still she will be whining and discontented with herself, because she hath nothing of her own to bring to him, for which he should love her. But you will still say, Christ Object. hath not endued you with so much grace, as to be able to do as you should. Content yourselves, If you Answ. would but see that he hath married you to himself, you then would use the means which he hath appointed, whereby he giveth his graces, you would be thankful for what you have, you would pray & wait his pleasure for more, relying on his wisdom for how much, and when. If you do not thus, then in this you show yourselves proud, in that you prefer your own wisdom before his. Let it be supposed that you are not proud, standing upon terms of having any goodness in you, for which Christ should love you, but you would with all your hearts be all that you are in him, and would be beholding to him for taking you, poor, and ●as● as you are Is there no other pride (think you) but when you do think well of yourselves, or would be thought well on, for your goodness? Yes, there is another pride which is as dangerous in this case of causeless doubting; and that is to be too well conceited of, and to be wedded to your own knowledge, and to your own opinion in judging yourselves. Understand it in this particular. The holy Scriptures give you to understand (I speak still to such only as with all their souls would please GOD, yet can feel no comfort) that your state, in point of Salvation, is good. And God's experienced children, yea, his faithful Ministers, who dare not lie for God, much less to ease you, they according to the Scriptures do assure you that your state is not as you say it is; but you have conceits other wise, & you have no feeling of comfort, and in your sense to you, it is otherwise then either the Scripture, or the Ministers speak. Now when you will prefer your own opinion and sense (such as it is) before the judgement of God's word of truth, and before the judgement of God's Ministers, judging according to this word. Are you not highly conceited of your own opinion? And are you not strangely proud? though it may be you thought otherwise. Wherefore if you understand things aright, you must have a mean conceit of your own understanding, of your own opinion, and of your own sense. For as you must deny your goodness, and be poor in respect of conceit of any goodness in you, if you would ever look to have any goodness from Christ; so you must deny your own opinion, knowledge, sense, and wisdom, if you would know spiritual things aright, and would become wise through Christ. And that it may appear now, that you are not too well conceited of your own opinion touching your estate, make use in this case of Experienced Christians, but especially of judicious and godly Ministers. Let not fear An excellent help making way to peace of conscience either of troubling them, nor yet of shaming yourself hinder you. But do it according to these directions. First, Acquaint such a one with Rules how to lay open our state to others, when the Conscience is troubled. your case betimes; keep it not to yourself too long. For then like a bone long out of joint, and a festered wound, it will not be so well, nor so easily cured, beside the vexation in the mean time. Secondly, deal plainly, truly, and fully, in setting down the cause of your trouble, not doing as many, telling one part of your grief, and not another, which hath been the cause that they have gone away without comfort. Either tell all or none in this case. If you think him not faithful, reveal nothing thereof to him: If you judge him a fit man, then show all, as you will do your bodily maladies and diseases to a Surgeon, or Physician, if you would have them cured. Thirdly, Believe them rather than yourselves in this case, harken to them, and make use of their judgement and experience, and be not presumptuous of your own understanding and feeling. In times of your fears and doubts be not rash and sudden in judging yourselves. The Devil is a juggler, and your eyes be dazzled, and of all men Men overgone with trouble of conscience, are most unfit toiudge of their own estate. you are the most unfit and incompetent to judge of yourselves in this case. For when groundless suspicion, and causeless fears have like a headstrong Colt got a head, and hath caught the bit in his teeth, it will (like to other passions) carry you head long whither it listeth, contrary to all right, reason, and understanding. In such suspicion & fear of your estate, you are like a jealous woman in the fit of her jealousy, and fear of her husband's unfaithfulness; she will pick matter out of every thing he doth, (though he study to give her no occasion of suspicion) to increase her suspicion of him; If he be somewhat strange and austere, then (she saith) he loveth her not but others better. If he be kind to her, than she thinks that this is but to dazzle & blind her eyes, that he may without suspicion give himself to other women. Deal now ingenuously, and answer whether it is not, or whether it hath not been so with you? I pray mark your absurd and contrary reasonings. When you prosper, thence you infer, sure God doth not love me, for whom he loveth, he correcteth. When God whips you well for this, and doth cast you into grievous afflictions, thence you conclude, sure God is wroth with me, and doth not love me. If you be troubled in Conscience, Oh, then GOD writes bitter things against you, you can have no peace. And when he giveth you quiet of mind, Oh, than you fear all riseth from presumption, your case is naught, and it wasbetter with you when you had trouble in mind. Is it not thus? Are you not ashamed that you have been thus senseless, and absurd in your own reasonings: and yet, this understanding, reason, and sense of yours must be hearkened unto, before the truth of God's Word, and before the judgement of all men, though never so judicious. Will any body that is wise trust such a judgement? If an excellent Physician for others, is seldom found to be the best Physician for himself in a dangerous sickness, but will make use of one (it may be) inferior in judgement in Physic to himself; for his own wits be not so well his own in his own case; then me thinks, it should be your wisdom to make use of the judgement of others, and not follow your own sense. But you will say, shall I think otherwise of myself than I Reply. feel? I answer; I, in some cases, or Answ. else you will be counted a wilful fool, as in the case of an Ague, you feel your drink to be of an odd relish; before you had your ague, you knew it was well relished, and those which bring it, tell you it is the same, standers by taste it for you, and say it is the same, and that it is excellently well relished, I hope you are wiser in such a case as this, then to conclude according to your feeling, and taste; every one seeth that the fault was in your palate, not in the drink. Even so it is with you when the palate of your understanding is distempered with a shaking fit of groundless, and faithless fear, wherefore in this state, deny your own sense, and trust not your own judgement; but harken unto th● judgement of other men. And the rather, because GOD doth therefore comfort men, and give them experience of his consolations, c 2 Cor. 1. 4 that they may comfort other in like case. Also he hath given commandment ●o his more understanding, & more confirmed children, that they should d 1 Th●. 5 14 comfort you, giving you to understand how it is with you in the matter of your ●onk, better than you can know of yourselves. Nay more, God hath given to his Ministers ●he e Isa. 50. 4. tongue of the learned, to speak a word in due season to the soul that is weary. Should not the judgements of these be regarded? But which is most of all, God hath not only given to Minister's skill, to discern your state better than yourselves, but hath given power and joh 20. 23. authority, when they shall see cause, in his name to absolve you, Chap. 17 and to assure you, that (if it be with you, according as you do thus and thus relate your state to be) you are in God's favour, and in state of grace. I mean not that you should hang your faith upon any man's, or any men's judgement; but when that men judicious, being in better case to judge of you, than you are to judge of yourselves, shall by the Word of God, and by authority from him give you hope and comforts; you ought to comfort yourselves by these means. Thus much I have said, that your judgement might be fitted to understand aright in what state you stand. Which if you will observe it, it will be an excellent furtherance towards the obtaining of peace. Now I will show by what means you may hav●… cause and matt●… your judgement to work upon, whence it may give you peace and comfort. If you would have peace and Means to get and keep true peace. comfort in your souls, than first and chiefly you must get and cherish the Spirit of God in you, that it may speak peace to you, and may give you matter for your spirit to work upon, whereby you may conclude, you are in God's favour. For, though I grant, that you can have no feeling witness to yourself (say whatsoever can besaid) until your spirit can witness that you are God's children; yet your spirits are not to be trusted in their witnessing but only so far forth as the Spirit of God doth witness to your spirits that it is so, that you are indeed his children. Whatsoever comfortable conceits a man may have in himself of his good estate in grace, he● an have no true joy, and 〈…〉 by the holy Ghost, whose proper work it is to comfort, and is therefore called the f joh 14. 16 Comforter. For by him only a man can know, and by him a man may know g 1 Cor. 2. 12 the things which are given him of God. But it will be said, the Spirit Reply. bloweth where it lusteth, how is it possible for any man by any means to get it? In respect of man's own ability, Answ. it is as impossible for him to get the spirit to come into, and to move in his hart, as it was for those impotent folk, which lay waiting at the h joh. 5. 3, ● Pool of Bethesda, for the Angels coming to move the waters, to cause the said moving of the waters; yet they waiting, the waters were moved, and ever and anon they that waited, and gave not over waiting at the Pool, were benefited. Thus if men will wait in the use of the means wherein, and whereby GOD doth give and continue his holy Spirit to men, they may look to have it. The first means to get the Means to obtain the Spirit. spirit, is to be an empty soul, sensible of the loss of that holy Spirit which once you had in Adam, you must mourn, and hunger, and Mat. 5 3, 4, 5, 6. thirst after the Spirit. If you will do thus, you may expect the receiving of the Spirit. For God saith, that i Isa. 4 4. 3. he will pour water upon him that is thirsty, etc. I will pour my spirit upon thy seed, saith he to the Church. Secondly, that your heart may be stirred up to long for the Spirit, you must know that there is an holy Ghost, and not only so, but must know him to be God, and you must believe him to be the comforter: And, as it is in our Creed, give him this honour and glory, as to believe in him, and conceive of him as the proper Author of sanctifis atten and comfort, this is the way to have the Spirit, and to be sure of it that you have it. Our Saviour saith, that the not knowing or believing hereof, is the cause why the k joh. 14. 17 World receive not the Spirit. Thirdly, be constant and diligent in waiting for the having, and for the increase of the gifts of the Spirit, in the holy exercises of Religion, as, reading, hearing and meditating of the Word of God, especially of the blessed History, and promises of the Gospel, etc. You must wait for it in the motions and stirring of GOD'S Word in you by God's means, then as Cornelius and his company received it at l Act. 10. 44. Peter's Sermon; and as the Galathians at the m Gal 3. 5 hearing of saith, so may you. For the Gospel is called the n 2 Cor. 3. 6. 8. Ministry of the Spirit. Fourthly, Pray for the Spirit, and though you cannot pray well without the Spirit, yet sith it is God's will that you should pray for it, set about Prayer for it as well as you can, than God will enable you to pray for the spirit, and you shall have it. For Christ saith, If ye that are evil know how to give good gifts to your children: o Lu. 11 14 How much more shall your heavenly Father give the holy Spirit to them that ask him? As these are means to get the spirit, so they are means to continue, nourish, and increase the graces of the Spirit. Fifthly, If you would keep and nourish this Spirit, you must take part with it in its lusting against the flesh, you must not resist, but willingly receive the comforts and motions of the spirit, and must do your best to bring forth the fruits of the Spirit, you must take heed that you neither p Eph. 4. 30 31 grieve nor q 1 Thes. 5 19, 20. quench the spirit; It is grieved, when it is resisted, crossed, or opposed any way. It is quenched as fire is, two ways; first, by throwing on water, all sinful actions, as they be greater or smaller, are as water, they do accordingly more or less quench and abate the Spirits operations. Secondly, fire may be quenched and put out by withdrawing of wood and fuel. All neglect, or negligent using of the Word, Sacrament, Prayer, Meditation, and holy conference, and communion of Saints, do much i'll and quench the spirit: Whereas the daily and diligent use of all these, doth much increase, strengthen, stir up, and inflame it; whence must needs follow much peace and comfort. Now when you have gotten this holy Spirit, and have any proofs of the holy Spirits being in you, than you ought to rest satisfied in the Spirits witness to your spirit, your spirit should doubt no more. For even in this that God hath given you his spirit, the very being of it in you is a real proof, and the greatest confirmation that can be of your being instate of grace. For when you have this S●●●it; I You are o 1 joh. 2 27. anointed, what greater confirmation would you have of being made p Rev. 1. 6. Kings and Priest's too God. 2 You are also by this spirit q Eph. 4. ●0 sealed to the day of Redemption, what greater confirmation can there be of God's Covenant, and of his Will and Testament towards you. 3. It is likewise the t 2 Cor. 1. 22. Ephe. 14 Earnest of your inheritance, which giveth present being, and beginning to the Covenant, and bindeth to the perfect fulfilling it in its time, wherefore you are so surely Gods, when he hath given you his Spirit, that unless you can think he will lose his Spirit, the earnest which he gave you, you can have no cause to think that he will lose you, or not fulfil the promise of Salvation ma●● unto you, whereof his Spirit is the earnest, How the Spirit doth witness to a man that he is Go●s 〈…〉. and part of the Covenant. This Spirit doth witness to a man, that he is the child of God two ways. First, by immediate witness & suggestion. Secondly, by necessary inferences, by signs from the infallible fruits of the said spirit; by which later witness you may know the former to be a true testimony from God's spirit, the spirit of Adoption; and not from a spirit of error and presumption. For this spirit of Adoption is a spirit of a Z●ch 12. 10 grace and supplication, it is a spirit of b Isa 61. 3. godly sorrow, and it is a spirit of a Rom. 8. 26 * Act ● 8. Gal. 5. ●2. spiritual joy. Where it doth testify that you are God's children there it will give you new hearts, causing you to desire and endeavour Act. 24. 16 to live like God's children, in reverend fear and love, leading you in the right way. checking Isa. 30. 21. you, and calling you back out of the way of sin; stirring you up to prayer, with sighs, desires, and inward groans, at least making you to confess your sins, and to ask and hope for pardon in the name of CHRIST. And will still be putting you on to live like obedient children; giving you no quietif you do not. Thus much of the first and principal means of getting true peace and comfort. Secondly, If you would have the invaluable jewel of p●ace, then abstain as much as is possible, from the act of all gross, and from all presumptuous sins; and from the allowance of any sin. For the more sin, the more guilt; and the less sin, the less guilt: Now, the less guilt lieth upon the Conscience, the more peace of Conscience, the s Psa. 51. 14 more guilt, the less peace. Thirdly, When you fall into sin, (for who liveth and sinneth not) then with all speed affect your heart with godly sorrow for it, cause it to be a burden and a load, and weariness to the Conscience; but withal, affect your heart wi●h hope of mercy, forgiveness, and grace through Christ. Then with all humble submission you must seek unto GOD, the God of peace, but come to him by Christ jesus, the t Isa. 9 6. Prince of peace, upon whom lay the u Isa. 53. 5. chastisement of your peace. Ask mercy and forgiveness. Ask repentance, grace, and new obedience. Believe in Christ. If you do all this, than you come unto Christ, and unto God by Christ, according to his Commandment, and you have his sure promise, that c Mat. 11. 29. you shall have rest to your souls. This do, for d joh. 16. 33 in Christ only can you have peace. This true application of CHRIST'S blood, and satisfaction, will so e Heb. 9 14 sprinkle e Heb. 10 12 the Conscience, from the guilt of sin; that there shall remain f Heb. 10. 2▪ no more Conscience for sin, that is, no more guilt which shall draw upon you the wrath of God and eternal punishment for sin; whence must needs follow peace of Conscience; because the Conscience hath nothing to Heb. 9 Psal. 32 3, 4, 5. accuse you of, guiltiness being washed off by Christ's blood. As soon as David, after his foul sins, could come thus to God, his heart had ease. But when you have thus gotten a good and clear Conscience, How to keep the Conscience tender. See also Cap. 15. Sect. 2. at the end of it. take heed of defiling it again, or giving it any matter of unrest: Be as tender in keeping your Conscience unspotted, and unwounded as you are of the apple of your eye. Sin not against knowledge, and Conscience, and in any case smother not the good checks and watchwards of your Conscience. For if being washed, you do again defile it, this will cause new trouble of heart, and you must again apply yourselves to this last prescribed remedy. In the fourth place, CHRIST having taken upon him the burden of your sins, which was intolerable, you must take upon you, and submit unto the yoke of Mat. 11. 19 Christ's service, which is light and easy. You must endeavour to do whatsoever he hath commanded in his Word and Gospel, following his steps in all his imitable actions; in all humility and meekness, in all spiritual and heavenly mindedness. When you can thus subject yourselves to Christ in holiness, you shall have peace. For the holy Ghost saith, the work of Isa. 32. 17. righteousness is peace; and again saith, To be spiritually minded is Rom. 8. 6. peace, that is, bringeth with it peace. I comprehend CHRIST'S yoke of the Gospel in these three, Faith, Hope, and Love. As these three be in you and abound, in the same degrees shall peace be in you, and shall abound. Having Faith in Christ (saith Rom. 5. 1. the Apostle) we have peace with God. It is God that justifieth, Rom. 8. 33 who shall lay any thing to your charge? For justifying Faith is the ground and spring, from which only sound and true comfort doth flow. Hope will make you wait, and expect with patience for the accomplishment Rom. 8. 25 of GOD'S sure promises; whereby it will hold you as steady, and as sure from wrack of soul, as any Anchor can hold a ship; God doth therefore give hope, that it may be as an Anchor, sure and steadfast; Though while you are in the Sea of this world, it doth not keep you so quiet, but that you may be in part tossed and disquieted with the waves and billows of fear and doubt, to try the goodness of your vessel, and strength of your Anchor, and tackle; Yet you shall be sure not to make shipwreck of Faith and a good Conscience, if Heb. 6. 18. 19 you shall lay hold upon this hope set before you. And as for Love, They that love the Lord shall have peace, you must therefore love God, love his ordinances and his people; Love God with all your heart; Love your neighbours as yourselves, love God's Commandments For great peace shall they have (saith the Prophet) that love God's Law, and nothing shall offend Psal. 119. 165. them. Whosoever do thus take up Christ's yoke, and follow him, shall find rest to their souls; and Mat. 11. 29 peace shall be upon them, as upon the Israel of God. Gal. 6. 16. Fiftly, If you would have peace use all good means, whereby you may be oft put in remembrance of the exhortations and consolations of God. They in the Hebrews were therefore out of quiet, and ready to faint in their minds, both because they forgot the exhortation, which said, My son, Heb. 12 5. despise not the chastening of the Lord, etc. And because they forgot the consolation, which saith, Heb. 12. 6. Whom the LORD loveth, he chasteneth. Means of being put in mind of God's consolationss The principal means of being put in mind of GOD'S consolations, are these following. 1. You must be much Conversant in Scriptures, by reading, hearing, and meditating thereon. For they were all written to Rom. 15. 4. that end, that through patience and comfort of the Scriptures, you might have hope. The Scriptures of God, they are the very a Isa 12 3. Wells and b ●sa. 66. 11 Breasts of consolation and Salvation. The Law discovers sin, and by its threats against you, and by relating judgements executed upon others, doth drive you to Christ; The promises of the Gospel made Gal. 3. 24 to you, and the signification of the accomplishment thereof to others, do settle and confirm you in Christ, whereby your heart is filled with joy and consolations. The Gospel is called the c Rom. 10 15 Gospel of peace, and the Ministers of the Gospel are said to bring glad tidings of this peace, ●t is the bright shining light in the Gospel, which will d Luk. 1. 79 guide your feet in the way of peace. 2. Be much in good Company, especially in theirs, who are full of joy and peace in believing, whose example and counsel will mind you of joy and comfort, and will be of excellent use unto you, to establish you in peace. Sixtly, and lastly, Acquaint job 22. 21. 23. yourself with God, touching the course he useth to take with his children in bringing them to glory; Acquaint yourself with God also in praying much for peace, unto him who is the God of peace, the Father of mercies, and the God of all consolation; then shall you have peace, and much good shall be unto you. For it is GOD that Psal. 85. 8. speaketh peace to his people, wherefore assuredly his answer to him that asketh peace, will be an answer of peace, even this peace which passeth all understanding. GOD shall give you peace, and with it glory, even a glorious peace. Thus having directed my Pen not only to you in particular, in this tract of peace, but (sith it is judged fit to be public) both in this and the other directions, to a daily walk, unto all other that need and desire it, you may see the excellency of peace, together with the impediments, furtherances, and means of peace. Sh●nne the Impediments, improve the furtherances, and I dare assure you, that albeit in this life you may still feel a conflict between faith and doubting, between hope and fear, and between peace, and trouble of mind; yet in the end you Psal. 37. 37. shall have perfect peace; and in the mean time, though I cannot promise you to have always that peace which will afford you sense of joy; yet God hath promised, that you shall have that which shall keep your hearts and minds in Christ; And what would you have more? Thus I have endeavoured to satisfy your godly desire, I have of purpose written much in as few words as the points in hand would well bear; I did it the rather, not only because writing is tedious to me, but because I know that you are established already in these truths, wherefore these may be sufficient to help you unto distinct notions of the most necessary things that belong to a Christian life, and to put you in remembrance. I have omitted many allegations of Scriptures, and have forborn to write out most that are alleged. It was partly for haste, partly for mine own ease, and partly because it would have made this Book to be too big for a vade mecum to carry about with you; but I considered that you are much conversant, and well read in the Scriptures; and you may turn to the places, both in the line, and in the margin, for you will find, that, for the most part, the life of each point in hand lieth hid in the Text of the Scripture alleged. I thank God I have reaped much benefit to myself in studying, and Penning these directions. I pray God that ●ou may reap much good in reading of them. Now the God of Rom. 15. 13 Heb. 13. 20 21. hope fill you with all joy and peace in believing. And the God of peace that brought again from the dead our Lord jesus, that great Shepherd of the Sheep, by the blood of the everlasting Covenant, make you perfect in every good work to do his will, working in you that which is well pleasing in his sight, through jesus Christ, to whom be glory for ever and ever, Amen. A Table of the chief things observable in this BOOK. A DOubts of God's love, because of grievous Afflictions, removed. 554 In what cases God usually doth not Afflict his children. 559 The ends why God doth grievously Afflict his children. 563 A Caution in becoming All things to all men. 215 How to walk with God Alone. 184 Fit meditations when we Apparel ourselves. 21 Rules how to Apparel ourselves. 22 Cautious to the directions about Arising, and apparelling. 27 How to Awake with God. 19 Fit meditations when we Awake and arise. 21, 22 B Fitchow meditations at going to Bed, before sleep. 180 When a man loveth Brotherly. 234 Benefits of Brotherly love. 233 How Brotherly love is expressed. 235 Means to live and love Brotherly 239 Motives to Brotherly love, and communion of Saints. 242 C How a man should carry himself as before God, in his particular Calling. 55 Difference between Care, and Carefulness. 384 Adescription of lawful Care. ib. A description of Carefulness. ib. True properties of provident care, whereby it is differenced from Carefulness. 387, etc. When Cares of this life are inordinate. 393 Gods children should not take thought, or be careful about any thing. 396 dissuasives from carefulness. 399 Why no man should be Careful about earthly things. ibid. Why no man must care about success in any thing. 401 The evil effects of Caring about success in any thing. 405 Means to be free from Carefulness. 409 The condition of a true Christian, even when he hath sinned, differeth from that of a formal Christian, when he sinneth. 688 How a man should be have himself in all Company. 213 How a man should make good use to himself by all Company. 218 Means of good speech, and carriage in all Company. 225 Rules whereby a man may well order himself in evil Company. 228 How to be kept from infection of sin, by bad Company. 231 How to demean a man's self in good Company. 234 What is to be done after a man hath been in Company. 244 Motives to Brotherly love, and Communion of Saints. 242 How a man may know that he hath been sufficiently humbled, and prepared for Conversion. 630 None can know that the time of his Conversion is past. 542 None must be troubled, though they know not when, nor by whom they were Converted. 631 What grace God giveth in the first Conversion. 686 What Conversion and true repentance is, 474 Men over-gone with trouble of Conscience, are most unfit to judge of their own estate▪ 767 An excellent help to peace of Conscience in the former c●se▪ 765, etc. When the Conscience is troubled, it is good to lay it open to some faithful and skilful Christian. ibid. Rules touching opening a man's state to others when the Conscience is troubled. ibid. How to keep the Conscience tender. 480. & 679 How to walk as in God's sight, under Crosses in all adversity. 273 Rules how to pass by, or bear lighter Crosses. 274 Rules how to bear all Crosses. 275 Of bearing Crosses thankfully. 313 Of bearing Crosses fruitfully. ib D How to begin the Day well. 28, 29 How to walk in the sequel of the Day, after it is well begun. 53 How to end the Day well. 179 Reasons why naturally all are unwilling to Die. 585 Reasons why some are more fearful to Die than others. ibid. Causes why Christians are too unwilling to Die. 587 Helps against fear of Death. 588 Difference between the sinning of the regenerate and unregenerate. 688 E Rules for Eating, and drinking. 64 In what order a man should ascend to the knowledge of his Election. 518 Whence it is that the Elect may backeslide, and how far. 685 The Elect never fall from the first infused grace. 688 Some think they Endeavour to do well, yet do not. 324 What Endeavour is in general. ibid. Some think they Endeavour not, when yet they do. 326 What is true Endeavour. ibid. A man's Endeavour in some case● may be as true, when yet he cannot perform it, as in some other cases, when he can perform it to the full. 327 The excellency of Christian Experience. 126, 127. F An answer to them that question their Faith, because they want feeling. 590 Many do not feel they have Faith, because they feel not for it. 603 How a man may know that he hath Faith. 621 Reasons why many without cause think they have no Faith. 584 Many presume they have Faith, but have none. 614 Reason: for which many think they have Faith, but have not. 463 Who may Fall from grace, and how. 683 A regenerate man may Fall far back, but not quite away. 685 Grounds of difference between the Falls of men truly sanctified, and others. 688 Whence it is, that a true Convert cannot Fall quite away from grace. 695 Of Religious Fasting. 68 A general Reason of Fasting. 72 Reasons why the body must be afflicted in Fasting. 73 Reasons why the soul must be afflicted in Fasting. 74 Who are to keep a public Fast 76 Who may keep a private Fast. 77 How oft we must Fast. 78 How long we must Fast. 80 Preparation to a Fast. 82 How to keep a Religious Fast. 84, etc. What to do when a man is interrupted in his private Fast. 142 Motives to oft Fasting. 143 Directions what is to be done after a Fast. 145 Cautions touching Fasting. 146 Needful fear before conversion 485 Holy Fear after conversion. 486 Causeless Fear. 488 The kinds of causeless Fears. ibid. Strange effects of Fears rising from natural distempers. 489 There is some difference between the regenerate in those Fears which arise from melancholy, & others 490 Difference between those Fears which arise chiefly from melancholy, and those which arise from trouble of conscience. ibid. Grounds of false Fears. 495 Fear of punishment must be turned into trouble for sin. 498 Fears of sinning against the holy Ghost, removed. 527 Fear that because the heart condemneth, God will condemn much more, removed. 529 Fear of being reprobates, removed. 531 Fear that God will not have mercy, because they have let pass the time of their Conversion, removed. 540 Fears arising from doubts of God's love, removed. 576, etc. Fears through conceit of being in worse case than any other, removed, 561 Fears that God loveth them not, because they think their prayers are rejected, removed. 576 Fears from doubting of faith, removed. 581 Fears of not being sanctified, because they think they were never sufficiently humbled, nor have repent, removed. 626 Reasons why some feel more sense of Fear and horror, in their first conversion, than others. 627 Fears that a man is not sanctified, because he is pestered with worse thoughts than ever, removed. 637 Fears of not being sanctified, because of falling into gross sins, removed. 656 Fears that they are not sanctified, because of sense of dulness, and deadnessein spiritual duties, removed. 665 Fears of not being sanctified, because of sudden dulness, after fresh feeling comforts, removed. 670 Fears of not being sanctified, because outgone by others, removed. 671 Fears of not being sanctified, because of hardness of heart, removed. 677 Fears of falling away from grace, removed. 681, etc. Fears taken from thinking the heart is deceitful, removed. 727 Fears, from present fainting, removed. ibid. Fears because we do not our part, removed. 729 Fear from want of such graces, where of God hath absolutely promised, removed. 676 Fears, through want of peace of Sanctification, removed. 744 G Convincing reason's to prove that there is a God. 647 God doth never wholly forsake his children. 566 Once, and ever in state of Grace. 685 Reasons why man being once in state of grace, can never fall quite from it. 701 Reasons why many think they have less grace now, than in their first conversion, but mistake. 714 H What is the cause of Hypocrites well-doing. 341 dissuasives from hypocrisy. 361 365 Means against hypocrisy. 373 Grounds of false hope discovered, and removed. 444 I Means to strengthen the Inner man. 133 Rules to direct Inferiors. 62 Causes of error in judging of a man's state. 754 Of judging and condemning of a man's self. 126 L ATable of Duties commanded, and of Vices forbidden in the Moral Law. 90, etc. No man must abuse Christ's lenity. 620 Signs to know when God giveth good things in love. 265 Directions for sanctisying the Lords day. 147 M What Meditation is. 195 The distinct acts and parts of Meditation. 198 Rules for meditation. 202 Cautions about the matter of meditation. 203 Motives persuading to meditation. 211 Means of Mortification. 131 O When it is that a man obeyeth out of conscience, and love to Christ. 340 Weakest performance of duties is less dangerous than whole omissions. 551 P A description of Christian Patience. 286 Inducements to patience. 286, 287 Means of Christian patience. 288 Upon what grounds, arguments may be taken to work the heart to patience. 291, 292 What peace is in general. 414 The peace of GOD explained and magnified by the opening of Philip. 4. 6. 7. 415 The different sorts of peace of God. 421 Reasons proving the excellency of the peace of God. 432 The impediments of peace. 437 Whence presumption, and false peace doth arise. 441 Signs of false hope and false peace. 476 An excellent help to peace of conscience. 765 Means to get and keep true peace. ibid. How to know in time of peace to hold out in time of persecution. 725 How to be kept from dastardly fear in time of persecution. 723 Reasons of due preparation of the heart to prayer. 32 How to be disposeà in the act of prayer. 35 God heareth prayer many ways. 578 Cautions to be observed in preparation, and in prayer. 37 Signs of distempered thoughts through worldly business to prayer. 42 Remedies against distempered thoughts in preparation, and in prayer. 43 How to know, when thoughts of worldly business are distractful in preparation, & in prayer. 45 Remedies against the said distractions in preparation, and in prayer. 47 Pride is a manifest hindrance of Christi●● Comfort. 764, 765 Grounds of presumption discovered and removed. 437. unto 481 Rules of holy carriage in prosperity, and when men have good success. 245, 246 Good effects of prosperity. 247 Doubts of God's love, because men prosper, removed. 559 Presumption of God's love, because they prosper, removed. 448 Presumption ariseth either from false grounds of hope, or from true grounds misapplyed. 442 Presumption that God will save a man because he made him, removed. 444 Presumption of escaping Hell, because men think they have it in this life, removed. 445 Presumption they shall ever be well, because hither to they have escaped evil, removed. 446 Presumption they shall be saved, because as great sinners as they have been saved, removed. 450 Presumption of Salvation, by Pope's Pardons, penance, and merit of works, removed. 452 Presumption of salvation, because God is merciful, removed. 454 Presumption from universal Redemption, removed. 456 Presumption of Salvation, because as men think their faith and repentance is good, when it is not, removed. 462 Presumption of repenting hereafter, removed. 475 R How to read the Word profitably. 187 Who must read the Scriptures. 188 None must forbear reading of Scripture, because of the difficulty of it. 191 How to read and not wrest, or mistake Scripture. 190 Motives to read Scripture. 194 A caution touching private reading. 195 How to read men's writings profitably. 194 A Christian must be well read in the book of his Conscience. 206 207 How to attain Reconciliation and Reformation. 128 What is the best Recreation. 64 The Gospel is the means of Reconciliation and Reformation. 128 A truly regenerate man may fall far back, though not quite away. 685 Great difference between the sins of the regenerate, and unregenerate. 688 The regenerate never looseth the first infused habit of grace. ibid. No man can know certainly in this life that he is a Reprobate. 517 S Doubts of Sanctification from fear of having not repent, removed. 660 Doubts of Sanctification from being outgone by others, removed. 671 Doubts of Sanctification through dulness in spiritual duties, removed. 665 Doubts of Sanctification from sudden dulness after comforts, removed. 670 Doubts of Sanctification through sense of hardness of heart, removed 677 An old devise of Satan, to make a man think his own case worse than that of any others. 573 How to know that a man's persuasion that he is in state of salvation, or damnation, is a delusion of Satan, oris according to the truth from God's gracious Spirit 754. 755 & 778 How Satan's evil suggestions may be known from man's own evil thoughts. 639 Satan's malice and cunning in casting in blasphemous thoughts. 632 Rules of Singing unto edification. 241 Accusation and aggravation of Sin. 118 Reasons proving that Sin cannot be unpardonable, because of the greatness of it. 501 Sins after as well as before conversion pardonable. 507 Why the unpardonable Sin is called the Sin against the holy Ghost. 527 Why the Sin against the holy Ghost is unpardovable. ibid. A description of the Sin against the holy Ghost. 526 How to be sure that a man hath not sinned against the holy Ghost. 527 Reasons proving infallibly, that the Scriptures are the Word of God. 651 In what cases a m●n may speak of others evils, and yet speak not evil. 222 Means to obtain, and keep the Spirit of God. ●74 H●w God's Spirit doth ●…o man's Spirit, that he is God● child. 778 Rules for Sporting. 66 A man may Suffer for Christ two ways. 308 Rules for Superiors, and Governors. 58 Means whereby Superiors may contain inferiors in their duty. 59 Means to keep Superiors from abusing their authority. 61 T● How to be armed against temptations unnatural and inhuman. 653 Why God is to be Thanked, and praised. 247 What praise and Thanks is, and wherein they differ. 249 What is requisite in praise, and Thanks. 250 Motives to Thankfulness. 254 Impediments to Thanks. 256, 257 Furtherance to Thanks. 259 How a man is to give proof of his Thanks. 269 Difference between Terrors of Conscience, that prepare to conversion, and those which are the beginning of hellish Torments. 631 Reasons why worse thoughts may be cast into a man after, then before his Conversion. 644 Reasons why God may permit Satan to cast into his Children most vile Thoughts. 645 How to be armed against blasphemous Thoughts. 646, 647 How to be kept from the hurt of Devilish Thoughts. 654, 655 Difference between Trouble rising from bodily distempers, and that of Trouble of Conscience. 490 Troubles through want of peace of Sanctification, removed. 744 V dissuasives from Unthankfulness. 25● Of Uprightness. 31● Reasons why a man should be Upright. 317 A description of Christian Uprightness. 319, 320 Three acts inseparable from Uprightness. 322 A twofold Uprightness. 328 Rules directing how to judge of Uprightness. 329 Uprightness is not perfect in this life. 330 A few Upright or hypocritical actions, do not prove a man to be Upright, or an hypocrite. ibid. Inward Uprightness will always show itself in outward righteousness. 332 Signs of Uprightness, and whence they are taken. 332 Questions about judging of Uprightness answered. 354 In what cases Uprightness is hardly discerned. 355 A Caution in judging of Uprightness by many marks. 356 Motives to Uprightness. 367 Means against Hypocrisy, and for Uprightness. 373 The graces which breed and nourish Uprightness▪ 276 W Christians must Walk with God. 4 What it is to Walk with God. 4 How many things concur in walking with God. 6 Reasons why we should Walk with God. 9 Man's walking with God must be always. 1● Reasons why a man should walk with God at all times. 17 With what manner of will and consent, a man receiveth Christ by Faith. 61● The end of the Contents. FINIS.