Circumspect WALKING: Describing the several Rules, as so many several Steps in the way of Wisdom.  
Gathered into this short manuel, by THO. TAYLOR, Preacher of God's word at Aldermanburic Church in London.  GAL. 6. 16. 
As many as walk according to this rule, peace shall be upon them, and mercy, and upon the Israel of God.  
LONDON, Printed for james Boler, dwelling in Paul's Churchyard at the sign of the Marigold. 1631.   

TO THE RIGHT Honourable and learned Knight, Sir ROBERT NANTON, one of the principal Secretaries unto his Excellent Majesty, and of his Majesty's Honourable Privy Counsel; All the blessings of this life, and a better.  
SIR,  
THat which Solomon teacheth in that one Aphorism often repeated; wanted not apparent weight and moments of reason: saying, that in the prosperity of the righteous, 
Pro. 11. 10. and 29. 2.  the City rejoiceth: for God being in covenant with them, for their sakes doth good to such, as are joined in the same society with them: for one joseph all Potiphers' house was blessed; and for one Paul, all that are in the ship with him are saved: yea, good and virtuous men by their presence, as Lot in Sodom; by their prayers, as Moses in the breach; and by their prudent Counsel, as that poor wise man, 
Eccl. 9 15.  withstand the judgements of God, and save the City: for had there been found one good man, all jerusalem had been spared for his sake. Again, virtuous men advanced, will confer all their honour and grace to the public good: they live not to themselves and theirs, but take in the Church and Commonwealth, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  as fellow-Commoners of all their goodness. Mordecai's authority wrought public deliverance to the whole Church, and Joseph's advancement sustained the whole land, by opening the garners in time of famine. The honour of one good man shall be the grace of all good men; his power the strength of many; his greatness the raising of many: as when one Mordecai is raised, 
Esse● 8. 6  light, and joy, and gladness, and honour, came to all the jews. Further, good men honoured by God, will honour God again, and withstand his dishonour: they will (to their power) provide that God's worship be erected, that his Sabbaths be sanctified, that true religion be maintained, that falsehood and errors be suppressed, that public peace be not disturbed, that common justice be not perverted, lest God's favour be discontinued, and his judgements let in. Whence they are to be esteemed the strongest towers, 
Sine pi●s ce●tu●lex murus rebus seruandis par●● est  the thickest walls, the most impregnable forts, the surest muniments, and the stoutest horsemen and Chariots of their Country: yea, the Wise man in one word saith much more, 
Pro. 10. 25. justus fundamentum mundi.  that the Righteous is a sure foundation, upholding the whole world.  
But why write I this, or to your Honour? surely as one who ever reverenced your worthy parts. I could not but crave leave to express myself one of the City, rejoicing and praising God in your honour's prosperity and advancement: and the rather, because myself was an eyewitness how God led you through some of your younger years, which were so studiously and commendably passed, as this your latter time fitly answereth that expectation which was then conceived of you.  
You were then dear to our common mother that famous University of Cambridge; which for your eloquence and grace of speech and persuasion, appointed you her Orator: for your wisdom and gravity in government, chose you her Proctor: for your soundness in all kind of fruitful and commendable literature, tendered you all her honours and degrees: and for your sober, studious, and virtuous conversation worthily held now her great Ornament. And now as riper for greater employments, the same God (whose privilege it is to dispense promotions, for he pulleth down one and setteth up another) hath moved his Majesty not only to set your seat among the honouroble, but to admit you (as it were) into his breast, and betrust you with the secrets of this great state and Kingdom: an office not more ancient than honourable, befitting only men of rarest wisdom, fidelity, and fitness to stand before so great, so wise a King. This was a most honourable office among the most ancient Kings of Israel: for King David had his two principal Secretaries, 
2 Sam. 8. 17  Seraiah and jehonatham, 
2 Chro. 27. 32.  whom the text commendeth for a man of counsel and understanding: and King Solomon his son had other two, Elihoreph and Ahiah, 
1 King. 4. 3  who were in chief place near the King. We read also of Shebna, 
2 Kin. 18. 1●  principal Secretary to King Hezekiah, of whom junius saith; he was fecundus à rege. Now your place being a service of such honour under his Majesty, cannot be without an answerable weight and charge. Your Honour easily conceiveth that the Lord chargeth you with a chief care of honouring him, who hath honoured you: that you stand charged to his Majesty with great trust and fidelity: that the Church expecteth that by your authority, you should promote her causes, and stand in the maintenance of pure religion: that the Commonwealth claimeth her part in you, for the preservation of peace within her walls, and prosperity within her palaces: that the University looketh you should advance her just causes, promote learning, and encourage her students, by helping them into the rooms of the ignorant and unlearned Ministers: in a word, 
Pro. 11. 11.  that the whole City hopeth to be exalted by the prosperity of the righteous.  
And now if your Honour's thankful heart shall call upon you, and say, Quid retribuam domino? you will easily fall into frequent thoughts and desires, 
Tota vita Christiani ●anctum desiderium est. Aug. in joh. tract 4.  of discharging all this expectation. This shall be happily done, if you shall choose about you the wisest Counsellors, for the happy and prudent carriage of your great affairs, imitating herein that peerless pattern of wisdom, Solomon himself, who notwithstanding his extraordinary measure of wisdom, chose unto himself, selectissimum sena●um, a bench of most wise and grave Counsellors, whose counsel Rehoboam after despised. The best counsellor is that great Counsellor, 
Esa. 9  who is daily to be consulted by fervent prayer. The next is the word of God, which as it giveth no less certain direction in difficult cases, than the Oracle did unto Israel, or then did the pillar of the cloud, and of fire by day and night for their motion or station, while they passed through the wilderness: so the daily consulling with God's statutes, by reading and meditation (as with so many learned counsellors) made holy David wiser than the aged, 
Psa. 119. 98 99, 100  than the learned, than the Princes, than his adversaries. 
josh. 1. 8.  And if joshuah would prosper and have good success in his high enterprises, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  he must keep him to the Book of the Law, and not depart from it. The fear of God is wisdom, and the next wisdom to that, is to converse and consult with such as do fear God, 
Pro. 10. 32.  whose lips speak just and good things: whereby a man shall become both wiser and better. This is the high way to attain and retain grace and reputation with God and good men; for this is an inheritance not gotten with greatness, but with goodness: the former cannot force or compel affections, the latter sweetly draws and allures them: the former may procure flattery and applause, the latter only yieldeth true honour and sound comfort.  
Might I add but one grain to your godly care, by this olittle direction, with which If ●●fer my most inward affections, I have my expeation. I know well your Honour's sufficiency, even in this kind, above many of my profession, to furnish yourself with divine directions, if your leisure or weighty affairs would permit you to set them down: yet I assure myself, your Honour will not refuse the help of such, as are at more leisure to gather them, and humbly offer them unto your hand. I was also more presumptuous to offer these lines unto your view, because I conceived that the rules of Christian prudence and circumspection, could not be more sitly directed, nor be better welcome, than to so prudent and circumspect a parsonage. In which assurance I rest, commending your Honours further happiness and prosperity to him, who is an exceeding great reward, abundantly able to fill your heart with grace, to crown your days with blessing, and finish them with comfort, life and immortality. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Your Honours, to be commanded, THO. TAYLOR.   
EPHES. 5. 15. Take heed therefore that ye walk circumspectly, not as fools, but as wise. 
CHAP. I.  
The ground of the ensuing Treatise.  
THE APOSTLE in the former words, had under a comparison of light and darkness, excited the Ephesians to holy conversation, and to hate such obscene and filthy courses, as were found with the workers of darkness. Now he speaks in plain terms, that which before he enfolded in comparisons: Seeing ye are light, and in the light, wherein all things are manifest, see ye walk circumspectly, etc. In which words are,  
First, a duty propounded, Circumspect walking, which in the first word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is straightly charged upon every Christian.  
Secondly, the expounding of that duty, not as fools, but as wise.  
And the words run, as if the holy Apostle had in other terms said thus; You that are believers, sons of the light, aught as by your light, to check and control, yea, and discover other men's sins and ●orruptions: so also to be ●s unblameable, yea, and lightsome in yourselves, ●s possibly may be: 
Strict and accurate walking, not wartanted only, but necessarily enforced in the Scriptures▪  and ●herfore take heed of your twne walking, and see it be circumspect. Briefly thus;  
Every Christian man must walk warily, and circumspectly: or, The course of Christianity must be a circumspect walking. For so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies, an accurate, and a strict walking; or an exquisite course. So it is used, Luk. 1. 3. It seemed good to me, when I had accurately searched all things: and, Mat. 2. 8. Herod charged the wise men thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 search exquisitively and most diligently of the babe: and, Act. 22. v. 3. Paul professeth he was brought up, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, according to the exact manner of the Law.   

CHAP. II.  
What circumspect walking is, and wherein it consisteth.  
Out of which so substantial a ground, it shall be worth our labour to inquire what this circumspect walking is: 
Christian circumspection what it is not.  for we may not conceive it as any carnal craft and policy, by which a man is wary to save his goods, and outward estate: as many crafty heads and worldlings ●ast about, and continually contrive with all wariness to save themselves, ●nd their profits: and he ●ust rise early that can get he better of them in any bargain. Neither is this circumspection any such po●cie and wariness in matters of religion, as relin●uisheth any good duty to which it hath calling; or a●y practice of holiness, or outward profits and commodity; or to preserve outward peace and pleasures; as many crafty and deceitful Protestants, that ●re so circumspect, as they will profess a religion which shall cost them nothing. Neither is this circumspection in any thing ● contrary, or cross to tha● done-like simplicity, and Christian innocence ● which is the ornament o● holy profession. But is ● careful and exact proceeding in the ways of God, 
What it is  according to the rules of God: even a● a workman most exactly fitteth his work by the l●uell and rule, and depart not from it.  
Now to this circumspection, 
And in what.  are four things required:  
1. A knowledge of th● right way, 
To circumspect walking four things required.  which is as th● light, guiding him to set every foot safely. For let ●man be never so circumspect and wary, if he be 〈◊〉 the night without a light● and without a guide, he can never walk securely and safe. The word is the lantern: and, the Commandment is the light. And, when wisdom enters into the heart, and knowledge delighteth the soul, then shall counsel preserve thee, and understanding shall keep thee, and deliver thee from the evil way, Prou. 2. 11, 12.  
2. A diligent watch and care to keep from all extremities, to turn neither to the right hand, nor to the left. For it is hard to keep a mean, we being very propense to extremes. Satan cares not so he can conquer us, whether it be by curiosity, or by carelessness: whether he can keep us out of the Church, or cast us out by our own conceits: whether he can keep us so cold, as no good thing greatly affects us, or whether he can make us boil over with unbridled zeal, that because we cannot have all the good we would, we will refuse a great deal of good we might have. A circumspect Christian will distinguish good from evil, and not refuse good for evil; for that is an extremity.  
3. An holy jealousy and suspicion, lest the heart be deceived through the deceitfulness of sin. The most simple-hearted Christian is a most wary man, that is, of his own hearts slipperiness, suspecting himself in all things, fearing in all things lest he may not offend God. He knoweth sin lies in ambush, and suspects the insinuations of it. As he that is very circumspect for the world, is most suspicious of others, lest they overreach and beguile him: so one that is most circumspect for heaven, doth more suspect himself than any other.  
4. A provident walking, by which a man is able to foresee future danger and evils, to prevent them, and provide for such things as may best bestead him in the way. Thus Solomon speaks of the circumspect and prudent Christian, that he foresees the plague and hides himself: and learns of the emmet to provide in summer for winter. This property of circumspection we see in the wise Virgins, that prepared oil in time. All these are inseparable properties of a provident and circumspect walking.  
Which is enjoined us in sundry other places of Scripture: as, Prov. 4. 26. Ponder the path of thy feet, and let all thy ways be ordered aright. Matth. 10. 16. Be wise as serpents. This serpentine wisdom is nothing else but Christian circumspection. Heb. 12. 13. Make right steps unto your feet, as good runners, who not only speed themselves in the way, but are wary to keep the right way, which they know is the shortest, and so carefully observe every step and every advantage.   

CHAP. III.  
Of the next words of the Apostle, further explaining circumspect walking. Not as unwise, but as wise.]  
THe Apostle here expoundeth what he meaneth by circumspect walking; namely, a wise ordering of a man's self according to the rules of Christian prudence. For wisdom is twofold; either worldly and carnal, or else heavenly and spiritual.  
This distinction is the holy Ghosts own, in jam. 3. 15. 17. where both of them are at large described. Our text speaketh of spiritual and heavenly wisdom: which is such a gift of God, as both directeth and effecteth, 
True wisdom, what it is.  or causeth a man to do that which is acceptable and pleasing unto God. Wherein it is much distinguished from humane wisdom, which is merely contemplative knowledge; but this is an active knowledge, giving rules and guidance in practice and action: Eccl. 10. 10. The excellency to direct a thing is wisdom. As a Coachman in a coach, so spiritual wisdom in the heart, order the whole motion of a Christian in all his ways.  
The connexion implies, that Those be the wisest men, 
They are wisest men that walk most strictly.  that walk most exactly. Prou. 14. 8. The wisdom of the prudent is to understand his way. Deut. 4. 6. Keep them, and do them: for this is your wisdom, and your understanding in the sight of the people:— Only this is a wise people, and understanding. Pro. 23. 19 O thou my son, hear and be wise, and guide thy heart in the way.   

CHAP. FOUR  
Proving strict walking to be the wisest walking.  
1. HE that is but a little acquainted with the Scriptures, shall easily observe that he who walks most strictly according to God's word, is led by God's wisdom, which makes him discern between good and evil, and so walketh at a certain, by a most right and constant rule and direction: so as you shall find him square and stable of good judgement, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist.  and sound resolution in the things he is about. He is the wisest man that follows the wisest guide: But what man is he that feareth the Lord? that is, walketh exactly: Him will the Lord teach the way that he shall choose, Psal. 25. 12. Whereas it is a just punishment of carelessness, to wander as vagrants and unsettled persons in the way of religion, and grounds of Christianity; and to be tossed and tumbled every way with the waves of inconstancy, and doubtfulness in every thing, for want of sound information and judgement in the ways of God: & needs must such be as wavering in their practice, as in their judgement.  
2. He is the wisest man, that being to journey takes the safest, shortest, cleanest, and most lightsome way: But so doth he that walks most strictly, and circumspectly; he only walks safely, because he walks sincerely; whereas in declining Gods ways but a little, there can be nothing but fears without, and terrors within, and danger on every side, which nothing but uprightness can fence out. So who can deny but God himself hath described the rightest, and so the shortest way to heaven, which is the way over which he holds his own light? And howsoever many aspersions and foul things be cast upon it, yet this is the only clean way of holiness and innocence, that leadeth to the Holy of Holies, into which no unclean person or thing can enter.  
3. He is the wisest man, whose words and actions being scanned most narrowly will abide the trial: But thus must needs his words and actions be found, that is most exact, and stands most strictly the word. So David saith, Then shall ●not be confounded when I have respect to all thy Commandments, Psal. 119. 6. and job 31. 35. the Almighty will witness for me, though mine enemies write a book against me. Let the enemies of grace, slander, reproach, and traduce for a time the ways of Gods righteous servants, he will make their righteousness break out as the light, 
Psal. 37. 5.  and time shall show they were not so overshot as the world deemed. For, standing straight to the word, they may truly say with jeremy, Lord, if I be deceived, thou and thy Word hath deceived me.  
4. He is the wisest man that best acquits himself in all estates: But he that walks precisely according to the directions of the Word, shall most handsomely demean himself in all estates. If God give prosperity to a wicked man, it drowns him: Ease slayeth the foolish: 
Prou. 1. 32.  But this man useth it warily, without pride or insolency; he is taught to use the world weanedly, 
1 Cor. 7. 31  as not using it. If he be in adversity, which sinks the sinner, this man bears it without impatience or murmuring, yea, he makes himself a great gainer by it. God's word fits him for every estate: he can want, 
Phil. 4. 12.  and abound; he is for peace or war, for sickness or health, for life or death: no evil tidings can make him afraid. As a wise man he hath rule and power over his affections, and is free from unruly passions.  
5. He is the wisest man that taketh the best course for his own preferment: But so doth he that walketh most exactly: 
1 Tim. 6. 6.  Godliness is the greatest gain. This man is ever in the way of preferment, he stands still in the presence of God, lives continually in his eye; by constant honouring of him, he is coming into place of great honour, and great honour is coming upon him. He hath wealth and riches, and is still storing up as one covetous for heaven, is ever increasing in grace and glory.  
6. He is the wisest man that can give others the best and wisest counsel: But who is so well able to give advice, as he that is best acquainted with the ways of God? If experienced counsel be the best, who so fit as he, who hath tasted how good God is: 
1 Pet. 2. 3.  Who so able as he, whom God hath stored with wisdom, such as hath wound him out of many troubles, such as brought into his hands so rich a stock, and revenue of grace, and made him a pattern and example of piety and virtue to many other?  
Which if it be so, 
Such as charge strict walking of silliness and folly, do● it with greater folly.  than we might take occasion to reprove such as charge God's people with simplicity and foolishness, and condemn them of much madness, in that they go in a way unknown, uncouth, and contrary to the world. They cannot walk in the dirty path of sinful pleasures, nor by the crooked rule of carnal policy, nor make the fashion of the world the measure of their conformity: but are content to walk in the strait way unto eternal life; 
Luk. 1●. 34  which the foolish world counts foolishness, and a simple silliness: but with greater folly: For God and his word approve them as the wisest men in the world, and so denominateth them, wise Virgins, wise servants, wise merchants, etc. And our text calls them fools that walk not circumspectly.   

CHAP. V.  
Describing some means to attain this wisdom.  
NOw before we pass this point, it shall not be amiss to direct the Reader by the way to some means to attain this wisdom, 
Means of spiritual wisdom.  to walk exactly: as,  
1. A diligent and frequent use & acquaintance in the word of God, 
1. Acquaintance with the Scriptures.  as men become wise Politicians by often using the book of statutes. This law of God, hath God's wisdom contained in it, and makes us truly wise for the matter and measure, as God would have us. Hence the holy Ghost every where calls foolish men, to give ear to understanding, and to hear the words of wisdom, Prou. 8. 5, 6. and v. 33. Hear instruction, and be wise. Neither must we hear till we get a smattering knowledge of some general grounds of religion, in which most rest themselves; but to understand the whole will of God, which is our rule: and not only to understand it, but to apply it to our several occasions, that it may not only be light in itself, but a lantern to our feet, 
Ps. 119. 115  and that in all our steps. This is the high privilege of the Scripture above all writings, that these alone are able to make men wise to salvation, 2 Tim. 3. 15. Most men read humane histories, men's sayings and writings, politic essays, and observations of prudent men: and this furnisheth them with some model of humane and earthly wisdom: But only the wisdom of God's word, can make us truly wise to salvation; without which all the wisest Gentiles, professing wisdom, and abounding mortalities, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  proved stark fools, Rom. 1. 22. Cast God's book of wisdom aside, thou shalt prove a fool in the end.  
2. Meditation 
2. Meditation.  of that a man hears and reads: for, to be wise, we must not only receive the ingrahted word, jam. 1. 21. but keep it, Luk. 11. 28. Blessed are they that hear the word of God, and keep it. Now an especial way to keep the word, is meditation, which digests it into the several parts. Marry heard the sayings of Christ, and pondered them in her heart. And David used this means to become wise: yea, by constant meditation in the testimonies of God, he professeth how he became wiser than the prudent, than his teachers, than his ancients, than his enemies, Psal. 119. 97, 98, 99, 100 And the reason why many hear a long time, and are never the wiser, is because they never care to fasten it by meditation, and make it their own: but wise men will lay up knowledge, Prou. 10. 14.  
3. 
3. Embracing of admonition.  A loving and thankful embracing of admonition and rebuke. Prou. 9 8, 9 Rebuke a wise man, and he will love thee: Give admonion to the wise, and he will be the wiser: Teach a righteous man, and he will increase in learning: but rebuke a scorner, and he will hate thee: and, fools scorn admonition. And therefore we are commanded not to speak in the ears of a fool: for he despiseth the wisdom of our words, Pro. 23. 9 The way for a man to grow wise, is, daily to discover his own folly, and make use of their words, who would help him in this business. Thus David grew sensibly wiser by the reproof of Nathan, 
2 Sam. 12.  when he made him confess he had done very foolishly. This is Christian teachableness, when a man is apt to receive a reproof.  
4. 
4. Company of the wise.  Frequent the company of godly and wise men: for he that walks with the wise, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Theorg.  shall be wise, Prou. 13. 20. and 9 6. Forsake the foolish, and walk in the way of wisdom. In the company of the wise a man may be sure to do good, or take good: the lips of the righteous feed many: he will speak out of a good store-house; he will deal faithfully with his brother, to help his soul out of sin; his name from infamy, his person from scandal. Besides, he shall be resolved in doubts, encouraged in well-doing, and directed by such both by good instruction and good example.  
5. Be fervent in prayer: It is a spiritual wisdom, and a gift of the Spirit; therefore if any man lack wisdom, let him ask it of God, jam, 1. 5. It is wisdom from above, jam. 3. 17. This wisdom is not the birth and issue of great wits, and quick conceits, ●ut is seated in the heart ●hat is humble, and in sanctified souls, that are familiar with God, and frequent in prayer. For as Moses when he was long in the mount with God, his face shined when he came down: so those that continue in the mount of divine meditations and petitions, shall shine in wisdom & knowledge. How or whence got Solomon all that measure of wisdom (in which he was an eminent type of jesus Christ, in whom were hid treasures of wisdom) but because he asked it of God as his chief choice? And David in the 119. Psalm, makes no end of begging wisdom, understanding, good judgement from God; because he knew there was the fountain.  
These are the means that are set apart by God, for the attaining of wisdom. If we fail in them, let us blame ourselves, if folly eat us up.   

CHAP. VI  
Leading into the particular rules of Christian wisdom, with the general distribution of them.  
BEcause this wisdom is not a contemplative, but an active knowledge, we must acquaint ourselves with the precepts of it, to guide us to this exact walking, that the whole man may be led by the rules of Christian prudence in all things. This is that which the Apostle prayeth for the Colossians, cap. 1. v. 9 that they might be fulfilled with the knowledge of his will, and all wisdom in all things, to walk worthy of the Lord, and please him in all things. And because knowledge is of generals, and wisdom of particulars, therefore for our better direction, let us here consider some particular rules of spiritual wisdom grounded in God's word; which he must be careful of, that would walk not as unwise, but as wise; according to this Apostolical counsel.  
Rules of wisdom, concern 

1 God, and the things of God.  
Man 

himself; in his 

Inner man; 

1 Mind.  
2 Thoughts.  
3 Will.  
4 Conscience.  
5 Affections.    
Outward man, in his 

1 Calling.  
2 Estate, of 

Prosperity.  
Adversity.    
3 Speeches.  
4 Actions, in 

General, for 

Trial.  
Undertaking.    
Special, of 

1 Mercy. 

justice..  
Necessity.    
2 Indifferency, in 

General.  
Special, for 

Meat●.  
Sports.  
Apparel.              
Others in 

1 General, toward all.  
2 Special; 〈◊〉 

1 Good men.  
2 Euillmen▪ in, 

1 General.  
2 Special 

1 Scorners.  
2 Haters of ourselves.               

CHAP. VII.  
Rvles' of wisdom concerning God, 
Rules of wisdom concerning things of God.  and the things of God, are four.  
1. That God is to be loved above all, and that for himself, 
1. Love God as the chiefest good.  being the chief good. This is the scope of the whole first table, the first and the great commandment, Mark. 12. 33. To love God witb all the heart, all the understanding, all the soul, and all the strength, is more than all burnt offerings and sacrifices, as the Scribe confessed; whereupon the text infers he answered (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, cordaté,) discreetly, wisely, and that in Christ's judgement. This is wisdom, to give God the first place, first thoughts, first service, chief praise and precedency: 
Rom. 11. 36.  for, of him, and through him, and from him are all things.  
2. 
2. Purchase Christ above all gain.  Another chief point of spiritual wisdom in the things of God, is, to purchase Christ and remission of sins above all things in the world. The sound Christian is that wise merchant, that sells all to buy the pearl, that is, Christ and his righteousness: that wise builder, that lays Christ a sure foundation in his heart: He is of the number of those wise Virgins, that will be sure (what ever they lack) to furnish themselves of oil in their lamps to meet their bridegroom. Wisdom will procure the best commodities, 
Phil. 1. 21.  and chief gain, which is Christ both in life and death. Paul was a wise merchant, who esteemed all things dross and dung in comparison of Christ. So were the Disciples, saying, Master we have lest all and followed thee. 
〈…〉  So were the Martyrs, whom the world accounted simple fools, in following Christ with the loss of life and all. Happy is that soul, and filled with found and saving wisdom, that comes to Christ with this resolution, Master, thou hast the words of eternal life, and whither shall I go?  
3. 
3. Choose best things first.  Let us prefer in our election and choice things of higher nature, before things of inferior: for wisdom keeps a method, by which it ever subordinateth lower things to higher. This rule our Saviour prescribeth, Mat. 6. 33. First seek the Kingdom of God, and his righteousness, and then the things of this life▪ first provide for hea●en, and then for earth. By which rule of wisdom, 1. all profits and pleasures must give place to piety: for all is but piddling gain to godliness. 2. By this rule of wisdom, the special calling and trade of life must give place to the general calling, which is the trade of Christianity. 3. By this rule a Christian must choose to be rich in God and good works, rather than in the world: which because the rich man in the Gospel neglected, 
Luk. 12. 20  he is called fool for his labour. 4. By this rule we must with David, more affect one glimpse of God's favour and countenance, 
Psal. 4.  than all corn, wine, and oil, that is, the most necessary and delightful profits in the world. 5. By this rule we must make more account of pardon of sins locked up in our breasts, than of the whole treasury of a Kingdom in our chests. 6. By this rule we must esteem a grain of grace above a million of gold: and 7. a poor godly man above a wicked Prince: Eccles. 4. 13. Better is a wise child than an old foolish King; which will not be admonished.  
4. 
4▪ Fear Go● and keep his Commandments.  Fear ●od, and keep his Commandments: for this is the whole man, Eccles. 12. 13. This is to apply our hearts to wisdom, to set our hearts to keep God's Commandments, and do them: this is our wisdom, Deut. 4. 5. Who is a wise man among you, endued with knowledge? let him by good conversation show his works in meekness of wisdom, jam. 5. 13. A wise man will attend the mouth of the King, and will fear the danger of the law: so a wise Christian will walk in the law of the Lord, Psa. 119. 1. and will be sure to keep him to this rule and warrant contained in the word of God, Gal. 6. 16. And as a wise man is careful to keep his assurances and evidences for the certainty of his lands and earthly livelihoods, and is loath to forfeit any of them by failing in any of the conditions: So it is the wisdom of a godly man to keep the Word safely in his heart, which assureth him of his estate in heaven, and which he is loath to forfeit by failing in the conditions and clauses of it   

CHAP. VIII.  
Containing rules of wisdom concerning the innner man; and first of the mind, thoughts, and will.  
BEing to entreat of the rules of wisdom concerning man & the things of man, good order requireth that we begin with such as concern 1. ones self, and 2. others. They which concern a man's self, respect either the inner man, or the outward. The inner man in five particulars: 1. in his mind, 2. thoughts, 3. will, 4. conscience, and 5. affections.  
For the mind, 
Rules for the mind.  these rules of wisdom are necessary to be remembered.  
1. 
1. To enlighten it.  To furnish it with necessary, profitable, and humble knowledge: The man's eyes are in his head, Ecl. 2. 13. This is a wisdom to sobriety, Rom. 12. 13. where also the Apostle condemneth curiosity and conceitedness, which wastes out time, and brings infinite idle questions, wherein men presume above that which is meet. The Prophet David professed he meddled not with things too high for him. 
Psa 131. 1.  And the Apostle Paul desired after his conversion to know nothing but jesus Christ, 
1 Cor. 2. 2.  and him crucified. As for humbleness in knowledge, Solomon saith, The way of a fool is right in his own eyes, Pro. 12. 15. and, A wise man in his own conceit is more hopeless than a fool, Pro. 26. 12. 16. Our rule therefore must be to grow up in wisdom, and as we grow in knowledge, so to grow in humility: for the more sound knowledge a man attains, the more shall he see in himself to humble him.  
2. 
2. To dec● it.  To deck and adorn the mind with humility, holiness, modesty, shamefastness, etc. 1 Pet. 3. 4, 5. and, Col. 3. 12. As the elect of God, put on tender mercy, kindness, humbleness, and meekness▪ but above all things put on love, v. 14.  
The second sort of rules concerns a man's thoughts. 
Rules for the thoughts.  The general is in Pro. 4. 23. Keep thy heart with all diligence: for it is slippery and deceitful; more than necessary to watch and suspect it, and to set time apart to check and reclaim it. But for the better keeping of thy thoughts in order, think on these particulars: 
1. Give God the first thoughts  1. Give God thy first thoughts, that he may hold the chief part in thy heart: and this will sweetly relish the heart, and by estranging it from worldly impediments, fit it, and keep it in preparedness for all good occasions▪ Psa. 108. 1, 2, 3. David prepares his heart, and will awake early to praise the Lord: the way to walk safely and comfortably all the day, is first to reform that which is within.  
2. Examine 
2. Examine them whence they come and whither they go.  thy thoughts whence they come, and whither they go, and what they do in thee: By which means thou shalt banish a number of idle and wandeing thoughts, which like roving vagrants, being worth nothing, come ever to steal something, either time or grace: and so shalt thou make and keep room for better. And do this betime, because the first motions of sinful thoughts defile a man. This rule is in 2 Cor. 10. 5. to draw weapons against every strong imagination, that is exalted against the knowledge of Christ.  
3. 
3. Pull them from the world.  If thy thoughts concern the world, pull them back, keep them from the world, save as much as needs must for the moderate maintaining of thyself and thine, lest heavenly thoughts be drowned and hindered, 1 Tim. 6. 9 The reason is, because our hearts being earthly, do presently conceive a sweetness in earthly things, and are presently distracted from the love of the Creator, to the love of the creature. Now spiritual wisdom requireth, that we diminish the love of the creature, that we may in crease our love of the Creator. But, if they will run upon the world, then turn the course of them a little, to consider the vanity and misery of this evil world, the painted vizor of the pleasures of it, the uncertainty of life, the deceitfulness of riches, how they be not ours, what evils and encumbrances we have received from the world, what fools they have made us in treasuring on earth, whose home and expectation is in heaven.  
4. 
If they concern thyself or others, see they be humble.  If thy thoughts concern thyself, or others thy brethren, labour to think better of others than thyself: for thou seest no such thing in them as in thyself: Phil. 2. 3. Let every one esteem better of another than of himself. Yea, the more thou seemest to excel others in gifts, the more humble labour to be. An hard rule, and difficult to be practised: and therefore it is often commended to us, as Rom. 12. 16. Make yourselves equal to them of the lower sort▪ and elsewhere. For this purpose, conceive not only what thou hast received, but what thou wantest, and what good things thou art without: and then with Paul, say thou hast not yet attained to perfection. 
Phil. 3. 12.   
5. If thy thoughts concern any sin, 
5. If they concern sin. be sure it be to hate it  be sure it be to hate and reno●nce, to bewail and mourn for it, in thyself or others. For there is a slyness and subtlety in sin, which while we think of, it easily gaineth some tickling and consent, which at least hindereth that through-hatred that we ought to maintain against it.  
The third rule for the inner man concerneth the will, 
Rules for the will.  namely, 
Concurrence of our will with Gods will.  that our care must be, there be but one will between God and us: for so hath the Lord taught us to pray, Thy will be done. 1. Wherein soever God hath revealed his will to us, 
1. revealing.  in that we must rest. 2. Whatsoever his will determineth of us, 
2. determining.  that we we must account holy and just, whether with us or against us. 3. Whatsoever his will prescribeth to us, 
3. prescribing.  whether obedience to the law, or faith of the Gospel, we must hold ourselves fast bound in conscience unto it, let it seem never so cross to us, or contrary to his law, as Abraham did in offering his son. 4. Whatsoever his will disposeth to us, 
4 disposing.  prosperity or adversity, sickness or health, life or death, or whatsoever else; all is from a most wise hand, disposing every thing for the good and salvation of his elect, and so should be entertained. Thus Eli said, 
1 Sam. 3. 18.  It is the Lord, let him do what is good in his eyes: 
Esa. 39 8.  and Hezekiah, The word of the Lord is good, even when it threatened the overthrow of his house and Kingdom. So David, Psa. 39 9 I held my tongue, and said nothing, because thou Lord didst it: 
Ch. 1. v. 21  and job, The Lord giveth, and the Lord taketh, blessed be the name of the Lord.   

CHAP. IX.  
Rules for the conscience.  
THe fourth sort of rules for the inner man, concerns the conscience. 
Rules for the conscience.  1. Beware of doing any thing with a blind conscience. 
1. Beware of a blind conscience  A blind man swallows many a gnat, and a blind conscience swalloweth any sin. This is a wicked conscience, to which no sin so great shall come, but a man shall think he doth God good service in it, 
joh. 16. 2.  as Christ speaks of them that would s●ay his Disciples. Why do heathens persecute Christians, and Papists pursue Protestants even to death, but out of blind zeal and conscience, that they root out a false religion? And whatsoever a man doth by an erroneous and seduced conscience, is sin: the rule of conscience to heathens being the law of nature, and to the Church the law written, even the whole word of God as a pillar of cloud and fire to direct it in all the way to heaven. Therefore let the word of God dwell plenteously in you, in all wisdom, Col. 3. 16.  
2. Do nothing with a doubtful conscience: 
2. Do nothing with a doubting conscience.  for whatsoever is done with a scrupulous conscience, is sin, and is not only an offence of God, but of the conscience too, 
Conscientia nos animae. Tertul.  which is as a little God within us: for it is not of faith, nor obedience to the known will of God. Rom. 14. ult. He that doubteth, is condemned: because his action is not of faith. 
3. Get a good conscience above all things.  Therefore vers. 5. he saith, Let every man be fully persuaded in his mind.  
3. Labour to get a good conscience above all things. Act. 23. 1. I have endeavoured in all good conscience till this day. A pure conscience by nature hath no man, but made pure by the blood of Christ sprinkled upon it by faith, in that he hath obtained full remission of sin, and by his blood also merited the Spirit of Sanctification, by which the conscience of the believer is daily cleansed.  
4. 
4. Aim at a pure conscience.  Labour to get a pure conscience in all things. A man by observing many things, may get himself good credit, but a good conscience must be in all the things of God. 
joh. 18. 28.  The pharisees might not go into pilate's judgement hall, lest they should be polluted; and yet at the same time, they could dispense with their conscience, to crucify the Son of God, a sin defiling heaven and earth, whiles the Sun was ashamed, and the earth trembled at it. The Papists may not eat flesh in Lent, their consciences will not suffer them; but to kill Kings, and blow up Parliament-houses, their consciences give them good leave. Many Protestants will not steal, kill, commit the act of adultery: but their conscience can dispense with covetousness, unbridled anger wantonness, filthy speeches, etc. But if God's word be the same, so must the conscience: and he that serves God as Paul did in pure conscience, 2 Tim▪ 1. 3. will do so at all times, in all places and things, and will avoid sin in his closet as much as in mos● public meetings, yea, small sins as well as great.  
5. 
5. Keep diligently the goodness and purity of conscience by 2. things.  It is as great wisdom to keep things well, as to purchase them: therefore we must (if we would wall● wisely) be as careful to keep good conscience a● to obtain them: and thereunto observe two things▪ 1. Daily take away matte● of accusation, which is sin, by repentance. 2. Rather displease all men than thine own conscience, thy friends, thy family, thy rulers, nay, thy own self before thy conscience. So did Daniel and his fellows. So did Cyprian (as Augustine relates it) when the Emperor in the way to his execution said, Now I give thee space to consider whether thou wilt obey me in casting a grain into the fire, or be thus miserably slain: Nay (saith he) In re tam sanctâ deliberatio non habet locum: there needs no deliberation in this case. The like we read in the history of France: In the year 1572. presently after that tragical and perfidious slaughter and massacre of so many thousands of God's Saints by treacherous Papists, Charles the ninth King of France, called the Prince of Conde, and proposed to him this choice; Either to go to Mass, or to die presently, or to suffer perpetual imprisonment. His noble answer was, that by God's help he would never choose the first, and for either of the two latter, he left to the King's pleasure and Gods providence. Thus a good conscience makes a good choice for itself, choosing any thing rather than to offend God.   

CHAP. X.  
Rules of wisdom concerning the affections.  
THe fifth sort of rules for the inner man concerneth the affections, 
Rules concerning the affections.  and hath these particulars:  
1. 
1. Give God the chief affections.  Delight thyself in the Lord, and make him thy chief joy. Psal. 37. 4. For the object of our joy must not be carnal, but the Lord himself, apprehending him as Gen. 17. 1. el shaddi, almighty to save, all-sufficient to supply, and a large portion, our Sun, our shield, grace, and glory, Psal. 84. Solomon having tried his heart with all other delights, came at last to a recantation: and so do all God's children, and say, Lord lift thou up the light of thy countenance upon us, Psal. 4.  
2. 
2. Affect all other things in God, and for God.  Labour to affect all other things in God, and for God, nothing like him, much less above him, or against him: Psal. 34. 8. Taste and see how good God is; that is, in all things labour to find the sweetness of God in all his creatures, and all his actions. A wise man will not insist in the gift, but look to the giver, whose love he prizeth more than the token of it. If any affection make us unfit to pray, or any way thrust us from God, it is carnal.  
3. 
3. Fix them more upon heavenly things, than earthly.  Let us labour to get our affections more to heaven than earth: Col. 3. 2. Set your affections on things which are above, and not on things which are on earth: where we see plainly, that these two cannot both have the affections set on them, no more than two Masters served at once: 
Mat. 6. 24  as also that it is not enough to affect heavenly things, but also with chief affection and care, 
ver. 33.  in the first place. Hence is that ordinary rule, that spiritual things must be affected and asked simply, being simply good, but temporal with limitation, as being but conditionally good.  
4. Fear the evil of sin more than the evil of punishment, 
4. Fear evil of sin, more than of suffering.  because the evil of sin is more evil. Sin is simply evil, and so is nothing else, no not the punishment of it. A wise man should rather choose hell than God's offence: for there is nothing but sin which God hateth, and we ought to hate nothing so much: sin directly resisteth God's glory, but punishment makes for it in the manifestation of his justice.  
5. 
5. Commiserate the afflicted estate of our brethren.  Be affectionate one in the case and condition of another. In case of spiritual misery, sin, weakness, humane frailty: Be tender hearted one to another, even as God for Christ's sake forgave you, Eph. 4. 32. so Col. 3. 12. Now beloved, as the elect of God put on tender mercy, kindness, etc. one to another. And in the temporal miseries of our brethren, put on bowels of compassion, be not without natural affection, forget not Joseph's affliction; 
Amos 6. 6.  but lend, give, cloth, feed, protect from violence, and turn not thine eyes from thine own flesh. The phrase (bowels of mercy) shows that all our mercy must be from within, even from the tender compassions of the estate of our brother: and the same in Isa. 58. 10. that we power out our souls to the needy: that is, our souls must first be merciful, and then our mercies will be plentiful, which is noted in the word pouring.   

CHAP. XI.  
Rules of wisdom for the outward man, and first concerning his calling.  
NOw we come to such rules of wisdom, as whereby the outward man is to be ordered, that we may walk (both toward ourselves, and others) not as unwise,▪ but as wise, and that by the wisdom which is from above. And these rules concern, 1. his calling, 2. his estate, 3. his words, 4. his actions.  
Directions to walk wisely in his course and calling are these: 
Rules fo● the special calling.   
1. 
1. Live in a lawful calling.  Seeing the calling is a part of Christian obedience, and duty to God, a Christian may neither live out of a calling, nor in any calling not warranted by God's word. For if God set us in our callings, he promiseth both to be with us in them, and to give us good success, and to help us against the tediousness of them, jos. 1. 8. Therefore sanctify thy calling, and every part thereof, 
1 Tim. 4 5.  by the word and prayer.  
2. In the whole exercise of our calling▪ 
1. Show al● good fait●nesse in 〈◊〉  we must show all good faithfulness. 1. To God, 
1 To God.  by depending on him, who hath made our calling a chief means of our maintenance, and not sacrificing to our own nets. 
Hab. 116.  For it is the Lord that gives power to get substance. 
Deut. 8. 18.  2. To ourselves, 
2. To ●ur selves.  by walking diligently, and abiding in our calling, that we may eat our own bread, and provide for ourselves and ours, and give to him that needeth, Eph. 4. 28. For by idle and inordinate living, through the neglect of the vocation by God's just judgement men fall into the depth of sin, drunkenness, gaming, whoredom, thieving, and nothing comes amiss to an idle person. Besides, discredit, bad report, and poverty, 
Prou 6. 11.  come as an armed man upon such a one. 3. To others, 
3. To others.  whether we be Masters or servants, as knowing that in our calling we are to practise most Christian duties, as love to our brethren, patience, truth, fidelity, uprightness, as being ever under God's eye.  
3. Another point of wisdom in our callings, 
3. Be not busy in other men's callings.  is, not to meddle with other men's business, but follow our own close. 1 The. 4. 11. Study to be quiet and to do your own business. And every where the Apostle reproves busybodies, who going beyond their own bounds, thrust their sickle into every man's harvest, and being out of their own places and business, intermeddle with that which no way concerns them. And these are disturbers of peace and civil tranquillity, kindling and blowing up contentions for lack of other work. The same rule is for women also, that they be not gadders, 
Tit. 2. 5.  but housekeepers.  
4. In all earthly business, 
4 In earthly business carry an heauenly●minde▪  study to carry an heavenly mind. A Christian while he converseth in earth, 
Phil. 3. 30.  must have his conversation in heaven, and know, that in all the ways of this present life, he ought never to step out of the way to eternal life. Neither shall a man be a loser by this course, seeing we have an express promise, that if we seek God's kingdom first and principally, these outward things should (so far as they are needful for us) without such carking care be cast upon us.  
5. 
5. Intent most the most necessary duties of them.  As all duties of the calling must be profitable in themselves, and for the public good, so the most profitable must be most intended, and specially performed. A Minister must read the Word, but must apply himself more to Preaching, as being more necessary. A Magistrate must execute justice upon transgressors of men's laws, but especially against open transgressors of Gods Law. Masters of Families must provide for the bodies and health of their Family, but especially for the good and salvation of their souls.   

CHAP. XII.  
Rules of wisdom concerning a man's estate, and first for adversity.  
THe rules of wisdom concerning a Christian man's estate, 
One general rule for all estates, is to think the present estate best for thee.  are these: first, general; secondly, special.  
The general rule for all estates, is this: Be prepared for any estate, contented in every estate, and assure thyself the present estate (whatsoever it is) is best for thee, though not ever in thy sense, yet in God's gracious and wise ordering of it. This lesson the Apostle Paul had well learned, Phil. 4. 11, 12. I can want, and abound; I can be full, and hungry: I have learned in all estates to be contented.  
The special rules are either for prosperity, or for adversity. 
Rule for affliction.  Concerning adversity & afflictions, these are the rules of Christian wisdom: 
1. God may be as well enjoyed in adversity as prosperity.   
1. Consider thou art not placed here in the world by God to enjoy the pleasures of the world, but to enjoy God, which thou mayst do as well in affliction as in prosperity, and to cleave to him in his service, looking for nothing but afflictions, as a pilgrim going to thy Country, the way whereunto, lieth through afflictions. This ground not laid; men count troubles a strange thing, 1 Pet. 4. 11. and start at the mention of them, as the Apostles, joh. 11. 8. when they heard Christ speaking of going into jury, where the jews had lately sought to stone him. And note it to be a corruption of the heart, to be more grieved for thine own troubles than the troubles of the Church, for private than public evils.  
2. La● up strength and comforts aforehand: 
2 Lay up strength and comfort aforehand.  as 1. Humility, to overmaster and tame the pride and rebellion of our hearts, and to bring in contentedness to sweeten our troubles; and our labour will be well spent: for if we can relish the hardest part of our life, our whole life else will assuredly be more sweet and joyful. 2. Grow up in the knowledge of God, which will make thee rise up in much comfort, and will bring in comfort against that confused heaviness, distrust, and dangerous affections & passions, which else in trouble might beat us down, and off him. 3. Get assurance of faith, which will sweetly warm the heart in the sense of God's love in jesus Christ: The fruit of which will be, First, to enable us to trust ourselves with God in any estate, and be assured the Lord is with us in fire and water, in the midst of the valley of the shadow of death. 
Psal. 23▪ 4.  Secondly, to depend on him for strength: for howsoever Satan would make us bel●eue our affliction is greater than it is, or we are for it; yet we shall assure our hearts that the Lord hath measured it out for our strength, and not above. 
1 Cor. 10. 13.  Thirdly, to wait upon him for a good issue and seasonable deliverance, who hath promised to turn it to the best. 
Rom. 8. 28.  This shall keep us from fainting, distrust, and despair.  
3. In all evils of punishment take occasion to set upon the evil of sin, 
3. In evils of punishment to set upon evil of sin.  and revenge upon that: complain of it to God & men, murmur and grudge at nothing else. If affliction be sharper than ordinary, it is sure some sin or lust adds a sting unto it. But this rule mortifies sin and unruly passions, and will weaken the heart, and make a man say with the Church, 
Mic. 7. 9  I will bear the wrath of the Lord, because I have sinned.  
4. Make them no heavier than God maketh them, 
4. Make them no heavier than God hath made them.  by impatience, frowardness, and looseness of heart. God sometimes lays on a little finger, and the froward heart lays on the whole hand and loins, to make the burden heavier with faithless heaviness and distrust, which is but an addition of new and worse troubles than the former. How inconsiderately do many men load themselves with troubles too too light in themselves, and on the shoulders of wise men, who can make a virtue of necessity, and st●p over a number of rubs, which others stoop to remove and infinitely toil themselves? How do many in smaller troubles, as discourtesy of neighbours, unruliness of children, unfaithfulness of servants, smaller losses and crosses in family-matters, give place to unquietness, impatience, and passion, till their folly have (by seeking to ease their burden) increased it from a dram to a talon? And now how unmeet are they for the service of God? how unprofitable in any Christian society? how sour and heavy in countenance, disguised in speech, and impotent in their behaviour? All which testify the frowardness of the heart, wherein had there been a dram of Christian wisdom and moderation, 
●cuius fit patientia. Quicquid corgere est nefas.  the passion had not swelled to the cause, much less so far exceeded it. 
Horat.   
5. Make not haste from under any affliction. 
5 Make not too much haste from under them.  He that bèleeves, makes not haste. But labour for a right use of it rather than the removal: 
Isa. 18. 16.  attain once a right use, and doubt not of a good issue. Gold is not presently pulled out of the fire so soon as it is cast in, but must stay a while till it be purged. A Musician strains up a string, and lets it not down, lest the harmony and music be spoiled: So the Lord deals with his children, but never forgets mercy nor measure; nay, it is mercy so to measure them, 
Esa. 27. 9  as they may be purged by them.  
6. Observe and mark thy troubles, 
6. Observe both the trials and the fruits.  and thy disposition in them: first, to grow up in wisdom and experience by them: thus thy sufferings will become wholesome instructions. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Observe where thou wast most pinched, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪  and wherein thou tookest the greatest comfort: secondly, to grow up in an infallible hope of God's goodness, and a good issue for time to come. For this, observe Gods seasonable hearing of thy prayers, and the proofs of Gods help in most needful times; which shall be a strong means to keep thee from fainting, fears and despairs from time to come. So did David in the case of the Lion & Bear, 
1 Sam. 17. 37.  and through all the 23. Psalm. Thus the Apostle from observations of times past, gathers assurance for the time present, and to come, 2 Cor. 1. 10. — who delivered us from so great death and doth deliver us, and in whom we trust, that he will yet hereafter deliver us. Thirdly, to be able to comfort others with such comforts as ourselves were upheld with in our troubles, 2 Cor. 1. 4. which comforteth us in all our tribulation, that we may be able to comfort them which are in affliction, by the comfort where. with ourselves are comforted of God. Thus to the godly ariseth light out of darkness, sweet comes out of sour, and out of the eater meat.   

CHAP. XIII.  
Rules of wisdom for prosperity.  
IN prosperity take these directions. 
Rules for prosperity.   
1. If riches increase, set not thine heart upon them, Psal. 62. 10. For why shouldest thou, considering the danger 
1. Consider the danger of it.  how easy it is to wax wanton? how hard for a rich man to be saved? how few by outward things are drawn to the love of heavenly? how many are ensnared and choked with them? how flitting and uncertain they be? how certainly we must leave them, or they us, and come to account for them.  
2. In the carriage of thy prosperity be suspicious of thyself, 
2. Be suspicious of thyself.  thankful to God, and return the glory of it to him of whom thou receivest it. David, while he had liberty, easily strayed, Psa. 119. 67. Thankfulness is God's tribute, which being denied him, he reenters on his own, Deut. 28. 47. Because thou servedst not the Lord with joyfulness, and a good heart, 
Has aeterna sa●●●s consequitur d●pes.  in the abundance of all things, thou shalt serve thine enemies in hunger, in thirst, 
Has aeterna sit●s.— Sen.  and in need of all things. So do many Prodigals.  
3. Fear the cross before it come, 
3. In thy calm provide f●r a storm.  and provide for it. The thing that I feared is come upon me, job 3. 25. and, he waited for his changes. It was an addition to the great plague of Babylon, Isa. 46. 11. that evil should come on her, and she not know the morning thereof: Destruction shall come upon thee suddenly ere thou be aware. 
Luk. 14. 28.  Therefore cast the costs of religion and well-doing beforehand.  
4. Never account thyself prosperous if it be not well with God's Church: 
4 Think not thyself prosperous, if the Church of God be not.  Good Vriah would not rest as long as the Ark of the Lord was abroad, and his Lord joab in the field: as a good child being in health mourns and droops for the mother's sickness. 
2 Sam. 7. 2.  David thought it not fit to dwell in seiled houses, and the Ark of God lie in tents: for the neglect whereof, the jews are reproved, Hag. 1. 4. Nehemiah, even before the King, was of a sad countenance, and sorrowful at heart, when he received evil tidings of jerusalem, chap. 2. vers. 2. Hester and Mordecai joyed not in the greatest advancements, so long as the sentence against the jews was unreversed. And Moses might have lived well, and at pleasure, in Pharaohs Court: but he chose rather to suffer affliction with God's people, 
Heb. 11. 25.  than to enjoy such pleasures.  
5. In thy prosperity consider the affliction and adversity of others. 
5. In thy prosperity cast eye on others afflictions.  The contrary hereof was the sin of the Princes of Israel living in prosperity: Amos 6. 6. They lie on beds of ivory, and stretch themselves on beds, drink wine in boles, and anoint themselves with oil, but none remembered the affliction of joseph. The like of Dives his inhumanity towards Lazarus. Yea, sometime it shall be wisdom to go into the house of mourning, 
Eccles. 7. 2.  which will strike a deeper impression; and to visit others in adversity, and mark their speeches, who embraced these outward pleasures with greatest and sharpest appetite, and thou shalt find the affliction far more bitter, and their sorrow in the loss so much the sharper, as the love was eager in enjoying their peace: and perhaps they will tell thee, they were never such gainers by all their prosperity, as they were losers by it, or gainers by that present affliction.   

CHAP. XIIII.  
Rules to carry our speeches wisely, as those that aim at the Apostolical rule of Christian circumspection.  
1. COncerning the ground of them: 
Rules for speeches. 1. Let word● issue from a good fountain.  Labour to get a good heart, for out of the abundance of the heart the mouth will speak. 
Mat. 5. ●8.  The heart of the wise guideth his mouth wisely, Prou. 16. 23. And, if the heart indite a good matter, the tongue will be the pen of a ready writer, Psal. 45. 1. Such as the heart is, such will be the speech: and therefore he that hath no care of his heart, cannot be a good and careful speaker. The Apostle requires gracious speech, Col. 4. 6. but that must come from a gracious heart: as Psal. 37. 30, 31. the mouth of the righteous will speak of wisdom, and his tongue will talk of judgement. For the Law of his God is in his heart, and his steps shall not slide. and Pro. 31. 26. She openeth her mouth with wisdom, and the Law of grace is in her tongue. On the contrary, a graceless heart cannot speak well: Prou. 10. 20, 21. The heart of the wicked is little worth: the lips of the righteous do feed many; but fools shall die for want of wisdom. The true reason, why many mend not their bad speeches, is, because first they mend not their heart.  
2. Concerning the matter of speech: 
Let the matter be choice.  1. Because all must be wholesome so much as we may, therefore choose the best matters to talk of, matters of religion, faith, hope, and the way to salvation: for wisdom always chooseth the best. 2. If it be chosen or offered, it concerns either God, or our neighbours, or ourselves. 
1. If it concern God, what.  I. If it concern God, or any part of his name, attributes, word or works, we must speak most reverently, as those who are not worthy to take his name into our mouths. The precept is, Levit. 19 12. Thou shalt not defile the name of the Lord, but fear his glorious name, Deut. 28. 58. And they defile his name, who in common talk, lightly and carelessly use his name, of God, or Lord, or any other of his titles in ordinary speech: and they, who are ordinary or idle swearers and cursers: and jesters in Scripture-phrases, who are far from trembling at his word, Isa. 66. 3. and those that mock at sin and Gods judgements, and abuse or are unthankful for any of his mercies. II. If the matter of thy speech concern thy brother's person, 
2. If our neighbour▪  the rule is, to speak of the good thou knowest by him, behind his back: but of evil, not without calling, nor without grief; and before him, or to him. Tit. 3. 2. Warn them that they speak evil of no man, but be soft, and showing all meekness to all men. Contrary whereunto is scoffing, deriding, cursing, railing, bitter and slanderous speeches, tending to the offence of any man: yea, if men's speeches may justly offend us, we must be soft and calm, showing all meekness, not rendering rebuke for rebuke, but passing by his sin, espy in his person the image of God worthy to be reverenced and loved. If thou spea●e of his sayings o● actions, if they be evil, speak as little of them as may be, if they be doubtful, construe them in the best part: for love is not suspicious, but hopeth all things. 
1 Cor. 13. 7▪  Praise God for his good actions: and as for sins in him, deal plainly and truly with him: Leu. 19 17. Thou shalt not hate thy brother, but shalt plainly rebuke him, and not suffer his sin upon him. We must not lie, dissemble, flatter, or soothe up any in their sins, which is a most ordinary sin against this rule of wisdom. III. If the matter of thy speech concern thyself, 
3. If ourselves.  speak modestly without vanity or boasting: Prou. 27. 2. Let another man praise thee, and not thine own lips. Nay, we should rather extenuate and lessen the good in us, if we must needs speak of it, 
1 Cor. 15. 9▪  as Paul, I am the least of the Apostles▪ and in an others person, I know a man, etc. 2 Cor. 12. 2.  
3. Concerning the manner of our speech. 
3. The manner.  First, because every man's speech by nature is corrupt, 
1. Savoury.  therefore strive to make it gracious, and powdered with salt, Col. 4. 6. that is, well seasoned and savoury, not savouring of the flesh and corruption, but we must drive out or dry up the corruption of them, with the salt of grace. Against many, who powder their speech with oaths, and curses, and filthy rottenness, or fondidle speeches, savouring of the filthy sink and puddle within. Secondly, it must be just and sincere, 
2. Sincere.  the truth of our heart, Psal. 15. 2. without dissimulation or lies, seeing God made the tongue to express the heart. A fearful thing it is, that most men's speeches are turned into mere compliment. 
3. Most earnest in things heavenly.  Thirdly, it must be more earnest, joyful, and comfortable when thou speakest of heavenly things, than of earthly: not jesting, or foolish talking, but rather giving of thanks, Eph. 5. 4.  
4. Concerning the end of our speech: 
4. The end of our speech, edification.  It must tend to edification▪ Eph. 4. 29. to feed many, Prou. 10. 21. and minister grace to the hearers. It must bend itself still for God, the defence of good men and actions, and the disgrace of sin. Better no speech, than to no good end. And yet many in their light, and idle speeches say, why, I hope I do no harm. Yea, but what good doth it? Shame will not let thee say, thou intendest edification. Therefore look well unto it.  
5▪ Concerning the measure of our speech: 
5. The measure.  First, we must not speak too little, 
1. Not too little.  and omit gracious speeches when occasion is offered, as many dry and barren hearts and mouths, have not a word for God and goodness, that have words enough, and more then enough in any other argument; like idols in good things, that have mouths, 
Psal. 115. 5.  and speak not; or as if they were possessed with dumb spirits, and not suffered to speak any good. Tell such a one of a good farm, or bargain, or natural things, and they savour and relish them well enough: whereas a good motion strikes them dumb, and makes them as fishes out of their element. Neither, 
2. Not too much.  secondly, must our words be too many: for in many words are many sins. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The fool multiplieth words, Eccles. 10, 14. and Prou. 29. 11. A fool poureth out all his mind. But he that hath knowledge, spares his words, Pro. 17. 27. and he that refrains his lips, is wise, cha. 10. 19 It is folly to lay on more words then the mat●er requireth, and argueth impotency of mind, and carries a show or demonstration of passion, and excess of affection, or pride in speaking.  
6. Concerning the season of our speech. 
6. The season.  All our words must be seasonable, as well as seasoned, that is, fitted to circumstances, times, places, and persons. Wisdom will seek a season for good words: for there is a season wherein the prudent will keep silence. 
Amos 5. 13 ▪ And how good is a good word in due season? Pro. 15. 23. It is like apples of gold, and pictures of silver. Husband men observe seasons in sowing, and so must he that looks for an harvest of his speeches. Abigail would not speak to her husband Nabal in his drunkenness, but when he had slept out his wine. Every man is not capable of every good speech, nor no man at all times alike. There is an unadvised openness, against which our Saviour by his example arms us, joh. 2. ult. He would not commit himself to some, who are said to believe in him, because he knew what was in man. Silence is best where no good can be done, as Christ was silent before the high Priest: and Rabsecai must not be answered. To meet a man in the heat of his passion with good words, is to meet a Bear robbed of her whelps: but let the passion be calm, and then tell him how disguised and uncovered he was, he will perhaps believe it.   

CHAP. XV.  
Motives to look to our tongue.  
1. BEcause a good man cannot be an evil speaker: 
Motives to govern the tongue  if the speech be naught, the religion is vain, jam. 1. 29. Lying and accusing is the devil's work. 2. Watching of good speech keeps out evil, which engendereth to evil. Take up David's resolution, Psal. 39 1. I thought I will take heed to my ways, that I sin not with my tongue: I will keep my mouth bridled, while the wicked is in my sight. And this is necessary, because the tongue is an unruly member, as fire, and by this means shall become our glory, 
jam. 1. 6. 8.  & our brother's shield. 3. God hath a time to call to reckoning the words that are thought but wind, Psal. 50. 20, 21. even every idle word, Matth. 12. 36.   

CHAP. XVI.  
Rules of wisdom concerning our actions, that in all of them we may show forth Christian prudence and circumspection: and first in general.  
FIrst, every Christian is to examine the work he is to do, 
Rules for our actions in general. 1. Examine what thou art doing.  whether he be about a good work, whereof he may expect comfort, Gal. 6▪ 3 Let every man prove his own work, and so he shall have comfort in himself. And good reason: for his work must be tried afterwards, and therefore it is wisdom to try it beforehand. And the same rule of examining it, is now, and shall be hereafter. 
This trial stands ' in 4. things. 1. Whether good in the matter  This trial stands in four things: 1. Whether it be good in itself, and in the matter of it: if it be lawful, if it be commanded, The rule for the goodness of any action is the word of God: What I command thee, 
Deu. 12. 32  that do only. Or else it will be asked, 
Esa 1. 12.  Who required those things at your hands? And for the matter of our actions, we have a special rule, Phil. 4. 8. Whatsoever things are true, honest, just, pure; whatsoever things pertain to love, and are of good report; if there be any virtue or praise, think on these things. And Rom. 12. 17. and 1 Cor. 8. 21. Provide things that are honest, not only before the Lord, but also before men. 2. Examine whether it be good in the doer, 
2. If good in the manner.  undertaken by virtue of a special calling, and answerable to that duty which himself oweth to God or man. God upholdeth the societies of men by order; which is, when every man keeps his own standing, and every one moves (as the several stars) but every one in his own sphere, not troubling the motion of another. So public men should attend the public office; and private men reform in private, but let the public alone. For Christ reproved Peter's curiosity, in ask what john should do, joh. 21. 21. And the sons of Sceva wanted calling for an action that was good in itself, 
Act. 19 15, 16.  and therefore were torn and wounded of the Devil. 3. Examine whether it be good in the circumstances, 
3. If good in circumstances.  seasonable and convenient, or whether the season serve not for some better action than that. For wisdom will intend of necessaries the most necessary, and of profits the most profitable. 4. Examine whether the action now to be done be good in the ends of it, 
4. If good in the ends  which especially are two, 1. God's glory, 1 Cor. 10. 3. Let all be done to the glory of God. 2. The good and edification of our brethrens, 1 Cor. 14. 26. Let all be done to edifying: yea, seeking their profit in some cases above our own. 
2. Finding the action good, spoil it not ●y 〈◊〉 handling.  Then,  
Secondly, if by examination we find the actions good in themselves, in us, in circumstances, and ends, we must be careful we spoil not good actions by ill handling, but endeavour to do good actions well, and to good matter add a good manner of doing. Now the right manner of doing a good action well, 
The right manner of doing a good action in three things.  stands in three things: To undertake them holily: To do them sincerely: And to finish them humbly. The first is, when we begin them with prayer: for as in all matters, small and great, we are to take counsel at God's mouth; so we are to beg leave and blessing at least secretly to ourselves, without which nothing is sanctified unto us. The second is, when we do things sincerely, as in God's sight, with a good heart, and keeping good conscience; that a man if he be questioned in any thing, may be able to say with Abimilech, Gen. 20. 5. With an upright heart did I this thing: and whatsoever may befall him for well-doing, he may appeal to God with Hezekiah, 
Esa. 38 3.  and say, Lord remember that I have walked uprightly before thee. The third is, when in affecting all our best actions we labour to see our defects and wants, and mourn that we neither do that we should do, nor in the manner we should. Whereof there will be three notable fruits: 1. This will breed and nourish humility. 2. It will drive us out to Christ to get a covering. 3. It will make us ascribe all the glory of our actions to God, of whom we have not only all the power, but even the will and purpose: Phil. 2. 13. For it is God that worketh in you both the will and the deed according to his good pleasure.   

CHAP. XVII.  
Rules to carry works of mercy wisely.  
IF our actions concern others, 
Rules for works of mercy.  than they be works either of mercy, or of justice:  
For works of mercy much wisdom is required, 
1. Mercy must proceed from faith and l●ue.  and that is showed in these particulars: 1. See thy charity come from a good ground, namely, from a heart qualified with two graces: 1. Faith: for whatsoever is not of faith, is sin, Rom. 14. 23. Thou must first give thyself to the Lord, and then to his Saints, 2 Cor. 8. 5. Thy mercy must issue from the sense of God's mercy in Christ to thine own soul, apprehended by faith in jesus Christ. Bring forth fruit in this vine. 
joh. 15. 1.  2. It must proceed from love. Works of mercy must come from the fountain of a merciful heart, Rom. 12. 8. He that distributeth, let him do it of simplicity, that is, out of mere compassion, not out of any by and sinister respects. For if I feed the poor with all my goods, and want love, it profiteth me nothing, 1 Cor. 13. The reason is, because the Lord looks more at the affection than the action. Whence many, not giving out of a tender heart, sympathising and fellow-feeling their brethren's misery, lose both their gift and reward. What comfort or help is in that work of mercy, which is wrung out by importunity, or by strength of law, or for shame lest a man should be noted, or by terror of conscience, when a man would heal the gripes of a galling and accusing conscience, by giving away at his death a little ill-gotten goods to the poor, which were none of his to give but to the right owners: or when out of desire of praise, or out of superfluity, when a man knows not else what to do with his wealth, but some must have it? if out of any of these respects, all is lost.  
2. Concerning the right subject of works of mercy: 
2. The subject of mercy. 1. In general, all.  Do good unto all, but especially to the household of faith, Gal. 6. 10. To all, viz. the poor that are not able to recompense us; not looking for recompense of man, 
Eccls 11. 1.  but casting our bread upon the waters, where there is no likelihood of ever reaping it again. And to all, even our enemies who stand in need of us, and such as usually do and will recompense our good with evil, Rom. 12. 14. Mat. 5. 44. And good reason: 
For four reasons.  for first, all have our flesh, Isa. 58. 7. from which we must not hide our face. 2. A●l have Gods image on them, which we must not refuse. 3. Hereby we shall be likest to God, who doth good to al●, and to us being enemies: and attain the most difficult practice of the law. 4. We shall hereby master the corruption of our own heart, which lusteth after revenge, and perhaps overmaster the malice of our adversaries, at least make them inexcusable.  
But especially to the household of faith: 
2. In special the faithful.  because here is God's image renewed, here is one of the blood and kindred of Christ: and if the good Samaritan was commended for mercy showed to a stranger, how much more will the Lord jesus accept that which is done to one of those little ones that believe in him, 
Mat. 25. 45.  as done to himself?  
3. Concerning the matter of mercy: 
3. The matter o● mercy.  The greatest mercy we can show to any, 
1. To the soul.  is toward their souls, which stands in instructing the ignorant, in counselling the weak, in forgiving offenders, in admonishing or correcting him that erreth, comforting distressed consciences, and confirming them that are in good ways. This therefore must be observed, in all corporal mercy to join spiritual, labouring in all the other the good of this: and especially to pray for such mercies from God for them, as neither we nor other men can minister unto them. And though that be to be done, yet the other also must not be left undone, 
2. To the body.  but we must be merciful to the outward man of our brother, in giving, lending freely, clothing, feeding, visiting, protecting from violence, etc. For this is mercy actual and acceptable, fitted to that rule, 1 joh. 3. 18. that we show mercy not in word and tongue, but in deed, and in truth. This age aboundeth with mouth-mercy, which is good cheap, but a little handful were better than a great many such mouth-f●ls.  
4. Concerning the measure of our mercy: 
4. The measure of it, to our a●ility.  We must be merciful in the highest degree that we can get our hearts unto, and be as like our heavenly Father in mercifulness as may be. This rule is, 1 Cor. 16. 2. that every man lay up and distribute as God hath prospered him, that is, according to his ability: for he that sows sparingly, 
Gal. 6. 7,  shall reap sparingly. Doubtless men would not be so niggardly and sparing, if they knew, that what is mercifully bestowed is safest kept: 
Manus pau●●ris, Christi gazophy▪ lacium.  the bosoms, bellies, and mouths of the poor, is the best treasury to lay our goods in: and if we expected to reap after the measure of mercy at the last day, we would more liberally sow, Host 10. 12. Yea, a poor man may be bountiful in a little, which was the commendation of the poor widow for her two mites, Luk. 20.  
5. 
5. The manner of showing mercy.  Concerning the manner of showing mercy: First, it must be done seasonably and speedily when need is: 
1. Seasonably.  Prou. 3▪ 28. Say not unto thy neighbour, Go, and come to morrow, if now thou have it with thee: for thou mayst be cut off from the opportunity, or that from thee; besides that thou omittest a present duty which is enjoined, Gal. 6. 10. While we have time, let us do good. And life is very uncertain. Secondly, 
2. Cheerfully.  it must be done cheerfully: 
2 Cor. 9 7.  God loves a cheerful giver: not groningly, or grudgingly, as if every penny were too much, as many pinch▪ pennies, who have pounds enough for any lust or pleasure, do part with pence to the poor Saints as from their joints or eyes. 
3. Wisely.  Thirdly, it must be done wisely: true mercy is dispensed by judgement. It spares not where God will punish, as as Saul's cruel mercy: A glass for Magistrates, whose remissness can swallow any thing, and punish nothing, neither drunkenness, nor profanation of the Sabbath, nor swearing, nor inordinate walking. It is no mercy (out of extreme necessity) to relieve strong rogues, wand'ring beggars, and able idle persons, but rather to punish and redress them: nor to keep hospitality for drunkards, gamesters, and riotous persons, but a good man is merciful, and measures his affairs by judgement, Psal. 112. 5. Fourthly, mercy must be showed constantly, 
4. Constantly.  according to the precept, 
Gal. 6. 9  Be not weary of well doing: let not the springs of our compassion be ever dried up: as we would never have God weary of doing us good. Fifthly, 
5. Humbly.  we must not rest or rejoice in any work of mercy as meritorious, but in the acceptance and covering of it, saying when we have done all we can, We are unprofitable servants.   

CHAP. XVIII.  
Rules for works and actions of justice: in 1. the ground: 2. moderation.  
IN all our civil conversation with men, 
Rules for works of justice.  see that our external righteousness flow from inward piety. 
1. Concerning the ground.  God in the moral Law hath coupled the two tables as the upholders one of another, Thou shalt love the Lord thy God, and thy neighbour as thyself. We must love man in God, and for God. Christ aimed at both in the work of our redemption, that we should serve him in righteousness as well as in holiness all our days, Luk. 1. 75. Civil righteousness, abstracted from piety, is Pharisaical and unfruitful. Give to Caesar Caesar's, and to God Gods.  
Concerning moderation of justice: 
2. Concerning moderation of justice.  Never stand so upon strict justice, but that sometimes for peace we must depart from our right, according to the precept, Phil. 4. ver. 5. Let your equal mind be known unto all men: and the practice of our Saviour Christ, Matth. 17. 27. who needed not, nor could have been compelled to pay toll; but to cut off occasion of offence and contention, he departs from his right, and pays it: he might have said, It is my right and I will stand upon it, and will not lose my freedom; and men think they say well, if they demand but their right: But our Lord, for our example, departed from his right, and accounted the preservation of peace better than his own right. This rule is grounded upon the common law of nature, which seeks the common good, and is as careful of the neighbours good as his own. Contrary whereunto is that devilish and carnal speech, Every man for himself, and God for us all: and yet it is come into common practice, against all rules of nature and Scripture.   

CHAP. XIX.  
Rules of wisdom for justice, 1. Commutative, 2. Distributive, 3. Promissive, 4. Retributive.  
COncerning justice commutative, 
1. justice commutative.  in contracts and bargains, some rules concern the seller, and some the buyer.  
The seller must not abuse or wrong the buyer, neither in the kind, nor quantity, nor quality of his commodity, concealing the defect, with that profane protestation, Caveat emptor: nay, the caveat is for the seller, who would not be deceived in his bargains with oaths, lies, tricks; and so is bound to do to others: 1 Thess. 4. 6. Let no man oppress defraud his brother in any matter: Here the holy Apostle condemns fraud by two reasons; 1. From the near conjunction we have one with another, he is our brother, in flesh, and in faith: 2. From the certainty of God's wrath, For the Lord is the avenger of all such things● Leu. 19 11. Ye shall not steal, nor deal falsely, nor lie one to another. And in Ezek. 22. 12, 13. a fearful destruction is threatened against jerusalem, for bribes, usury, fraud, and oppression. Where by the way, Usurers may do well to consider amongst whom the Lord there ranks them.  
The buyer also must not enrerta●ne the seller with words of dissimulation, vilifying the thing, to buy it beneath the worth, Prou. 20. 14. nor detain the price beyond the agreed time, as many do whose care is to get into debt, and take up more commodity in one year, than they mean to pay in twenty; and when all is done, pay pounds scarce with crowns: A little more safe thievery than that by the highway, never a whit more honest or just.  
In justice distributive, 
2. justice's distributive.  never forget that golden rule, to do as we would be done unto: Mat●. 7. 12. Whatsoever ye would that men should do unto you, that do ye unto them: for this is the Law and the Prophets: the royal law, jam. 2. 8. that is, the King's law, and the chief of all laws which concern our neighbours. Object. But here the Usurer hath a text for himself, saying, I would willingly pay ten in the hundred if I had need, and therefore I may take so. Ans. 1. This must be ordered by grace, and the word of God, not by men's blind and depraved judgement. 2. This general rule must guide us where we want a special word, which we have in the case of Usury. 3. It is false that thou sayest; thou wouldst not pay use if thou couldst borrow freely; therefore if in thy need thou wouldst borrow freely, lend freely. Others having overreached their neighbours, say, They may and must make the most of their own, and they forced not their wares on them: But tell me, wouldst thou be overreached or deceived? or wouldst thou have another to make advantage of thy necessity or simplicity? I know thou wouldst not: 
Luk. 10. 37  Go thou, and do the like.  
Concerning promissive justice, 
2. justice's promissive  in promises and covenants, the rule is this, That all lawful promises must be kept, suppose they were made never so rashly, to persons never so bad, though to the very great hindrance of the party making them. I explain it thus: First, I say, a lawful promise, not such as Herod made to Herodias, 
juramentum non sit vinculum iniquitatis.  to give her john Baptists head in a platter: for of such it is well said, Reseinde fidem, In turpi voto muta decretum, Break thy word, and change thy determination so did David in Nabals' case. 
1 Sam. 25.  But if it be lawful, thou must not be perfidious or slippery, as many like Eels can slip out of most fair and cautelous contracts for their own advantage. Object. What if I have done it rashly? Answ. Repent of thy rashness, but perform thy promise. Object. What to a lewd fellow, or an heretic? 
Con. Constan. five non seruanda cum heretic.  Ans. Papists say, no. A position that hath covered and coloured more horrible treachery and perfidiousness, than ever was found among the heathens. But joshua when he was circumvented, and drawn in by lies and deceit, to make a rash covenant with the Gibeonites, strangers to the Covenant of grace, did faithfully keep it: and when Saul many hundred years after did break that contract, he was plagued with sore famine, which could never be assuaged but by the death of his sons, 2 Sam. 21. 6. 14. So in the Turkish history: The story of Ladislaus, suddenly breaking the truce made for ten years, with Amurathes the great Turk, by the counsel of Pope Eugenius, showeth in the event, the wickedness of that position and practice, by the effusion of much Christian blood, and the confusion of as many as had hand in that treacherous counsel. Object. But I shall be greatly hindered. Ans. Acknowledge thy cross, make a good use of it, but perform thy promises: Who shall dwell on God's holy Mountain? He that sweareth to his own hindrance, and changeth not, Psalm. 15. 4. Take heed of forfeiting heaven for a little earth.  
Concerning justice retributive, 
4. justice's retributiu●  in borrowing and lending, Rom. 13. 8. Owe nothing to any man save love. Doth not nature teach us to give every man his due? and doth not grace teach us to deal justly, a main point of which justice is to pay debts? But our rule aimeth at two things: First, to keep out of debt as much as may be● Owe nothing. and that is by avoiding the means of debt: as, 1. to live above ones degree and ability, to neglect frugality and moderation: 2. drinking, gluttony, wine tobacco: 3. building, purchasing, wardrobe: 4. suretyship, and rash undertaking of others payments: 5. gaming, dicing, whoring: 6. usury. All which directly make against this rule of justice.  
Secondly, to get out of debt being in, and make due and timely satisfaction, and not as many, who force their Creditors to recover by law, what was in love sent them. What is the general voice of men in their trades, but complaints of men's unfaithfulness, whiles many make no conscience of paying debts, others can pay some to keep their credit, or all to be trusted again, but few pay any of conscience, because of the Commandment? Object. But I am not able to pay my debts. Answ. Then Go and humble thyself to thy Creditor, Pro. 6. 3. purpose and promise to pay all when thou art able. Object. So I shall utterly impoverish myself. Answ. 1. Is not a little with righteousness, and peace with God and thy conscience, better than a great deal with iniquity? 2. Consider how God blessed a little to that poor widow, that sold all to pay her debts, 2 King. 4. 7. her oil was increased till she had enough for her Creditor, and herself.   

CHAP. XX.  
Rules of wisdom for our own necessary actions, in respect of their 1. order, 2. subject.  
THe fourth sort of rules for actions, respecteth such as concern ourselves, 
Rules for necessary actions.  and these are either necessary or indifferent actions.  
We were sent into this world to do some necessary business, 
1▪ Ground. Thou wast sent into this world for necessary business.  which we must intend, and not waste our time in impertinent things. The Master that sent his servants into the vineyard, sent them in to work. Do we think that God sent man into the world to play and sport, for his recreation sake or idleness, yea, or to eat and drink, and only to get what to maintain himself by? No, but for some thing beyond all these: else his end were not beyond the bruit beasts. Or can we think that God hath given men gifts of reason, understanding, judgement, and means of nature and grace, for the culture of all these, only to enjoy outward things, to feed their pleasure and appetite, which they might fully enjoy without all these gifts? No, but the Master gave his servant's talents to traffic withal, to make their Lord and themselves gainers. We must therefore acknowledge some thing to be absolutely necessary, unto which all other things are necessary but respectively, and carry ourselves unto every thing accordingly. If we would know what that is, which is absolutely necessary, our Saviour tells us, One thing is necessary, 
Luk. 10. 42.  namely, to know how a man may come into God's savour and be saved; and all earthly things are respectively necessary, so far as they conduce to this. To know the virtue of Christ's death and resurrection, is absolutely necessary; all things are to be counted but dross and dung unto this, Phil. 3. 10.  
But in all necessary actions, 
2. For the order; The most necessary things must be done first.  the rule of wisdom requires that the most necessary action be done first and most: Eccles. 9 10. Whatsoever thy hand shall find to do, do it with all thy might. Nothing in the world is so necessary, as to repent us of sin past, and the reason for it is the present time, to day. Nothing so necessary as amendment of life for time to come: therefore do it now: Delays in all things are dangerous; in this, often deadly. And this most necessary business must be done most. 
Deficit in necessarijs, qui redundat in superfluis. August.  Well said Augustine, He must needs fail in necessaries, who overflows in superfluities. How then can men answer the wasting of their lives and time in pleasures, recreation, eating, drinking, buying, selling, and sieldome find in their hands the business which tends unto eternal life? A good rule therefore it is, often to examine ourselves thus? What am I doing? and whether in all inferior things do I aim at the chief? In eating I must not forget the bread of life. In recreation and pleasure, I must chiefly affect the pleasures of God's house. In buying and selling, I must specially help forward my purchase of eternal life. In my earthly calling I must express the calling of Christianity. This is the way to do the one necessary thing most of all.  
3. Most necessary actions in evil men are evil: 
3. For the subject: The most necessary actions of evil men are evil.  the best actions of the unregenerate are sins: and therefore it is most necessary to be a good man. The truth hereof appears, because a man may do what God commands, and omit and forbear a work prohibited, and yet sin in both: for example, Aristides practised justice most strictly; yet herein he sinned, because it was no work of faith. Alexander conquering Darius violated not the chastity of Darius his wife and daughters, but forbore this prohibited and sinful action; yet therein he sinned, because he forbore not of good conscience. But we must know, that this sin lieth not in the substance or matter of the work, which is materially good, but in the vice of the doer, and manner or end of doing: neither are these sins in themselves but only by accident.   

CHAP. XXI.  
Rules for necessary actions, in respect of the means, and the order of the two Tables.  
NO action is so necessary, 
4. For the means.  as it must be thrust on by evil means. 
The best action may not be trust on by evilmeans Rom. 3▪ 8.  We must not do the least evil for the greatest good, which was Lot's sin, to procure good by evil; neither yield to a less evil to prevent a greater, in evils of sin. In civil things, it is a most necessary thing to preserve life; but not with a lie, usury, Sabbath-breaking, or going to witches: Life is not so necessary as without separation to cleave to that which is good. In spiritual things, to preach the word is so necessary, as Paul cries woe unto himself if if he do not, 
1 Cor. 9 16▪  because the flock of God depends upon him: But if I may not preach, unless I wound my conscience, by compounding with heretics, and blending truth with error; I must never preach but leave the care of the Church to God, who without my lie, will provide for the good of it. Thus Elijah fled and left his ministry, because he could not exercise it, unless he would have received Baal's ceremonies, and flattered with the Baalites: and if he had not thus forsaken his place, he had forsaken the Church. Great Athanasius choosed rather to leave his Church, then to yield any thing to the Arrians. Saint Paul knew, that after he went from Ephesus, 
Act. 20. 29.  grievous Wolves would come in not sparing the flock: and yet because he could not stay to preach, unless he would have restored some Pharisaical observations; and unless for peace sake he would have yielded to the rites and image of Diana, he left the place, because he must not do the greatest good by any evil means. Never let any think to thrive, by means which God hath accursed, and upon which himself cannot pray for a blessing.  
All necessary actions must be done according to the order of the Tables, 
5. For the order of the two tables.  ever esteeming the duties of the first Table, 
Duties of the first table must be done first.  more necessary than they of the second. This is Christ's own rule, Mat. 22. 38. This is the first and great commandment, and the second is like to this, both in respect of the necessary binding, and of the end: for even these are a worship of God, if they be performed in faith, and for his commandment sake. Wherefore▪ else did the Lord deliver two Tables, whereas he might have put all into one, but that he would prefer and claim the first place to duties that immediately concern his worship? From whence Divines gather that rule of Antinomy and truth, That when the two Tables are opposed, and both call for necessary duties, which both cannot be done at the same time, the second Table must give place to the first: as Act. 5. 25. It is meet to obey God rather then man. Magistrates must be obeyed; but the first Table derogates from the second, when both cannot be observed. So in the New Testament, Parents and friends are to be loved; but if they be not hated for Christ, when both cannot be loved together, one cannot be Christ's disciple.  
But here be three caveats: 
Three caveats.  1. That a special Commandment is more necessary, and dispenseth with all the ten: and it is a principle, that all Commandments of both tables run with one exception, If God command not otherwise. Thou shalt not kill, nor steal, unless God command Abraham to kill his son, and the Israelites to rob the Egyptians. Thou shalt make no graven image, unless God command Moses to make a brazen serpent. Thus observations of immediate commandments give all Sovereignty to God, who is to be simply obeyed and acknowledged above his Law. 2. Moral duties must take place of all ceremonies: The rule of Divines is, that charity dispenseth with ceremony, according to that, 
Mat. 12. 7.  I will have mercy and not sacrifice, because mercy is moral, and sacrifice ceremonial. So Abimelech gave David the Shewbread which was not lawful but in the case of necessary mercy. And it was superstition in the jews, that they would rather suffer their City to be taken, than fight upon the Sabbath day in their own defence. God allows an ox to be pulled out of a ditch, 
Ma●. 12. 11.  and led to water, and allows a necessary provision for the body, 
Exo. 12. 16  unto which even Sabbath-duties must give place. 3. Necessity (we say) hath no law, but that is to be understood in man's laws, when some sudden case falleth out, so as the inferior cannot have recourse to the lawmaker, that then he may interpret the law himself, and break the letter of it, to follow the reason and intent of it: as in case of the murder of a thief. But in the law of God, one only case doth dispense with it, and that is when necessity so altereth a fact, as it taketh away from it all reason of sinning: As for example; It is not lawful to marry one's sister, but in the beginning of the world extreme necessity altered this fact, and gave dispensation. So it is not lawful to take away that which is another's, but extreme necessity makes it lawful, because it is not another's any longer, seeing the law of nature itself maketh some things common in such extreme necessity. On the Sabbath we must hold ourselves strictly to God's worship, but if an house be on fire, we may leave it without sin. Note the equity of that law, Deut. 23. 24, 25.   

CHAP. XXII.  
Rules of wisdom for necessary actions in respect of the scope and binding of them.  
ALL necessary actions, as they must begin with God's will, 
1. Scope. God must be the end of all our actions.  so they must end with his glory. The end and scope of all our actions must be God: 1. Because he made all things for himself. 2. He is the alpha and omega, the beginning from whom all is, and the end for whom, and unto whom all must be referred. 3. If in all indifferent things Gods glory must be our aim, much more in necessary: but so it is in indifferent things, as eating, drinking, etc. 1 Cor. 10. 31. and Rom. 14. 6. He that eateth, eateth to the Lord, or ought-so to do. 4. The very heathens had a glimmering hereof, professing that they were not borne for themselves, but partly their friends, partly their Country, and partly God. But the Scripture speaks more plainly, that we owe all ourselves to God: something indeed we owe to our neighbour, but that is in and for God.  
In the necessary duties of religion, 
2. Binding. Necessary duties must be ●one, what ever follow.  or our calling, we must hold ourselves bound to do them whatsoever follow. Two things commonly hinder us herein, which we must arm ourselves against: The first is fear of men's judgements, faces, offence, and censures; but we must tread this under foot, if we have a commandment and calling to do any thing, as Paul did, 1 Cor. 4. 3. I pass little to be judged of any man: neither feared he any persecution or trouble, so he might finish his course with joy. jeremy must make his brow of brass, to speak the word of the Lord, chap. 1. vers. 17. A Christian must prepare to pass through good report, and bad report, and to count neither liberty nor life dear unto him. 
Dan. 6. 10.  Daniel would open his window, and pray as he was wont, even when his life was sought after. Secondly, events of actions do often and much trouble us: for remedy whereof observe two rules: 1. That of the Wiseman, Eccles. 11. 4. He that observes the wind, shall not sow: it is a foolish husbandman, who for sight of a cloud either his seed time or harvest: So for sowing works of mercy, he that sticks in doubts, and saith, I may be poor, or old, long diseased, full of children, or persecuted for the Gospel, and must provide for one, neglects his seed time by looking at winds and clouds. So many a carnal gospeler saith, If I should go so often to Church as some, and be so forward in religion, I should lose much profit, and incur much rebukes and reproaches. Therefore, 2. we must learn to leave events and successes to God: for it is not in man to direct his steps, God disposeth as he pleaseth. The Saints of God are often frustrate of their godly purposes, as David in purposing and preparing to build an house for the Lord: but 1. they lose nothing if they do their duty: 2. God's Overruling hand will dispose all to the best: therefore there let them rest.   

CHAP. XXIII.  
Rules for actions indifferent: 1. in general.  
A Great part of man's life is spent in the doing of natural and indifferent actions, which in themselves are neither good nor evil, but as they are used: and being so common and ordinary, many sins creep into them, because we take ourselves free and loose to do as we list in them: which conceit grows out of ignorance of God's wisdom, who by his word hath tied us as straight in the use of them as in things most necessarily enjoined. For there is no action in which we must depart from God. Object. They are therefore indifferent, because they are neither commanded nor forbidden, and therefore as they be free, so be we also in them. Answ. Although there be no word commanding or forbidding, yet there is a word directing and ordering in them, as we shall see in some general rules concerning them all, and in special rules applied to some particulars.  
The general rules concerning them all, 
General rules concerning all indifferents.  as meat, drink, apparel, recreation, houses, marriage, and the like, are these:  
1. The most indifferent action that is, must be used by warrant and leave from God: 
1. The most indifferent 〈◊〉 be by Go●s 1. warrant▪ ●. l●aue.  warrant is from the word, leave is by prayer; and thus must every creature of God be sanctified by the word and prayer, 1. Tim. 4. 5. Our meat, our apparel, our houses, our recreations must all be undertaken and used, 
Former by the word.  First, by the warrant of the word: for else it cannot be done in faith, Rom. 14. 23. and whatsoever is not of faith, is sin. The word must direct me in this particular meat, apparel, recreation, that it is lawful in itself and to me, or else I sin in it. Secondly, 
Latter by prayer.  by prayer: for we must lift up our hearts at least in the use of them all: 1. In invocation for an holy use, suspecting all our ways, and our inclinations to corrupt ourselves in everything. 
Reas.  2. In thanksgiving for our liberty in all the creatures, that were justly forfeited, and God's blessing in them. This neglected, 1. We may have the creature, but want the blessing; have bread, but not the staff of bread; have money, but not a bag to hold it; clothes, but no warmth; marriage, but not the comfort of it: and so in the rest. 2. We do not distinguish ourselves from the bruit beasts, who live by things before them, and never look above them to the giver. 3. We have no title recovered in any of them, but they all remain unclean, as was signified in all the unclean beasts, as all other had been, but that they were permitted by special leave, without which we are but usurpers. 4. God is not acknowledged the author of our life & liberties, and so is deprived of his honour & homage, which no Lord among men will endure, in such as hold the least copy under them.  
2. The most indifferent action that is, must be don● for God, 
2. The most in 〈◊〉 must be done for God.  that is, to the glory and honour of God; whatsoever we eat or drink, etc. 1 Cor. 10. 31. For while we take our part in the comforts of the creatures, God will not lose his part of them, that is, his glory by them. Doth my eating and drinking make me heavy and unfit for the service of God, to perform it with cheerfulness? Here I have sinned in a lawful thing: for God looks to be served with cheerfulness and a good heart, in the abundance of all things, Deut. 28. vers. 47. Doth my apparel tend to pride up and advance myself? This is a sinful use of a lawful thing, wherein I should glorify God. Do my recreations and sports not only justle out my duties of Christianity, of reading, and meditating, and private prayer; but engross my time, so that I neglect my special calling? Herein I use my liberty unlawfully, and turn it into a wicked licentiousness: Recreation was never ordained by God to be an occupation, but only an help unto it.  
3. The most indifferent action that is, must be used in love, 
3. The most indifferent must be used in love  as well as in faith, to edification, as well as in sanctification. This general rule is in 1 Cor. 14. 26. Let all things be done to edifying. Rom. 14. 21. It is evil to eat with offence: and it is good, neither to eat flesh, nor to drink wine, nor to do any thing whereby thy brother stumbleth, 
1. Not offending others.  or is offended, or made weak: and Paul would never eat, rather than offend a weak brother. In case of offence, in different things lose their indifferency, and become sins, and must not be done, be they never so small, never so profitable, never so powerfully enjoined by authority, because an higher authority of God, bids us not offend our brother; the conscience of our brother must be more tender unto us, than our own peace and preferment. 
Dan. 1. 8.  Daniel and his fellows refusing the King's meat, might seem very unwise, and too strict, for so small a thing to lose the King's favour, and their own advancement: but it was not frowardness in them, nor disobedience to the King, but conscience and obedience to God's commandment in a case offensive to themselves and others: so they would not do the least evil for the greatest good. So, is this garment lawful to me, and offensive to other of God's children? Then have I no liberty in it. Is this eating, or drinking, or tobacco-taking lawful to me, and may it offend in circumstances? I must avoid occasion of offence. Is this sport and recreation lawful in itself and to others, but is it offensive in me a puulike man, a professor, a Preacher? Wisdom teacheth to refrain it. So the Apostle saith, All things (that is, indifferent, of which he there speaks) are lawful, but all things are not expedient.  
Now as we must be far from offending any, so our endeavour must be to build up our brethren and ourselves in the use of every indifferent action. 
2. But building them up.  Quest. How may that be? Answ. When in the civil use of them we add some spiritual meditation, as Christ when he spoke of bread, stirred the people to meditate on and labour for the food that abideth to eternal life: so in eating and drinking we should sometime think of feeding on Christ, the true bread and water of life; in putting on our clothes, of putting on Christ as a garment: in putting them off, of putting off the old man and the lusts thereof: in marriage, of the contract between Christ and the faithful soul: in our journeys abroad, and returns home, meditate with the Apostle Paul of our being from home, and at home with the Lord, etc. Thus shall we cherish and refresh our souls with our bodies.  
4. The most indifferent things must be used in sobriety and moderation; 
4▪ The most indifferent must be used in sobriety.  and this is, 1. When we use them as helps, not hindrances to our calling, general or special, but our hearts are kept by them in a fitness unto both. This is our Saviour's rule, Luk. 21. 34. Take heed that your hearts be not oppressed with surfeiting or drunkenness, or the cares of this life, that that day come unawares. 2. When we exceed not in them our ability and degree, but square ourselves to the most sober of our age and condition: the neglect of which rule makes the feast of churlish Nabal, like the feast of a King, and brings soft apparel out of King's houses into very cottages, to the great confusion of all degrees, so as every man is out of order; the servant more gallant than his Master or Mistress, Scholars arrayed in unseemly sort like Soldiers, the Gentleman like a Nobleman, and the Carter like a Courtier, and every Degree many degrees beyond itself. 3. When we hold them indifferent not in our judgement only, but also in affection, keeping the command of these, and be sure they command not us: 1 Cor. 6 12. All things are lawful for me, but I will not be brought under the power of any thing: and, 2 Cor. 7. 30. We must rejoice in the creature as not rejoicing; use it as not using; buy, sell, and have a wife as not having. This is to affect indifferent things indifferently. Contrary whereunto is that excessive desire and use of any creature, which makes our servants our masters, and puts us out of possession of them, that we may be possessed by them, as when riches have our hearts, and we have not power to command them to any good use; the heathen disclaimed this slavery, My riches are mine (said Seneca) not I my riches: 
Divitiae meae sunt, non ego divitiarum. Senec.  would God Christians would say so much, to whom grace offers better things. So when a man or woman have enslaved themselves to any creature, and made it a tyrant and commander, as insatiable drunkards, who can no more be without strong drink or wine, than the fish without water, or themselves without air: The Mule (they say) must have the bag hang by his mouth, and these must have the bottle or pot at their elbow continually. Others that so addict themselves to that bewitching weed Tobacco, above all reason, set more thoughts upon it than they bestow upon God, bestow more time on it by ten parts in one day than upon God's service, yea, than upon any profitable calling; bestow more charge upon it then upon all pious and charitable uses, through the year; yea serve it as their God night and day, and all to turn their bodies into chimneys, their blood into foot, their best and radical humour into smoke. This is an intemperate and sinful use of a creature, in itself good, if physically used: for we condemn not drink, when we condemn drunkenness, but the drunken use of it. Neither can these dry drunkards more justify their sin then the moist, nay far less, seeing the one is ordained for common use, so is not the other. But without comparing them together, it is a great sin to be a slave either to a pot or to a pipe.  
5. In all indifferent actions, we must endeavour so wisely to pass them, 
5. For no indifferents forgo better things than they: as, 1. Time.  as we do not for them lose any thing, better than they; such as are, 1. Time: men must not cast away much time in them. We should eat out as little time with our meat as we may, much less play away our time. Women must be conscionable to spend as little time as may be in arraying and trimming themselves; for time is better than apparel. Neither for wealth must we exchange our time, but that we reserve special times for better ends: for all the wealth on earth will not buy an hour of time. 
2. Good name.  2. Our good name is better than any indifferent thing, and aught to be more precious than the sweetest ointment: we must not eat and drink to be counted gluttons and drunkards; nor play in excess, to be counted dicers and gamesters, which are infamous names, and such persons were banished out of the heathens Commonwealth: nor so apparel ourselves as to be accounted proud, garish, and wanton; nor build to be accounted vain and prodigal: but prefer our good names before the use of these. 3. 
3. Estate.  Our goods and portion of wealth which God hath given us, are better than the excessive use of any of these, and we must not waste our goods more than is fit for our estate. Men have no warrant to venture great sums of money upon a few casts at dice, or bowls, or other sports. We are not Lords of our goods but stewards, and must be drawn to an account for them. Religion will teach a man good husbandry, and though it allow not only a necessary and convenient expense, but also for honest delight & pleasure, in meat, drink, apparel, recreation, building, etc. yet it allows no prodigality, except in the case of godly and charitable uses, to the poor members of Christ. Oh how rich should some mean men be in good works, if they had given that to the poor which they have lost in play? and who can say but one is far better, far more comfortable than the other? 
4. Virtues.  4. Our virtues and graces are far better than any indifferent thing, and therefore we must not lose these for the other. Against which rule they sin who in meats and drinks loose moderation, sobriety, and tem●●rance; and they who in apparel lose their humility and lowliness; and they who in recreation lose their patience, meekness, love and peace; and they who in marriage lose their chastity and holiness, etc.  
By all which rules we see, how godliness takes not away the use of God's creatures, (for it only gives liberty in them:) but order the use thereof, that they may be used in the just measure of their goodness, and give place to better; and restrains us no further than so, as the call be not exceeded, nor the rules of moderation violated.   

CHAP. XXIV.  
Special rules for meat and drink.  
NOW for the special rules of things indifferent, because I must not suffer this discourse to grow so large as it would; omitting all other things indifferent, there be three things, as most common, so more specially to be treated of; 1. Meat and drink: 2. Recreation: 3. Apparel: for all which the word of God is plentiful in the rules of Christian wisdom, and direction.  
1. Rules for eating and drinking. 
Rules for eating and drink.   
First, for the lawfulness of it: 
1. Necessity.  1. It is necessary, to nourish and strengthen us in our duties, and repair strength decayed. 2. It may also serve for delight: for God hath given us leave liberally to use the creatures, not only bread to strengthen the heart, but oil to make his face glad. 3. God hath afforded us leave to feast together, and invite one another, for the maintaining and cherishing of Christian love, and mutual fellowship, as we see in jobs children, which was not unlawful: & the Primitive Churches had their agapas and love-feasts, of which the Scripture makes mention, Acts 2. 46.  
Secondly, 
2. Propriety.  for the propriety; we must eat and drink our own, the sweat of our own brows, not other men's. Many cut large pieces in other men's loaves, I mean that which they know is not theirs, but other men's, if all debts were paid. This is an high kind of injustice, 2 Thes. 3. 12. not to eat our own bread.  
Thirdly, 
3. Measure  for the measure: we must eat and drink according to the call of nature, or honest and moderate delight, to make us and keep us in a fitness to godly duties of hearing, reading, praying, etc. All that eating and drinking whereby men make themselves heavy, sleepy, unwieldy, and unfit for good duties, is sinful; for this is not a refection or refreshing, but a destruction or oppression of nature.  
Fourthly, 
4. Affection.  for our affection; we must eat and drink with moderation of affection, not to sit at it as though we had nothing else to do, as many who bring themselves under the power of the creature, such as cannot be without the pot at their mouth, or without the pipe at their nose; men of whom the Apostle speaks, that corrupt themselves with the creatures, losing sobriety, modesty, chastity, health, and reason itself. Here is an utter perverting of God's ordinance; who hath given us his creatures to refresh and help ourselves by them, but men instead thereof, hurt and destroy themselves by them.  
Fifthly, 
5. Time.  for the time; we must not so eat and drink, as we eat up also too much time: for so we hinder ourselves in our callings, which we ought specially to further, redeeming the time, Ephes. 5. 16. Numbers set down to eat and drink, and in feasting and feeding their bodies, never feel the passage of three or four hours; whereas to sit out a Sermon of one hour long is very tedious; so little care have most men of feeding their souls.  
Sixthly, 
6. Sweetness.  in eating, desire to taste the goodness and sweetness of God himself in his creatures; else have we no better use of them than the bruit creatures. Say to thyself, O Lord, how sweet and good art thou in thyself, who canst put such sweetness in thy creature?  
Seventhly, 
7. Communication.  we should use good and savoury speech, as salt to our meat, to acknowledge God's bounty and goodness, to praise him and to edify others. Our empty and barren hearts cannot tell how to wear out the time of feasting, but either in trifles, or inviting of others to eat and drink, who need rather bridles, than spurs. Quest. What, no other speech but of Scripture? how then should we be merry? Answ. It is true, that commonly all other speech but earnall, is unsavoury: but a Christian must consider, 1. That he eats and drinks before the Lord, and his speeches must become the presence of God, who heareth and expecteth that all the speech of Christians be better than silence. 2. All the speeches of Christians ought to savour of sobriety and wisdom, and the grace of the heart: for, whom call we to our tables but God's children by profession, who must be like themselves every where? 3. God hath given us leave to be merry, but with this only restraint, Be merry in the Lord; not against him; nor setting him out of sight, as those who never think themselves merry, but in rude and ungodly behaviours and speeches unbeseeming Christians. Plato and Zenophon thought it fit and profitable, that men's speeches at meals should be written: And if Christians should so do, what kind of books would they be?  
Eighthly, 
8. Meditation of 4. things.  in our eating and drinking we must be careful to season our hearts with these and the like meditations: 1. How prone we are to know immoderate joy, and provoke God in our feasts: job was suspicious of his sons, sent to them to sanctify themselves, and afterward himself sacrificed for them. 2. That we shall not want incitements or provocations of such as are invited with us, or otherwise to forget ourselves, which incitements we must watch against, and arm ourselves aforehand. I remember the story of Antigonus, who being invited to a place where a notable harlot was to be present, asked counsel of Menedemus what he should do: he bade him only remember that he was a King's son. Good men may be invited where none of the best may meet them; the best counsel is, to keep in mind that they be Kings sons, God's children; and a base thing it were to be alured from their profession, by the ungodly. 3. To consider in our eating and drinking our own end, and mingle our feasting with a meditation of death; as joseph had his tomb in his garden, to season his delight with▪ meditation of his end. Alas, this feeding and feasting is but a little repair of a ruinous house which must go down. The Egyptians had a skeleton or carcase brought into their feasts to the same purpose: So do thou, set thine own carcase before the eye of thy mind, and it will moderate thee in the pampering of it. 4. Consider how many poor ones want some of thy superfluity. It is a great sin of great men, to drink wine in boles, and eat the fat, and to forget the affliction of joseph, Amos 6. 6. Therefore, Neh. 8. 10. Eat the fat, and drink the sweet, and send part to them for whom nothing is prepared. Say with thyself, Who am I to be so full, when many are hungry? That I should abound when so many want? How am I indebted unto God to be thankful; and shall I requite his love with such unkindness, as to grow wanton, idle, and forgetful of him, when he is most mindful of me? Must I eat and drink to rise up to play? No, I must bestir me in such duties, wherein I may express much love for much love.   

CHAP. XXV.  
Rules for the right ordering of ourselves in our sports.  
THese concern, 1. the matter and kind of our sports and plays: 2. the manner of using them aright: 3. the right ends.  
First, the matter of our sports must be in things which our consciences tell us are lawful or indifferent. 
Rules for sports. ●  Therefore, 1. Holy things, 
1. Matter of them: not, 1. holy things.  as phrases of Scripture, must not be played with: Thou shalt fear the holy name of God: not delight thyself in swearing. 2. Sinful things are not to be matter of our sport: 
2. Nor unholy.  as, 1. To make a man drunk, or swear, or to laugh at such persons: for this is a matter of sorrow to see God's image so defaced: and David's eyes gushed out with rivers of tears, to see such spectacles, 2. Unlawful sports are plays and interludes, which are the representations of vices not to be named among Christians; besides men's wearing of women's apparel, the incentives of lust and fuellers of fleshly flames. Heathen Lawgivers' have banished such out of their Countries. 3. Mixed dancing of men and women together, never read of in Scripture with approbation, and here in our text noted to be the fruit of idolatry, riot, drinking, and all other dissolute, behaviour. Would God, the root, and tree, and all branches laden with such fruit, were quite stubbed up. The heathens themselves condemned it: It was an ordinary speech among the Romans, 
Nemo nisi a●t ebrius a●t insanu● tripudiat.  None but either a drunkard or a mad man danceth. It were too long to infer the sentences of the heathen. The general consent of Fathers, and the determinations of Counsels make against this wicked and lascivious practice. Basil in a Sermon of his concerning drunkenness, saith, God made our knees not to caper like Goats, but to bow to the worship of God, and our Lord jesus Christ. And Viret on the 7. Commandment, Chorea in circulo, centrum diabolus, circumferentia eius Angeli. Therefore let the Sons of light detest such an unfruitful work of darkness: for what is there here but lust of the flesh, and lust of the eyes? what is here else, but carrying fire in the bosom, and walking upon coals; and how can a man avoid burning? This practice agrees neither with the gravity of the man, nor the shamefastness of the woman: nay, the very sight of it in a woman, is known more to overwhelm a man than strong drink, as we may see in Herod, Mar. 6. 22.  
4. Unlawful games are such as the laws of the land make unlawful, which bind the conscience in things indifferent: now among unlawful games, the laws reckon dicing, and so doth the law of God, because it hath no good report in it, no praise, no virtue, Phil. 4. 8. and then it cannot be indifferent. And the like may be said of all those plays, the ground of which is lot, seeing a lot is an oracle and declaration of God's will, a part of his Name, more solemn than any oath, and must not be vainly used, or for recreation. Object. It is no lot, we use it for no such end. Ans. That is no matter; the jews cast lots for our Saviour's garments, the nature of lots remained, though the good end was neglected. Object. God's providence overrules all other games. Answ. In other lawful games that depend upon wit, strength, or skill, our own infirmity, or want of skill, may be blamed in all imperfection: but here, because the ground is a lot, wherein we have no cunning, (unless by cogging and cheating, which very roisters condemn) nothing can be accused but God's immediate direction: let men consider whom they dishonour, when they say, What luck, what chance is this?  
Lyranus in his praeceptorium, by nine reasons proveth the unlawfulness of playing with dice. The heathens themselves condemned it even in their Princes; as Suet●nius in the life of Augustus' reports, that it was his greatest blemish, that he was at leisure to play at dice. Chilo being sent from the Lacedæmonians to Corinth, upon an Embassage, and finding the Senators of that City at cards and dice, would perform no part of his message, saying, he would not so much dishonour the Lacedæmonians, as that they should either make or meddle with such persons. Were such games infamous among lieathens? how unworthy then are they among Christians.  
Secondly, as sports and plays must be indifferent in their nature, so also in their use; and that is when we confine ourselves to the lawful manner of using them.  
1. The persons must have two qualities: 1. they must be pure: for to the pure all things are pure, and to none else: 
2. The manner.  secondly, they must be weary, and need refreshing: for God alloweth not the most lawful sports, till the body and mind stand in need; till than we must be busy in better things.  
2. All sports must be sanctified by the word and prayer, 1 Tim. 4. prayer before, and thanksgiving after: because we are in more danger to forget ourselves herein, than in any thing else; in that we unbend ourselves from our ordinary business, and think we may take more liberty than usual. A strange lesson to gamesters.  
3. All sports must be joined with the fear of God: Rejoice with trembling, which suffers not a man to pour out himself to pleasure.  
4. All must be joined with moderation agreeing to the time, person, and place. A man must not be a lover of pleasure, set upon sport, as some, who are given over to sport, never weary, all the week long is too little. The Apostle commands, to rejoice, as not rejoicing: that is, to be so moderate and retired, as not to overvalue sports, nor to set our affections on them, as those who have other things to do. So observe due circumstances: Some at cards and dice turn night into day, and sit up all night and day, longer than they could for ten times more money be bound to any good business. Some wickedly encroach on time allotted to God's service, some part of the Sabbath day, and other times: some keep from Church, and some run from Church with their games in their mouths: others bestow upon them too much time which should be employed in the calling, either general or particular, and so much endamage themselves thereby. The mower's rifle is good to be set to his sith, when it is blunt; but if he doth nothing but whet still, he spoils his sith, and hinders his work. Therefore let us moderate ourselves in our sports, according to the most sober of our age, degree, condition, and sort of life, and use them with such as are both godly and wise, who may rather watch over us that we offend not, rather than draw and provoke us so to do.  
5. We must not exchange any virtue or good thing with our delight and sport: (as before we noted) because every thing that is good, even the least, is better than any indifferent thing: and therefore, 1. We must not by sports hinder our callings, but fit ourselves to them: 2. We may not clog ourselves with them, because they ought to speed our way in our spiritual course and race. Take heed they become not the devil's birdlime, in which while we wallow, we are disabled to mount aloft in heavenly meditations. 3. We may not lose our patience, our meekness, our love, as they that scorn, quarrel, storm, and rage like heathens, against luck, chance, or fortune; yea, swear and curse, if never so little crossed, as they that never heard of religion. 4. We may not lose our goods, or waste our substances, or play away more than without any doubt or scruple of conscience we may bestow upon honest delight, the necessary maintenance of other things, and necessary contribution to the Ministry, and the poor first liberally provided for. 5. We may not lose our good name, which is a precious thing, as to be counted gamesters, dicers, common bowlers, or idle persons, or a companion of them, or by obscene, scurrilous; or uncomely words or actions, carry the brand of a rude and disordered mate. 6. We may not lose our mastery over our sports, to let them have us at command: for, he that thus loves pastime shall be a poor man, Prou. 21. 17.  
Now we come to the right ends, which in our sports we must set before us, 
3. The right ends of sports.  if we would not sin.  
1. The end of sports must not be to pass the time, 
1. Negative.  which we ought to redeem, and not let pass without gaining something by it better than itself. Nor to maintain idleness, as men that cannot else tell what to do with themselves; for this is as ill as idleness: for idleness is not only not working, but a doing of trifles, and that which we dare not bring into our account to God. A pitiful thing, that Christians having so much to do, and so much means, and so many calls to their business, should find nothing so fit as cards and dice.  
2. The end of our sports must not be to purchase our neighbour's money, or to help ourselves by his hindrance. And I would know, by what right of God's word I can hold my neighbour's money, which comes into my hand without labour, love, gift, or just contract. If it be not mine by justice distributive or commutative, it cannot be mine by God: But no law of God or man, hath ranked wagers in either: nay, the civil law compels none to pay that which is lost; or if he have paid, he may recover it within fifty hours.  
But the right ends of sports are these: 
2. Affirmative.  1. God's glory: nothing can be lawful wherein some glory is not won to God, in whatsoever we do, 1 Cor. 10. 31. And therefore such sports as do not enable us to cheerfulness in the duties of religion and Christianity, fail in this end. 2. All our earthly joys must help forward our spiritual joy in God, and the eternal joys of his Kingdom: if they come in comparison with them, or will step up to hinder us therein, they are to be contemned. Our chief joy must ever be placed in the Lord, and our chief affections must be reserved for that fullness of joy which is at God's right hand. First seek the kingdom of God, even in these, and above these: how doth he so, who spends more time in these than in that; yea, more by a thousand degrees, if we would measure the time of his sports, by the time of godly desires, & religious duties? 3. The preservation of our own health, & not to impair the health of our souls or bodies, as many by their watching to play destroy their health, and call numbers of diseases upon themselves, and oftentimes untimely death. In this use alone can all recreations become good and comfortable unto us, although our corrupt nature is loath to be so confined.  
Object. If only these recreations, in this manner, and these ends be lawful, you leave us none. Answ. Only these, in this manner and ends are lawful; and yet we disallow nothing which God's word alloweth, which ought to govern all his people. God's word alloweth for the exercise of the body, the use of the bow, 2 Sam. 1. 18. of music, Neh. 7. 67. of hunting, hawking, birding, and such sports, without swearing, disorder, and needless tormenting of the silly creatures. And for the exercise of wit, he alloweth honest riddles, judg. 14. and such games as the ground of which is wit or skill, as chess, draughts, etc. Besides, an heart that is sanctified, would enure itself to heavenly joys, and prefer them above carnal, and little affect these which loose persons so much dote upon.  
And to those who will be ready to object the use and custom of the world, and the practice of so many forerunning ages, I answer and conclude with the Apostles words, Rom. 12. 2. Fashion not yourselves according to this world, but prove what is the will of God. Or if you will not walk by God's rules, your sin shall destroy your own souls: look you to your duties, I have endeavoured to do mine in discovering the same unto you.   

CHAP. XXVI.  
Rules of wisdom concerning our apparel.  
Having thus finished the rules of wisdom, 
Rules for apparel.  concerning meat, and drink, and recreations, we come to such rules as concern apparel: and they are four:  
1. 
1. For the matter.  The matter of our apparel must not be stately and costly; which must be measured partly by the ability ourselves have, partly the condition of life we are in, and partly by the example of such as are sober, grave, and wise in our rank. Yea, even in the matter of our apparel, our sobriety and modesty must appear; yea, our humility; when God made Adam garments, he made them of skins, 
Primavestis data est propter usum, non propter luxum▪  homely and base, that he might read therein his mortality, and that by his sin he was become like the beasts whose skins covered him.  
2. 
2. The fashion.  For the manner of our apparel, it must not be strange, garish affecting new fashions, which argues levity and new fangledness, but such as becometh holiness, Tit. 2. 3. and according to the sober custom of our Country and rank. Zeph. 1. 8. I will visit King's Children, and those that wear strange apparel; that is, such as in the form or fashion is wanton, curious, odd, savouring of pride, lightness, and singularity. A fearful threat, under which our whole land lieth, which is a receptacle of all the fashion of all Countries, besides our own daily inventions of new fashions of monstrous apparel, that were men and women's bodies as monstrous as their apparel, they would be cast out of the company and account of men: and how soever their bodies be, surely their minds be monstrous, and filled with vanity: and how just were it with God, seeing such persons will not fashion their clothes to their bodies, to fashion them to their clothes? The Apostle wisheth us not to fashion ourselves according to the world; which precept is so far out of date and use, that almost the fashions of all the world, and the vanity of all Countries, may seem to be arrived and landed in this land of ours, 
England the world's ape.  that a man may read in capital letters upon men's garments the lightness and lewdness that is within.  
3. 
3 For measure.  For the measure of it: beware of excess in apparel, which is a great sin, and carrieth with it, 1. Expense of wealth, which might be better reserved to the use of the Church or Commonwealth, 
Excess in apparel a great sin. Reason.  or covering the poor and naked Saints. All excess is commonly maintained with covetousness, injustice, or unmercifulness. 2. A note of a vain mind that glories in his wardrobe, as if a thief should boast of his bolts, or glory in his brand, or mark of felony: for apparel is the cover of our shame. 3. Waste of time, and idleness, in the too accurate and curious culture of the body, which should be spent either in adorning the soul, or following our ordinary calling. 4. Oftentimes debts & unjust detaining of men's dues from them. We have known great rents soon turned into great ruffs, and lands into laces. We have heard of some brave dames, in such variety of fashions and colours, as if they had stood in a Pedlar's shop about them: and of some brave Gallants, that have carried some whole Manors upon their backs. But M. Latimer, in his time a man of much observation, noted one commodity in his leather coat, which he wore at the Court; when the Gallants mocked him, he told them his was paid for, and so were not many of their Velvets and Satins.  
4. 
4. The kinds of apparel.  Consider the ends and use of apparel, and that is, 1. spiritual, 2. civil. 
1. Spiritual.  Spiritual, many ways: 1. When by putting clothes on, we see our misery, and in the nakedness of our bodies the nakedness of our souls. 2. When we labour to put on Christ jesus as a garment, to cover us form the storms & tempests which our sins have raised against us. I counsel thee to buy of me the white garments of innocency, Re. 3. 3. When by girding our apparel to us, we labour to gird up our loins, and look for our Lord jesus. 4. When by putting off our old garments, we daily put off some relic of the old man. 5. When in adorning the body, we study to adorn the mind with humility, holiness, modesty, meekness, etc. Not make any superstitious use, or put religion in garments.  
Civil, 
2. Civil: threefold.  and that is threefold: 1. for health, 2. for honesty, 
1. Health▪  3. for ornament.  
1. For health and necessity, to defend us from the injury of weather, and to keep us warm: to this end God clothed Adam; and it is a curse to put on clothes, and not be warm, Hag 1. 6.  
2. For honesty, 
2. Honesty: in  in two branches: 1. Decency. 2. Distinction.  
First, 
Decency.  decency: for nakedness in the state of innocency was a glorious ornament, but presently after the fall, shame and deformity came in; and therefore presently Adam sewed leaves together, and God made coats to hide and cover that nakedness. Now decency requires seemly and cleanly apparel, not fordid, base, and slovenly: and condemneth that affected nakedness of men & women, especially, who wear their clothes, so as they discover the nakedness of many parts of their body; whereas sin hath cast shame on every part, and calls for a cover over all but for necessity.  
Secondly, 
Distinction.  distinction of persons, sexes, ages, and callings. The man may not wear the woman's apparel, nor the woman the man's, Deut. 22. 5. Against which law of nature and common honesty, how manly do women attire themselves, and how effeminately do men imitate women, as though both were willing to change sexes? How undecent is it to see an old man in a youthful habit, to see a Minister in his ruffian's hair, pickadillies, and fashion like some soldier? to see a peasant clothed like a Prince? as all sorts of men almost are confused in apparel. joseph when he was set over all the land of Egypt, was distinguished from inferior Princes by his fine linen, and golden chain. In times past soft garments were in King's houses, but now that is no distinction of Courtiers.   

CHAP. XXVII.  
Concerning ornament in apparel: wherein three questions are resolved.  
THE third and last civil use of Garments is ornament: 
3. Ornament.  where consider two or three questions.  
Quest. 1. Whether be ornaments lawful to be used, seeing the Apostle commands women, that their apparel be not outward, with broidered hair, and gold, nor pearls; nor costly apparel, which he opposeth to comely apparel? 1 Peter 3. 3. 1 Tim. 2. 9 Answ. They are: for the Apostle simply condemneth not the things themselves, which are the good creatures of God; nor all use of them in ornament, which Rebecca and joseph being advanced, and all the Israelitish women, ware in earrings and bracelets, 
Deut. 32.  which was not their sin. But he condemns in them, 1. The over-common and unseasonable use: for ornaments are not sit for all persons and times, but must be used sparingly, not commonly, having respect to times and solemnity. They be for great, not for common men, neither for those every day: the rich man in the Gospel is condemned, for going in fine purple every day. 2. He condemns the affected and excessive use of them; for they more affected the adorning of the body, than of the mind, to which the Apostle in both places calleth them: whereas a Christian must chiefly provide for the adorning of the mind inwardly. 3. He condemns their offensive use of them, who did not use them as the sober and grave matrons of their years and age; but being newly converted from the heathens, still retained the heathenish ornaments, and would not, being Christians, be put down by the heathens, but retained the former manner of adorning themselves. 4. He condemns their end in wearing these things, which was to set forth their bodies, and pride up themselves with their ornaments; whereas all ornaments must be used to God's glory, while we adorn his Temple, and not to draw men's eyes upon us.  
Quest. 2. May not a man wear long hair for ornament.  
Answ. 
Against looks and long hair in men.  The ornament of a man's head is short hair: long hair is an effeminate ornament. 1 Cor. 11. 14. Doth not nature itself teach, that if a man have long hair, it is a shame for him? but if a woman have long hair, it is a praise to her. Object. We may use other things for ornament, and why not our hair? Answ. In ornament we must look we be without offence, and that is when we frame ourselves to the example of the grave and sober, who amongst us count the fashion of flaring locks, effeminate and ruffianlike. Again, in ornament, as in every thing else, we must express godliness, modesty, and sobriety: whereas this fashion of men is received as a badge of a light mind, and an intemperate person. Object. The Nazarits did nourish their hair. Answ. That was by the special law of their profession which profession, and law, and all, is now ceased. If thou wilt be a Nazarite, thou must drink no wine, nor strong beer; a hard law to many of our locksters. That of Absolom doth not necessarily conclude against it, that his hair became his halter: yet it is not to be passed lightly: Compare his pride with his fall, and we may observe that God doth ordinarily punish us in that wherein we sin.  
Quest. 3. May not a woman paint her face, 
Against painting of faces and complexions.  and mend her complexion? Answ. No, every one ought to be content with their own feature and complexion: and to devose artificial forms and favours to set upon their bodies or faces, is a most abominable practice. For, 1. They are not content with their form which God hath given in them, either because they are proud and would not be inferior to others in beauty; or because they are unchaste, and would by art allure lovers, when nature hath failed them. 2. The form of it is a lie; it is no beauty, but a picture of it, no sincerity, no truth in it. They dissemble themselves to be other than God made them. What truth may we expect within, when a man may read in their faces, lying and dissimulation? How is this to abstain from the appearance of evil? 3. What a dishonour is it to God, that a wretched worm should go about to correct and mend his workmanship? How would a mean workman take it, that a bungler should offer to correct or alter his work? 4. What an indignity is it to take the face of that which they say is a member of Christ, and make it the face of an harlot? We read but of one in the Scripture that painted her face, and that was jezabel, 
2 King. 9 30.  an arrant strumpet, and called the mother of fornications. How much more unseemly was it in that Vicar of Christ Pope Paul the second, as Platina writes? 5. Our Saviour plainly tells us, Mat. 5. that we cannot make one hair white or black, that is, we have not power of our hair to make it, no not to colour it: and yet these will make as many white and black as they list. 6. If thou be ashamed of that face which God hath made thee, he will one day be ashamed of that face thou hast made thyself. And dare a Christian carry a face in his life time, which neither God made at first, nor he dares appear withal in the resurrection? Object. But I must please my husband, and hold his heart to me. Answ. Will it not please him to behold the face that God made? or canst thou please him in bringing a strange beauty to cozen him withal, that he knows is not thine own? or if he take thee for beautiful when thou art deformed, wouldst thou be thus deceived in a husband, for a fair man to marry a painted husband.  
Object. But I may cover a deformity in my body. Answ. Yes, but not by setting a new form upon thy face, nor by dissembling.  
Object. Doth not the Apostle say, 1 Cor. 12. We put covers upon the members that are least honest? Answ. 1. The Apostle speaks of not contemning the poorest Christian, under that similitude. 2. We cover uncomely parts, but with what? with clothes to hide them, not with painting, stibium, white lead, purpurisse, or check varnish. 3. If thy external form be not so beautiful, beautify it with grace, humility, the fear of God, and other Christian virtues. The Church's beauty is within, which God and his Angels, and good men respect in the person that is most deformed and contemptible.   

CHAP. XXVIII.  
Rules for our carriage towards all men▪ in general.  
THe second sort of rules concerning man and the things of men, respecteth our carriage towards other men; and that, 1. In general▪ towards all: 2. In special, towards good, or bad.  
The general rules are these: 
General rules to carry ourselves towards all men.   
1. Wisely to distinguish between men, and not promiscuously respect all alike. 
1. Respect not all alike.  1. This is a point of wisdom, 1 Cor. 6. 6. and 2. commanded us, jud. 22. have compassion on some, putting difference, others save with fear. Again, 3. Many precepts can never be observed without it: as, first in things respecting God, Cast not holy things to dogs, Matth. 7. 6. that is, such as are known to be wilful repellers of the truth, lest they profane them, and tear you: secondly, in things of men, Do good to all, but especially to the household of faith: thirdly, concerning ourselves, He that hateth will counterfeit, though he speak favourably, believe him not, etc. Prou. 26. 24, 25. Therefore labour to discern one from another. 4. There is great difference between an Israelite and an Egyptian, between a jew and a Samaritan; and we must observe the difference; wherein the Lord goes before us, who though he be patient and good unto all, yet he is specially good unto Israel, even the upright of heart. Object. This is to anticipate God's judgement and censure. Answ. No, because our judgement reacheth not to a man's final estate, but to the present only; for we may not judge beyond our eyes, nor yet against them: It is alike folly and wickedness to iusti●ie the ungodly, as to condemn the innocent. Against this rule ●aile those general men, whom all fashions and companies please well enough, no matter whether Protestants or Papists, religious or profane, drunkards or sober, swearers or fearers of an oath; as the jews, they put no difference between Christ▪ and the thieves, who were crucified with him, but only that Christ was the worst. Others put difference between the godly and others, such as between jews and Samaritans, they will not meddle with a man truly fearing God for a dish of water. But a fearful sign it is when grace is not acknowledged.  
2. Although we must make account to live amongst all, 
2. Must live by all, but sort with the best.  yet our care must be to sort with the best: that is, we must embrace friendship with all so far as is possible, Rom. 12. 18. and so as we war not with God; but familiarity only with good men, who are but a few. Lightness of familiarity is indiscretion. Here the rule holdeth well, to try before we trust: yea, a wise Christian must not commit himself to every one that seemeth good by the example of Christ, joh. 2. 24. For, 1. Much hypocrisy lieth at the root of men's hearts: 2. Satan hath taught many to transform themselves, and make religion and good words a cloak for their own ends: 3. Never did the devil more hurt to Christianity than by false brethren, who were sent in to spy their liberty. For even thy brethren, and the house of thy father, even they have dealt unfaithfully with thee,— believe them not though they speak fair to thee, jer. 12. 6. He that eateth bread with me (saith David) and he that dips his finger in the platter with me, even he lift up his heel against me: and Christ saith, A man's enemies are they of his own household. 4. Solomon saith, An unfaithful man is as a broken tooth, and a sliding foot, Prou. 25. 19 5. Christ would not commit himself to some that are said to believe in his name, because he knew what was in man. Many friends are like deep ponds, clear on the top, and all muddy at the bottom. And therefore a Christian must be well advised before he inwardly converse with another. Now if a man must be careful even in entertaining good company, how careless are men of themselves, when they thrust themselves into evil company, which is more contagious than any sickness, more infectious than any pestilence? no age so catching of any disease, as every age is of deadly diseases of the mind in such poisoned air. Let no Christian that will be ruled by God's wisdom, presume to converse in any such company, further than the limit of his particular calling, or other just occasion and dealing is offered.  
3. In our converse with all men, we must keep a determination either to do good unto others, 
In all companies do good or take good.  or receive good from others, helping one another to life as occasion shall be offered, Heb. 10. 24. Let us consider one another, to provoke to love and good works: jude 20. Edify one another in your holy faith. Motives so to do: 
Reas. 1.  1. How profitable should we be, if our lips were ever feeding others, Pro. 10. 20. and if our diligence were to draw understanding from others, Prou. 2. 5. How should we abound in wisdom, and make our whole life fruitful? This would keep us in good trading and return of goodliness. 2. This is the right end and improvement of our gifts, for the good of the whole body, Rom. 12. 6. 3. Here is an excellent work of love, which is called the bond of perfection, which ties persons and virtues together, and perfects them by frequent actions. 4. In what company soever a man comes, 
By conversation actually confute all wickedness.  his care must be that his life and conversation be a visible confutation of all ungodliness. daniel's piety confuted idolatry, and Lot was a real reproof of Sodom. A Christians light must always shine, even in the darkness of the world, and against it. Should the life of a Christian be like the life of unbelievers, covetous, contentious, conceited, unjust, & c? or should not the life of a wise Christian, vary from the multitude and common people, in judgement and practise? Did not Christ and his followers so? This rule is opposite to that worldly wisdom, to swim with the stream, and to do as the most do, to avoid the note of singularity. But here, as in all the course of godliness, 1. We must become fools, that we may be wise: 2. We must not avoid men's evil speaking, by running with them into the same excess of riot: 3. We must not take the example of many & great ones, but of Christ, the greatest and wisest of all: and Phil. 3. 17. Be ye followers of me, and look on them that walk so. These example's suit to our rule.  
5. Christianity enjoins love unto all, 
Love every man's person, no man's sin,  even the worst: whose vices we must hate, their persons we must love; by which virtue all men have place in our prayers, in our mercy and compassion as occasion requires. This grace covers a multitude of sins in all, it beareth with infirmity, it forgives offences in all: Col. 3. 13. forbearing and forgiving one another. And therefore the Apostle wisheth us, above all things to put on love. And to consider that motive, Col. 4. 7. Every one is one of us, even the worst in the natural and civil bond; one of us, if not in faith, yet in flesh; one of our neighbours, or congregation, or at least by the common bond of a Christian.  
6. Religion requires courtesy as well as piety, 
join with good conscience, good manners.  good manners together with good conscience; and therefore we must be courteous to all, 1 Pet. 2. 17. & 3, 8. Honour all men. And Rom. 12. 10. In giving honour go one before another. Which honour is a good opinion conceived inwardly, and expressed outwardly by reverend words and deeds. Christianity will make us have a low opinion of ourselves, and better of others then of our selves. Ob. Some are so bad, or so base, as no honour or respect belongs unto them. Answ. None is so bad but hath some honour on him, he is God's creature, he is a man, a Christian, and he may be a good man, a member of Christ, and certain reverence belongs to all this. Ob. But how can superiors, in higher place, honour their inferiors? Answ. Many ways: 1. In action, by testifying their good opinion of them in words, gestures, or deeds, not the least contempt: and so job behaved himself, self, 31. 13. 2. In affection, especially, when superiors whom God hath by their place made receivers of honour, could out of an humble affection be well pleased either to want it, or return it upon their inferiors if they might do it without offence, or might it stand with good order which God hath set in the Church and Commonwealth.   

CHAP. XXIX.  
Rules of walking wisely towards good men.  
THE first of these rules is in respect of our affection, 
1. Rule brotherly affection.  to love the godly with brotherly love. 
Heb. 13. 1.  It is true indeed, all men must be loved, but here is required a more special love, as between brethren, of which Saint Peter saith, 2. 1. 7. join with godliness brotherly kindness, because they are of the same father and family of God. The reason of this rule is this: the nearer any man comes to God, or expresseth him, the more right he hath into our affections for God's image sake: and here is a straighter bond then that of nature. The Apostle makes this a mark of God's child, to love the brethren, 1 joh. 3. 10. and David professeth, that all his delight was in the Saints, 
Psal. 16. 2.  the excellent on earth: and Rome 2. 10. Be affectioned one to another with brotherly love. 
Many things in God's children might draw our eyes unto them.  And because this cannot be, except men see more in God's people then ordinary, therefore labour to see, 1. Their high birth and true nobility, joh. 1. 13 Not of blood, nor of the will of flesh, but of God. 3. Their kindred and alliance: they are Sons of God, brethren of Christ, who was not ashamed to call them brebrethrens, Heb. 2. 11. 3. Their high office and place, whom Christ the faithful witness, the first borne from the dead, and the Prince of the Kings of the earth, hath loved and washed from their sins by his blood, to make them Kings and Priests unto God, Reu. 1. 5. 4. Their beauty and glory, being covered with long white robes of righteousness and holiness; such as Kings anciently were distinguished by, wherein they appear most lovely and graceful to God, Angels, and good men: nothing is wanting to their perfection of beauty, seeing they are complete in Christ the head of all power, Col. 2. 10. 5. Their present wealth, and future expectation: Their goods are God the chief good, Christ given them of God for righteousness, the holy Ghost sent into their hearts for sanctification and consolation; eternal election, effectual calling, justification. And their future expectation is the City of God, the heavenly jerusalem, which God hath prepared for them, Heb. 11. 16.  
Now were it a wise course for a man to disaffect the chief favourite of his King? and are not Gods children Gods chief favourites? Were it a safe thing to hate the people of God, to disaffect them, to lower upon them, seeing the Lord observes what looks are cast down upon his children, as in Cain? How was Balaam slain by the Lord for desiring evil to Israel, though himself could do them none but by his wicked counsel? These are the last times in which men are lovers of themselves, and of men only for their own advantage, 2 Tim. 3. 2. they love them for their wealth, ease, and pomp, not for God and his graces.  
2. We must not only affect their persons, 
2. Rule. Faithful communion.  but also embrace a fruitful fellowship and society with them in the Gospel. This is the Apostles rule, 1 Pet. 2. 17. Love's brotherly fellowship: and how glad was he for the fellowship of the Philippians in the Gospel, Phil. 1. 5.  
Now the means of fruitful conversing with the godly, 
Means of fruitful ronuerse.  are these:  
First, to consider one another, what need the best have to be provoked and whetted on, especially in these evil and cold days, yea, such times as nip and blast piety, and the fear of God, Heb. 3. 13. Exhort one another daily, lest ye be hardened through the deceitfulness of sin. Think what a fearful thing it is to fall from the grace of God, yea or the degrees of it; and would we suffer a brother to run into this danger?  
Secondly, choose fit matter to confer of in company, either by calling to mind things heard, or by stirring up to profitable hearing, diligent proceeding, in offensive walking, watchful speaking, and the like: or if need be, of admonition, exhortation, or reproof, show thy love therein; full clouds will distil rain, light will shine abroad, and charitable knowledge is communicative.  
Thirdly, be sure to perform these private Christian duties in good, and holy, and unrebukable manner: as, 1. orderly, those beginning which are fittest in gifts and place, as Elihu spoke in his turn: 2. humbly, none seeking to speak beyond his skill and reach: 3. wisely, watching the fittest time, and best occasion: 4. meekly and lovingly, without reasonings and murmuring, Phil. 2. 15. none crossing others, but through love one forbearing another, advising in the spirit of meekness, and with offering to submit themselves in other cases to receive words of exhortation and admonition: 5. Conscionably, so as in all such meetings and conference, every one be an helper to the truth, 3 john 8. to find it out, not to obscure or weaken it. By these means we shall have cause to rejoice in our Christian fellowship, as jonathan and David, 1 Sam. 23. 14.  
Fourthly, observe the graces that are in others, for a pattern to ourselves, 1 Thes. 1. 7. for our own provocation and imitation: Yea, spy and encourage the graces of God in the weakest and meanest Christian, so framing ourselves to that mark of a good man, who honours all that fear the Lord, Ps. 15. 4. Neither let the strongest scorn to ree●iue help from the weakest: Moses was content to be advised by jethro, and David by Abigail: and note Paul's humility, Rom. 1. 12. he hoped to come and be comforted by their faith, as well as to help theirs.  
Fiftly, in the use of good company, beware of giving any occasion of scandal, or offence to any, Matth. 18. 7, 8. leave no ill smell behind thee: avoid the note of pride, conceit, forwardness in speaking, frowardness, or stiffness in thine own sense, 1 john 2. 10. He that loveth his brother, there is no occasion of stumbling or scandal in him.  
Motives to provoke us wisely to carry ourselves in good company. 
Motives thus to carry ourselves in good company.   
1. Consider how in our company we are especially to watch, seeing in no part of our life we are sooner corrupted then in that, seeing in no part of our life we do so much discover ourselves, and seeing in no part thereof, we do either more good or more harm seeing we do nothing without witness, & should do nothing which we would not have exemplary.  
2. As Satan lays snares every where, so also in our company one with another, not so much to bring the godly to such excess of riot, as he effecteth in wicked societies, where is swearing, gaming, drinking, railing, etc. but to make them unfruitful, and keep them from the good they might do: and sofarre prevaileth, as sometimes impertinent speech, sometime debate & detracting speeches arise, and the most tolerable speech is worldliness, which stealeth away the heart and the time; so as some who intended more good to themselves and others, carry away hearts smiting them, for not better employing that opportunity.  
3. There is apparent loss, when we watch not to do or receive good, in company with good men. For godly men by reason of their callings, and distance of places, seldom meet; and when they do, they lose the gain of that time in their special calling; and if they get it not up in the furtherance of the general calling of a Christian, it is utterly lost. And what but this makes the mindfulness one of another sweet in their absence, when there was reaped so good fruit one of another in their presence?  
4. By this wise and fruitful carriage of company and meetings of good men, Christians shall stop the mouths of such as are ever complaining of, and accusing Christian meetings to be scarce to any other purpose, but to detract, defame, slander, censure, to strengthen one another in faction, and the like. Or if such mouths will not be shut, yet the conscience of Christians may rejoice in the contrary innocency, and not be dejected by such false testimony.  
3. Rule. 
3. Apology  In our speeches, let us be proctor's and solicitors for the Saints, speak wisely and willingly of the good we know in our brethren, and maintain the cause, person, and name of good men to our power. The sincerity of love between David and jonathan was manifest; in that jonathan defended David's innocency to Saul his father, not only to the loss of his Kingdom, but the danger of his own life. Ebedmelech the blacke-moore spoke a good word for jeremy, and was saved from destruction, when his master Zedekiah was slain. Nicodemus even in the beginning of grace spoke for Christ, when the whole Council was against him. And how dangerous is it to devose and invent words against Cod's children, as David's enemies; to belie, or reproach them, to raise or receive slanders against them? If such as stand not for grace, shall fall, then much more they that stand against it. How needful is this Apology for them, against the reproaches and scorns of this age? How earnestly would children speak for their parents, brethren, or kindred? Even so should it be here. It is nothing to speak for a man when others speak for him.  
4. Rule. 
4. Rule. helpfulness.  Concerning our actions towards good men, we should every way bestir ourselves to procure their good and welfare: we must to our hearts and affections join our hands and help to do them good, yea, be ready to lay our hands under the feet of the Saints. Gal. 6. 10. Do good to all, but especially to the household of faith.  
Now in special, 
Means of it.  1. We must prevent from them all the evil we can, hinder them from sins, and from falling, hinder by all means reproach from their profession, and danger from their persons. 2. If thou findest a good man s●iptinto an infirmity, labour to cover it, make the best of it as may be, vaunt not thyself over him, but consider thyself, and by all good means cure it if it lie in thy power. 3. If thou find a good man stand in need of inward comfort, and cast down, help to raise him again: Christ was sent to speak a word of comfort to the weary, and every Christian hath received of his anointing. When David was in deep distress, his faithful friend jonathan comforted him in the Lord his God, 1 Sam. 23. 16. 4. If thou knowest a good man helps, and without outward comforts, thou must now show bowels of mercy and compassion, gladly receiving the poor Saints, communicating willingly and freely to their necessity, 1 Pet. 3. 8. Love one another as brethren, be pitiful. 1 joh. 3. 17. He that hath this world's good, and seeth his brother's need, and shuts up his compassion from him, how dwelleth the love of God in him.  
To stir us up hereunto, 
Motives to the former duty.  consider these motives: 1. Say with thyself, What? am not I a member of the same body with him? Is not he of the same family and household of Saints? This is the Apostles argument, especially do good to the household of faith. 2. What shall I gain, if by word or deed I shall make sad the hearts of good and godly men? Cannot Cain cast down his looks, but God looks on it? Cannot Ishmael laugh at Isaac, but the Lord arraigns and condemns him of high persecution? Surely then cannot I carry the like indignities scotfree. 3. Do I read Merioz accursed, because she came not out to help the people of God, though she had no hand against them? judg. 5. 23. Surely I must nor only not have a hand against good men, but I must set my hand to help them, else is not my heart so right as it should. Pilat's wife wished her hsuband to have nothing to do against that just man: but happy had Pilate been (who was not violent against Christ) to have been earnest and resolute for his deliverance; the defect whereof was his overthrow. And so it shall be heavy enough in the day of judgement, that wicked men's hands have not helped the godly, seeing the sentence shall not run because they had hurt them, but because they helped them not.   

CHAP. XXX.  
Rules how to walk wisely towards evil men: 1. in general. 
Rules of wise walking towards evil men.   
THe general rule is in Col. 4. 5. Walk wisely towards them that are without, that is, the Gentiles who were not converted, without the border of the Church: for even in the Church some are of God's domestickes, some without as strangers that want faith as yet. And godly men must walk so much the more warily, not only because they have God's eye, and godly men's eyes on them, but even eyes of men yet unconuerted, who must not be cast back, or confirmed in their error, or hardened against the truth, but by all wise walking (if it be possible) won to the love and liking of it.  
Now towards all unbelievers, and unconuerted men in general, these parculars are worthy observation: 
1. Avoid all just causes of scandal.  1. That every Christian avoid all known evils & offences, by which evil men might be occasioned to abide out of the Church. The law is, Thou shalt put no stumbling block before the blind: for this is a fea●●full judgement of God on men unconuerted, they would willingly be blinded, and hardened in their natural estate. Now our rule is, being ourselves pulled out of danger, to help others out also; nay, our light must reprove their darkness, their covetousness by liberality, their pride by humility, their impatience by patience, etc.  
2. All unconuerted men hate the light, and are prone to blaspheme the Gospel, 
2. Stop mouths of evil men.  and to reproach the holy profession of it. Wise Christians therefore must cut off occasions from them, and take heed of defiling their own nest: 1 Tim. 5 14. Give no occasion to the adversary to speak evil: and David prayeth, that none might be ashamed because of him. Ezec. 36. 20. the Lord complains, that the Israelites among the heathen polluted his name, and made them say, These are the people of the Lord, and are gone out of his land. A lewd child (saith Solomon) dishonoureth the whole house. Nay on the contrary, the meanest Christian in his place, by his wise and Christian walking, must adorn the profession of Christ; so the Apostle to Titus 2. 10. Servant's must be no pickers, but show all good faithfulness, to adorn the Gospel of the Lord jesus. An holy course of life will make the Gentiles say, as they in Esay 61. 9 They are the seed of the blessed of the Lord.  
3. All unconuerted men esteem of doctrine by the life, 
3. Seek to win them.  and the profession by the practice of professors; for they have no taste of the doctrine in itself: and therefore in the carriage of our profession, we must apply ourselves if it be possible to win them. So the Apostle (1. Pet. 2. 12.) wisheth the jews, to have their conversation honest among the Gentiles, that they might glorify God in the day of their visitation. And women are commanded, so to watch their whole behaviour, as their husbands might be won by their godly conversation. Private men must convert others by their private conversation.  
Motives so to do, 
Motives.  are these:  
1. Christians are on a mount, set on a scaffold, nothing they do escapeth sight and censure, all is marked, they stand or fall not alone, but to many. 2. They have a light with them, which draws all eyes upon them, and discovers all. 3. The eyes of the wicked are not on others, but on them, to disgrace them, and through them to smite Christ himself. 4. The will of God is, By welldoing to silence the ignorance of foolish men, 1 Pet. 2. 15. 5. What a glory is it, to slaughter envy itself, to stop an open mouth, and clothe an adversary with his own shame; that he that would accuse us, must accuse the Sun of darkness when it shines. 6. Hereby we shall be conformable to Christ, whom when Satan came to sift, he found nothing in him: 
1 Sam. 26. 25.  wicked men shall say as Saul said to David. Thou art more righteous than I, etc.   

CHAP. XXXI.  
Rules how to walk wisely towards evil men, in special: and first for scorners.  
NOw we come to special rules concerning special sorts of evil men, of whom some are exceeding evil in themselves, some are evil also to good men. Of the former rank are scornful persons: of the latter hurtful.  
For scorners, observe these rules.  
1. If we know men to be so far naught, 
Rules how to carry ourselves towards scorners.  as they scorn goodness, good men, and good things, we must avoid their company so much as we may. 
1. Avoid them.  For what comfort can a godly man take in such company, where all good and godly communication must either be banished or derided? There is no hope of doing good, there is danger of taking harm.  
2. If we be by occasion beset, 
2. If cast into their company, observe 5. rules.  or cast into the company of profane, brutish and scornful persons, then observe these rules. First, grieve thou wast not better directed, Psal. 120. 5. Woe is me, that I remain in Meshec, and dwell in the tents of Kedar. Secondly, be sure though thou seest no place or opportunity of good, that thou hast no fellowship with them in any of the unfruitful works of darkness. If they will be no cleaner by thy company, be not thou defiled by theirs. If they will not consent to thee in good, consent not thou to them in any sin. Thirdly, please them not by yielding to any sin, but give apparent tokens of dislike. Object. Why, may we not by yielding a little to them, draw them to us? Answ. No, but the way to win them, is a pure conversation with fear, 1 Pet. 3. 12. much less may we flatter them in any evil. Micaiah would not flatter with the King, the four hundred false Prophets did. Fourthly, acknowledge thyself a child of wisdom, which is justified of all her children: suffer not God's glory to be trodden down by thy silence; wisely break off fooleries, by savoury riddles or questions, as Samson: and in a wise and peaceable manner, change the matter: holding it a settled ground of religion, not to relinquish piety, to keep peace with wicked men: Heb. 12. 14. Follow peace, and holiness. No corruption of man must drive us from our station. Fifthly, so soon as we may, depart from them: Prou, 14. 7. Depart from the foolish man, when thou perceivest not in him the lips of knowledge. And beware of falling into the like company again. joseph wisely declined the company of his Mistress, when she daily spoke unto him, Gen 39 10. and David would not return with Saul, when he perceived his wilfulness against him, 1 Sam. 26. 25.   

CHAP. XXXII.  
Rules to carry ourselves wisely towards evil men, evilly affected to us.  
IF men be not only evil in themselves, but also to us, than it is either in evil purposes, or in evil practices against us.  
If they purpose evil, 
Rules how to carry ourselves to our enemies.  than our Saviour's rule is, Beware of men, Mat. 10. 17. for they will deliver you up to the Counsels. By men, our Saviour means those whom in the former words he calleth wolves, that desire to make a prey and spoil of the sheep of Christ, and in his caveat adviseth, 1. Wisely to prevent the plots 
1. Wisely prevent their plots  and trains of ungodly men, discreetly to prevent our own trouble so near as we can. How wisely did jaacob prevent the fury of his brother Esau? And as they watch to traduce us, so must we watch to cut off occasions of entrapping; Luk. 6. 7. the Scribes and pharisees watched whether Christ would heal on the Sabbath day or no, to find accusation against him; our Saviour for all this omitted not to do good, but in doing it by his question unto them cut off so far as he could, the matter of their malice by clearing the lawfulness of it. So must we: And yet prepare stoutly to bear whatsoever the Lord measureth out by them.  
2. Our Saviour would have us wisely decline their fury, 
2. Decline their fury.  not without cause provoking them: It is no wisdom to provoke an evil man: It is no good discretion to stir up a Lion, to take a Bear by the tooth, or a dog by the ears. For they desire nothing more, than matter to stir up their corruption by: So H●zekiah commanded his servants not to answer Rabseca one word. 3. join with serpentine wisdom, 
3. join with serpentine wisdom, innocency of Doves.  innocence of doves, Mat. 10. 16. Nothing more vexeth & vanquisheth an adversary than innocency: no better breastplate than righteousness. But if a man had the innocency of Christ himself, the adversary will watch advantages, and play upon a man's simplicity: therefore join serpentine wisdom, as Paul did, Act. 23. 6. he testified his innocence, and that with all good conscience he served God till that day▪ but what tell you Ananias of doves innocency? he commands to strike him on the mouth: the more innocent, the less endured; he fared the worse for that: and therefore he joins in season serpentine wisdom; for, perceiving his greatest enemies to be pharisees and Sadduces, he professeth himself a Pharisie, and the son of a Pharisie, and that he was brought in danger for the hope of the resurrection which the Sadduces denied; and so casting a bone between them, and setting them by the ears, he escaped between them.  
4. Out of their malice we should draw our own good, 
4. Out of their evil draw som● good.  so warily to carry ourselves towards them, as that we may find that of the heathen true, An enemy often hurteth less, and profiteth more than many friends. We must both in their absence, and presence especially, take heed we do not disadvantage ourselves. It was some disadvantage to Paul, when in the Council (although he was provoked, and unjustly smitten) he called the high Priest whited wall: he was glad to excuse it by his ignorance. We may not be to bold, or too forward to speak in a good matter.  
5. If evil men have done us harm, and wrongfully molested and persecuted us, 
Having received wrong from them do three things.  our rule is, 1. In respect of them, to pity, pardon, and pray for them. If we do them good, we shall either overcome their evil with goodness, or heap coals on their heads. 2. In respect of ourselves, possess our souls with patience, and show meekness and moderation, and say as David in Shimei his railing, It may be the Lord will do me good for his cursing of me this day. 3. In respect of our duty, still to show an undaunted constancy, and resolution for the truth and all good ways: 1 Pet. 3. 14, 15. If ye suffer for righteousness, blessed are ye; but fear not, neither be troubled, but sanctify the Lord in your hearts, and be ready always to give an answer to every man that asketh a reason of your hope.  
Thus far of the rules of Christian wisdom: of which I may say with Moses, Deut. 4. 5. 6. These are the rules and ordinances: keep them, and do them: for this is your wisdom.   

CHAP. XXXIII.  
Containing motives for circumspect walking.  
But because this accurate and circumspect walking is grown out of request, and men generally are too well contented to walk at adventure, and (as men that shoot at rovers,) secure themselves in a loose and neglected course, and go on carelessly, as if there were no danger in wand'ring from God, and declining from the good way, we will use some Motives to provoke every Christian that tenders either God's glory or his own salvation, 
Motives to the former rules.  to undertake this Christian course.  
1. In regard of God: 1. Whose commandment is, that all our ways be ordered aright, Prou. 4. 26. and that the Saints walk worthy of the Lord, and please him in all things, Col. 1. 10. 2. Whose word must be our rule, to which we must continually frame our whole course and every part thereof: for 1. the moral law is a perpetual rule, binding at all times without any intermission: 2. the precepts of it are to make the Word our continual Counsellor, to bind it to us, not to let it depart, but to meditate in it night and day. And what is it less than blasphemy, to charge the Saints with folly, singularity, and a Saintish purity, in that wherein they were most acceptable to God? as, David set the Lord before him continually: and when he professeth his great love to the law▪ saith, that all the day long his meditation is in it? Psal. 119. 79. Read we not, that the twelve tribes served God instantly, night and day? Act. 26. 7. and the Apostles were assured, they had a good conscience in all things, Heb. 13. 18. Was this care (so incessant) commendable in them, and is the same godly care now grown a vice, an hateful practice, or heresy? 3. Who being a God of pure eyes, will strictly stand for justice. And do we fear we can be too strict, who are to give account of every idle word, and roving thought, much more of every unwarrantable action? Are we not to pass a strict and straight judgement, wherein every secret shall be made open, and in which it shall be rewarded according to our works? and shall the Devil delude us, or the wicked world make us believe we need not be so straight laced, as to say with David, I will look to my ways? 
Psal. 39 1.  4. Who if he ponder all a man's paths, how ought he himself to ponder them? for all the ways of a man are before the Lord, and he pondereth all his ways, Pro. 5. 21.  
2. In respect of ourselves: no watch or circumspection can be sufficient to us, whose natures are carried to evil as naturally as to our ordinary food. The whole frame of the heart of man is evil continually, as ready to receive any impression of temptation, as the dry tinder a spark of sire; and not only to receive such sparks, but to conceive them, and hatch evil, and hammer it out on the anuils of our hard hearts, like cunning workmen. Whence it cannot be avoided, but that without our daily watch, sin must multiply and grow upon us, even over our heads, to a numberless number.  
3. In respect of the wicked amongst whom we live, who are ready to take all advantages, and watch for ourfals, both to harden themselves, and reproach through us God's holy religion. For if they can scorn and contemn the servants of God for well-doing, and religious actions, how would these men of Gath and Askelon, these uncircumcised Philistimes, triumph and glory in the falls of any of God's Worthies? Hence was the ground of our Saviors' exhortation to his Disciples, Behold, I send you as sheep among wolves, and therefore be wise as serpents, Mat. 10. 16. Nay, we must not only by our circumspect ways stop their mouths, but convince themselves, and win them to the same holy profession with us: 1 Pet. 3. 1, 2.  
4. In respect of our brethren; who some of them are not yet converted, some are already called; both whom we offend and scandalise by our unwatchfull walking, and so the name of God is blasphemed because of us that profess it, as the Apostle speaks of hypocritical jews, Rom. 2. 24. Hence are those many exhortations, Col. 4. 5. Walk wisely towards them that are without, lest you give them any just occasion of exception or stumbling: & 1 Cor. 10. 32. Give no offence, neither to the jews nor Grecians, nor to the Church of God. And how circumspect had he need to be, that must walk inoffensively between the jew and Gentile, seeing what was given to the one, seemed detracted from the other? Yet so much is required to walk, even between the godly and profane, whose ways are diametrally contrary.  
5. The way to heaven is full of snares, crosses, and dangers, by reason of our enemies, and therefore requires all our diligence either to avoid them, or else wisely to step over them. We can be very wary in the dangerous ways of this world, to take direction or company, and armour, and the daylight to further us: And why not in this way to heaven? Besides, it is a narrow way, and on high: all which makes it more perilous to decline from. How circumspect had he need be, that walks upon a narrow high rock, a thousand faddom from ground, especially where a little slip or error tumbles him down, to dash him all to pieces?  
6. Is there any time afforded us, wherein we may set loose our hearts to any unlawful liberty, or cast ourselves upon Satan's snares, as Peter did, in going into the high Priests hall, Matth. 26. 71. Or can we do so, and not be catcht by the deceitfulness of sin? Stand we against such enemies as will not take advantages, who do nothing but seek them, especially when fear is set aside, which is the soul's watchman? And if men will take liberty, and be at their own hand, have they not full leave to fall often, lie long, rise hardly, and being up again walk weakly, and not recover their cheerfulness many a day, if ever? and must they fear nothing so much, as lest they keep their watches, and preserve themselves from false? Lastly, a man may pull down more in one day, than he can build in many: and experience shows, that a man is more weakened by one days surfeit and negligence, than in an hundred, wherein he preserves the care of his health: even so it is in the soul, the health whereof is kept in strictness of diet, and observation of God's rules.  
7. Who knoweth not that Christianity is a trade which will not forward if it be not close followed: an husbandry, which the Professor shall never thrive by, if he be not of a diligent hand; wherein something must be done daily, or else the heart shall soon lie like the sluggards field described by Solomon? It needeth therefore be hedged and fenced with the fear of God, and kept with all diligence. Pro. 23. 17.  
8. This alone is the way to attain true comfort, which no man can find, by allowing himself in any course which God alloweth not. This alone is to walk safely: Pro. 10. 9 He that walks uprightly, walks safely: and what other means hath the Wiseman appointed to preserve from falling, than to take hold of instruction, and not leave her? This alone is the way to get peace peculiar to the Israel of God, to walk by rule, Gal. 6. 16. neither can a course not attended, stand with this Apostolical injunction of Christian circumspection.   

CHAP. XXXIIII.  
Answering objections against circumspect walking.  
ANd whereas our age aboundeth with men of profane minds and mouths, who would turn all this our glory into shame, and censure this speech of the holy Ghost, which prescribeth a strict, precise, and accurate walking: (why? say they: what need men be so strict? and, shall no man come to heaven, but such as are so strict and curious?) and the whole world, almost, thinks it a most idle and needless course: we will therefore answer some objections that are made against it.  
Object. 1. A great many have lived honestly and well, that were never so foolish and strict. I hope to serve God, and do no man harm, and what need more?  
Answ. 1. We must walk by rule, not by example, except it be of the best, not of the most.  
2. The pharisees led a civil life, were outwardly very just to the tything of Mint and Anise, and very devout in their worship: and yet if our righteousness exceed not theirs, we can never enter into the kingdom of heaven, Mat. 5. 20.  
3. The righteousness of God goes beyond all civil and outward righteousness; it is inward, in spirit and truth; it cuts off not only outward acts of murder, uncleanness, theft etc. but inward motions of hatred, wantonness, covetousness: it strikes at roots and branches, and hates the least and secretest evil, which civil righteousness makes no bones of.  
Object. 2. But this circumspect and strict walking is taken up but by a few, and those of the meanest: some men of great wisdom, place, and learning favour it not, but scorn and oppose it.  
Answ. 1. Christianity was ever hated by the most of the world, because of the cross: the Church is black, 
Cant. 1. 5.  because the sun looks on her, but comely to God and his Angels; and this makes few enter that way. 2. The Apostle directly meets with this objection, 1 Cor. 1. 27. Not many mighty, not many noble, not many wise: 
Zeph. 3. 12.  but God hath chosen a few poor people, and they shall call upon his Name: And why not many of those? Because they cannot so easily deny themselves and this evil world, which they must do that will be saved. 3. Let us not wholly cast our eyes upon the examples of the world now declining; and, as at last, so at worst; but upon such as formerly have been set as eye-markes in the Scripture, and we shall find some, both great, and noble, and learned, going before us in strict and circumspect walking. The holy Patriarches; Noah, Abraham, Isaac, jacob; godly and zealous Kings, David, Solomon, josiah; the holy Apostles, who endeavoured always to have a clear conscience before God and all men, Acts 24. 16. yea, the most wise, noble, and learned that ever was, the Son of God, whose conversation was such as none could accuse him of sin. These are the cloud of witnesses, which we must follow in running the race set before us, Heb. 12. 1.  
Object. 3. But what an impossible commandment is this, and who can bear it? Can we be Saints in this world, thus to order ourselves in every thing? We are sinners, and must be sinners, and cannot be thus strict as you require. We hope we generally mean well, and God (we hope) will supply the rest.  
Answ. 1. The scope of this plea is, to give overall, because they cannot attain all: which is but a false fire, by which the devil discourageth many from the narrow way, and the narrow looking to their own way. For true it is, that we call with the Scripture for a keeping of all God's commandments, always, and to live with God, and walk with him: but with evangelical interpretation, which accepteth the will, desire, and endeavour to walk with God in every thing; which cannot but in some measure be found in a true believer, and cannot but in Christ be accepted, where it is true and hearty. Thus the Scriptures interpret themselves: 1 Chr. 28. 7. If Solomon shall endeavour to keep my commandments, etc. Host 6. 3. We shall endeavour to know the Lord. What can God accept less, or a good heart tender less than hearty wishes, where strength is wanting to please God in all things? 2▪ Let us by the straightness of the Commandment consider whence we are fallen, and see our impotency, and confess our failings, but not therefore allow ourselves in any evil, or venture on any sin which we might by this circumspection avoid, or remit our endeavour in the respect of all God's Commandments. 3. For such as think it sufficient to mean well in general; consider this, that as no Master is pleased, if his Steward bring him in a general bill of great sums spent, wherein he may hide much deceit; but sets down no days accounts, or week's bills of parcels: no more in the matter of heavenly treasure, is it enough to hide himself in general good meanings, but in every particular to avoid deceit and suspicion of it. And as it is with a traveller in an unknown way, who will not go at random, nor count it a sufficient direction to be set Eastward or Westward, but he will ask every man of every Town, and take good heed of every mark, to pass him from one place to another: so in this our passage to heaven, we must keep our special directions, and walk with God in every thing, if we will happily pass unto heaven.  
Object. 4. But what need such daily and continual troubling of ourselves? What was the Sabbath made for, but for God's service? and we keep our Church as well as any: but for the weekdays, we have callings to follow, and cannot intend such things: and it were better if some of these nice fellows were more diligent in their calling, as we be.  
Answ. 1. Seeing the rule by which we must walk, is to serve God in holiness and righteousness all our days, 
Luk. 1. 75.  we have no liberty to part the week between God and us. Neither must we put on holiness as an holiday garment, to put it off at night: neither may we be less holy on other days than on the Sabbath: howsoever we must exercise our holiness in the public worship of God on that day, and in the private worship, and in the personal callings on the other days. 2. He is a good Christian, that keeps a perpetual Sabbath, and is not only one on the Sabbath day. The trial of soundness is at home, 
Psal. 101. 2.  in the midst of a man's house; and not at Church, where the Pharisie is often above the Publican. 3. Thou hast a calling on the weeke-day, in which thou must sweat and abide who ever thou art; but thou must not so play the good husband, as to become a worldling. 
1 Cor. 7. 3●  Use the world as not using it, as not affecting it: and acknowledge thy special and personal calling to be subordinate to the general: for in the whole exercise of thy special calling, thou must show forth thy knowledge, and religious keeping of a good conscience: once divorce these two, and never look for success on thy labours.  
Object. 5. But this is fitter for Ministers and cloistered persons, who have given themselves to continual devotion, than for ordinary and common men, who are not acquainted with such novelties.  
Answ. 1. If all Christians be alike subject to sin, all have need to be continually alike fenced against it. If all have the same enemies, all had need stand upon their ground. If one man's heart be as wicked as another's, every man had need set a watch round about himself. And if any have more need than other, it is unlearned and simple persons, who want such means of helping themselves, as learned Preachers have. 2. As for the novelty of this circumspect course, we must needs say it is so to such as are of Festus his suit, who thinks Paul learned even to madness, to call him to such strictness: or Gallio his Disciples, Act. 18. who being of no religion, cannot be at leisure to give it hearing. But we have seen it to be no novelty to the Spirit of God, every where charging it upon us: nor to the godly guided by his Spirit, who can neither be idle nor unfruitful in the work of the Lord.  
Object. 6. I like such as can be so strict, and I could wish so to be; but then I must part from the pleasure and joy of my life: for this continual watch and circumspection is full of melancholy, and uncomfortable: it hinders neighbours from sports and merriments, breaks of good company, and makes the husband and wise often look heavily one upon another: and beside, I should lose some profits and customers, and wrong my estate by neglecting it.  
Ans. 1. This is a clean contrary judgement to God's Spirit: Pro. 3. 17. Her ways are the ways of pleasures. God's wisdom, ordering the ways of man, brings true joy and pleasure. For, is there no joy in God, in his word, which was wont to be as sweet, 
Psal. 19  as the honeycomb, nor in the Spirit of God, which is called the Comforter? 
joh. 16.  Is it such a thing of heaviness to live with God? Alas! what is such an heart made of! 2. What delights do we call men from, but such as are carnal, foolish, perishing, and unlawful; stolen waters so sweet and savoury to corrupt flesh, the forbidden fruit which a Christian should neither touch nor taste, and happy he were if he never saw it? 3. There is no sorrow in godly life; but all the sorrow of God's servants, is, that they cannot be more godly. Lay this for a ground, that God is thy chief delight, and no man may be so moderately joyful as thou. 4. For pleasant companionship, thou losest no good company, but exchangest for better: thou hast now fellowship with God, union with jesus Christ, the inseparable presence of God's blessed Spirit, the attendance of the Angels, the Communion of the Saints, the benefit of their prayers, conference, comfort, and example. This is a pleasant thing for brethren in the faith to live together in unity. 
Psal. 123. 1  And what true joy is there in the company of gamesters, drinkers, swearers, riotous or idle persons, who are never merry unless they be mad, and never glad but when they have driven away the remembrance of God? 5. As for the loss of any part of thy estate, trust God on his word: Pro. 3. 16. In her right hand is length of days, and in her left hand, riches and glory. Never did true piety weaken any man's estate: but godliness hath been the true and constant gain: this makes a small portion sweet and precious, and entails a blessing upon it, when it passeth into the hands of our posterity after us.   

CHAP. XXXV.  
Marks of a man walking circumspectly.  
ANd seeing most men beguile themselves with the goodness of their present course, 
Marks of a circumspect walker.  and esteem a civil life & external honesty, not only unblameable enough, but justifiable and sufficiently commendable; Be it known to them that if they examine not the goodness of their course by this doctrine, they are far from God's approbation, whatsoever they may conceive of themselves. In which examination I will help them with a few notes and signs of a circumspect Person, by whose ways as by a right line they may both see the crookedness, and at length begin to straiten the obliquity of their own.  
1. A circumspect man watcheth all occasions for his own good and advantage, and if they be offered, slips them not: So a circumspect Christian looks round about him, and thinks it not sufficient to take occasions of grace and well-doing, being offered, but will seek them. How might every moment of our lives make us more stored with grace then other, if we would seek occasions of good to ourselves? What a rich stock of grace might we have attained? How rich in good works? How should we have furthered our reckoning?  
2. A circumspect man looks round about him, and so ordereth his many businesses, as one hinder not the other, but all may go forward, and so saveth one commodity as another be not lost or lie in hazard: So a circumspect Christian casteth his occasions; as, seeing every Christian duty is enjoined him, he hath respect to all God's Commandments. Duties of piety shall not justle out civil duties, nor civil duties eat out duties of piety; but as one hand helps another, so one table shall further the other, one call forward another: yea, he looks to the thriving of all his graces. He will walk very humbly before God, but so as he maintain his joy in God. His moderation shall not damp his zeal, his zeal shall not outrun his knowledge. His providence shall not lessen his faith, nor his faith destroy his providence. His love with men's persons brings him not into love with their sins, and his hatred of their sins, impeacheth not his love of their persons. His righteousness to men hindereth not his mercy, neither doth cruel mercy withstand or thrust down needful justice. Thus he is busy in maintaining all his graces, all of them being of great use, and all of them flowing from the same Spirit.  
3. A circumspect man will be sure not to disadvantage himself by his words, but will speak to his own profit: So a circumspect Christians words make for his own best advantage. He will speak for God's glory, for good men, and good causes. He will be sure to profit himself and others with gracious & religious speeches, 
Gal. 4. 6.  and be silent where fruitful speech will not be heard. Exercise to good speeches brings a dexterity and readiness of well-speaking, to which every Christian is exhorted, Col. 4. 6. Let your speeches be gracious always▪ and powdered with salt, that ye may know how to answer every man.  
4. As a wary and circumspect man proves a good husband for the world, so circumspect Christians are the best husbands for their souls: such a one hath wisdom and will to increase his estate of grace by every thing, and thinks himself then truly rich, when he thrives in the best commodities. He conceives himself rich, not when he hath things about him to leave to his heirs, but when he hath his wealth personally in himself, and for himself, such wealth as he carries to heaven with him. A circumspect Christian will not win the whole world with the loss of his own soul, which is nothing but to make his heirs happy in his own eternal misery. A circumspect Christian is not so careful to heap up gold, as good works in abundance, and by works of mercy and love, he makes himself bags that wax not old, a treasure in heaven that can never fail, where the thief cometh not, nor the moth corrupteth, Luk. 12. 33. A circumspect Christian is not so careful for the soiling, tilling, and sowing of his ground, the mounding of his pasture, the weeding of his field, the pruning of his trees, the feeding of his cattle; as in fencing the heart against temptation, in sowing the seed of God's word, in weeding of sin by the roots out of his soul; in feeding and fostering of grace. Here is a good husband for himself: he hath that within himself that is better than all without him, and requires more tendance than they all.  
How improvident then are we in our general callings, whiles we take not opportunities of good in public or private, but slip many lessons, Sermons, and comforts on the Sabbath, and on weekdays? and whiles we will not offer a sacrifice of alms, when God sets up an Altar before us? How do our special callings eat out our care of the general, and are all in civilities, whiles for the thrift of grace, we are altogether idle and unprofitable? How many vain and vile speeches, unfruitful, unsavoury, and hurtful, do our corrupt hearts send out, according to their own fullness, by swearing, slandering, lying, cursing, and the like? How bad husbands are men for their souls, whiles they have not a horse, a pig, a sheep, yea, scarce a dog about their house, but is more tended, and better provided for than their souls? whiles they will scarce let any dunghill lie about their house, so nasty as their souls? nor any patch of ground so neglected as their own hearts, that they grow like nettles and brambles, to be cut up and cast into the fire?  
FINIS.