True Treasure: OR, Thirty holy Vows. CONTAINING The brief sum of all that concerns the Christian Centurians conscionable walking with GOD. FIRST Solemnly made, since often renewed, and again seriously reviewed; with some particulars added: the more to increase and confirm his Christian Resolutions. ALL In the only strength of the Almighty. By Philip Skippon, Sergeant Maior general, etc. The most unworthy Soldier of Christ Jesus. I am the Almighty God, walk before me, and be thou upright, Gen. 17.1. London, Printed for Samuel Enderby, and are to be sold at his Shop in Popes-head-Alley. 1644. To all Soldiers of real honour and honesty, P.S. wisheth all grace and good success in the Lord Jesus. Friends, Having by the especial help of my God, finished and published a Collection of his promises of good things to us: I here present you with some Vows, of our obedience unto him: Had not my employments for the Public hindered, I had by the LORDS assistance, plainly proved every Particular, by express places of Scriptures; but I hope all is so consonant to sound Doctrine, and the pattern of wholesome words, that there needs no dispute, I know in these high flying times, such mean matters as these, are with many of small esteem: However, I humbly leave them to the due consideration of godly, meek and judicious minded men, desiring all may be for Christian satisfaction, and no way tend to unedifying contention; they concern Soldiers especially in many particulars: Well, such as the Work is, if you please to accept, and make good use of it, 'tis all I desire from you for it. Farewell in Christ our Redeemer, Amen. The main parts of the following Vows, how many there are in each Part, and concerning what. The first main part concerning general Obedience. And containeth one Vow, page 13. The second part concerning God's Worship. And containeth five Vows. 1. Of sanctifying the Sabbath, p. 15. 2. Of the ordinary parts of God's worship, p. 21. 3. Of Examination, p. 26. 4. Of holy Fasting, p. 31. 5. Of receiving the Lords Supper, p. 38. The third main Part concerning his particular Calling. And containeth five Vows. 1. Of opposing evil Persons and courses, p. 45. 2. Of cherishing Good men and Goodness, p. 47 3. Of giving good example in his place, p. 49 4. Of doing Justice, p. 51. 5. Of demeaning himself worthily, p. 52. The fourth main Part concerning Family Carriage. And containeth three Vows. 1. Of eschewing the abuse of the Marriagebed, p. 58. 2. Of edifying his charge, p. 60. 3. Of walking wisely in his house, p. 63. The fifth Part concerning his common Conversation. And containeth seven Vows. 1. Of avoiding evil Company, p. 65. 2. Of avoiding Excess, p. 71. 3. Of avoiding flithinesse, p. 78. 4. Of avoiding passion, p. 81. 5. Of avoiding misgovernment of t●● tongue, p. 85. 6. Of 〈◊〉 others, p. 89. 7. Of wary walking, p. 94. The sixth main Part concerning his private Course. And containeth three Vows. 1. Of conversing with God, p. 98. 2. Of keeping himself in awe, p. 103. 3. Of calling to mind God's especial mercies, p. 106. The seventh main Part concerning his outward Estate. And containeth five Vows. 1. How to have a sanct●fied use thereof, p. 110. 2. Of right using Gods blessings, p. 120. 3. Of giving the tenth to holy uses, p. 121. 4. Of avoiding suret ship, p. 123. 5. Of avoiding running into debt, p. 125. The eighth main Part, and thirtieth Vow, concerning preparing for Death. And containeth one Vow, p. 128. In all, Vows 30 The Conclusion, concerning seeking of, depending upon, awaiting for Gods help and Blessing in all and above all things. p. 143. Thus fare of the chief heads of this Treatise. A brief Preadmonition. O MY Soul, be Admonished ever to say to heart, and never to forget at what times; namely, in greatest fears and distresses, Psal. 66.13, 14. And in what manner; namely, with fearful imprecations against thyself, in case of disobedience; these Vows have been made and renewed, and that the Lord will surely require these things of thee, Deut. 23.21. Observe by the way two things. FIrst, some express places out of sacred Scripture concerning holy Vows. Secondly, his more especial considerations, in making these Vows. First, the plain places. Vow and pay unto the Lord your God Psal. 76.11. David vowed unto the mighty God of Jacob, Psal. 132.3. When thou vowest a Vow to God defer not to pay it, Eccles. 5.4. That which is gone out of thy lips, thou shalt keep and perform, Deut. 23.23. I will pay thee my Vows which my lips have uttered, and my mouth hath spoken when I was in trouble, Psal. 66.13, 14. Cursed be the deceiver, which hath in his flock a male and voweth and sacrificeth a corrupt thing, Mal. 1.14. If thou shalt forbear to vow, it shall be no sin unto thee, Deut. 23.22. When thou shalt vow a Vow unto the Lord thy God, thou shalt not slack to pay it; for the Lord thy God will surely require it of thee. and it would be sin unto thee, Deut, 23.21. Better it is thou shouldst not vow, then that thou shouldst vow and not pay, Eccles. 5.5. Suffer not thy mouth to cause thy flesh to sin, neither say before the Angel, it was an error, Eccles. 5.4. To Vow and not to pay is foolish, Eccles. 5.4. troublesome, Prov. 20.25. sinful, Deut. 23.21. dangerous thing, Eccles. 5.6. Therefore according to the Vow that thou vowest, so thou must do, Num. 6.21. Well Lord, I have sworn, and by thy grace I will perform it, that I will keep thy righteous judgements, Psal. 119.206. See Job. 22.27. Nah. 1.15. Isa. 19.21. Acts 18.18. Gen. 28.20. 1 Sam. 1.11.21. Joh. 1.16. & 2.9. Mat. 5.33. Psal. 50.14. & 2.25. & 61.8. & 65.1. & 116.14. Secondly, his especial considerations. These Vows are made, not to ensnare any man's conscience, for every one is left to his lawful liberty, nor as if it were possible for himself or any other perfectly to perform them; For alas he hath sinned doth sin, and is prone to sin, against every circumstance of every one of them continually, and in many things we sin all, Jam. 3.2. but to testify his hearts unfeigned desire to walk with his God according to them, and how he resolves, by God's grace will endeavour to pay them; and finding his many and great failings against them, to become yet more vile in his own sight, 1 Sam. 6.22. and to abhor himself in dust and ashes. Job. 42.6. in the sight of his most holy God, 1 Sam. 6.20. the more earnestly to beg mercy, Psal. 51. grace, Heb. 4.16. and compassion in Christ Jesus; also when at any time, in any particular, he shall hereafter stray from God, the more strictly (hereby) to recall himself, and return unto him, Ps. 119.59. and although it be true, they cannot be fully observed, 2 Cor. 2.16. yet may they fitly serve (as they are warranted by God's Word) as good and helpful rules to show us our duty, and to further us therein, and to cause us the more clearly to see, and to make us the more sensible of our sinfulness and insufficiency, and so the more dearly to esteem Christ's merits, and in him God's grace and mercy. A solemn Prayer concerning the right use of the following Vows. O My heavenly Father, my only sufficiency, without whom I cannot think one good thought, but am most prone to all evil: I most humbly and unfeignedly beseech, and urge thee, in mercy; as thou hast promised, by the effectual working of thy holy spirit; notwithstanding my most heinous sinfulness, exceeding great insufficiency, and all other, though never so many and great impediments, henceforth to direct, stir up and strengthen me, watchfully, seasonably, conscionably, feelingly and constantly to remember, respect, apply and perform, all, every one, and each circumstance of these my holy vows (by thine own especial grace) most solemnly made, often and earnestly renewed before and unto thy Majesty, to bind myself the more strictly against sin, to serve thee. O be herein my strength and sufficiency, that my conscience hitherto foully polluted and terribly accusing, may be throughly purged; and sweetly excuse me, yea in the very particulars wherein I have most offended, and am most prone to transgress; that though when I have done my best, I come fare short of my duty, yet that my hart m●y testify for & unto me, I do the best I can, though I cannot do as I ought to please thee. My Lord, my God, give me thy grace according to the light of a well informed conscience (as hereby I have most strictly tied myself) to walk humbly with and uprightly before thee, no more daring (as I have done) to offend thee. To this end enable me to watch and pray, to wrestle, weep and cry unto thee, and never to give over, or let thee go before thou hast herein blessed me, in granting this so exceeding needful a request; that I be not overcome of evil, but may overcome evil with good, and so wholly apply myself to do thy will. Certainly thou wilt grant it in time and measure as thou seest fit. Lord, when, where, or howsoever, of ignorance, weakness, forgetfulness, or any other way I have done, do or shall do amiss, contrary to any of these rules and resolutions; Oh be thou entreated to cause me speedily and sound to discern, confess, bewail, crave pardon for, and strength against the same: Oh restore and receive me, make me more wise, warned, watchful and better governed afterwards thereby; yea, renew mercy and grace unto me to this end I pray thee, and do not suffer any of my failings or falls so fare to discourage me as to drive me from thee, but make them to move me the more humbly and earnestly to draw nearer unto thee, and the more zealously to renew my holy purposes, yet the better to serve thee; Oh do not, do not at all deny, refuse, reject, or turn from me! O Father of mercies, my most merciful Father, I most humbly and unfeignedly beseech and urge thee, vouchsafe freely and fully, in the most precious blood of thy Christ my Redeemer, to forget and forgive all my sins though never so many and heinous, against all and every one of these my holy vows, and every circumstance of each, for I have innumerable times and ways most groussy and wilfully, yea without ceasing offended in every one: O require not these things of me, for I cannot answer thee one of ten thousand thousands, but require them of him my alone Saviour and alsufficient surety, who hath fully satisfied thee on my behalf for every one of these, as well as for all or any of my other faults. Oh grant me in the sense of thy infinite, undeserved, never failing love, according to thy express promises, to fly unto, and trust in his merits; notwithstanding all my grievous violations of all and every one of these most solemn vows, and cause me to feel the same most precious balm of Gillead, to ease, heal and comfort my most sinful and sorrowful soul: for his infinite sufferings sake, turn thy deserved wrath from me, and deal graciously with me, give me assurance of pardon from, and peace with thee: O Lord my God, work, work, work and help, speedily, effectually and constantly: I beg of thee, that at all times, and in all things, I may with all my heart offer myself unto thee, that through thy infinite patience I may escape thy justly merited vengeance, and by thy undeserved mercy enjoy thy loving favour, which is better than life. All through the alsufficient satisfaction and perpetual intercession of thy most dear and only Son, my alone sweet Saviour and sole sufficient Mediator Christ Jesus, Amen and Amen. The following Vows briefly expressed, the more easily to be remembered for present Meditation and Prayer. 1 TO have respect to all God's Commandments, and to turn from every evil way. 2 To make strict conscience of sanctifying the Sabbath every where continually. 3 To embrace every part of God's worship every day, as may be possibly and conveniently, without superstition or wilful neglect. 4 To examine our repentance and faith by the Law and Gospel, frequently, seriously and impartially as in God's presence, who sees our carriage towards him in this weighty work. 5 To celebrate the several kinds of religious fasts, seasonably and solemnly, as every extraordinary occasion may require. 6 To receive the Lords Supper, or the Sacrament of the Body and Blood of our blessed Saviour, reverendly and fruitfully, when and wheresoever we possibly may. 7 To oppose and punish wicked men and wickedness, by all means we can. 8 To cherish and assist good men and goodness in like manner. 9 To give good example in our particular calling by avoiding the common sins thereof, and keeping a good conscience therein, and by walking worthily continually. 10 In all causes of Counsel, and courses of Justice to be well advised and impartial. 11 In the Leaguer to carry ourselves as in the sight of God in all Christian wisdom, sincerely and with all circumspection before men worthily. 12 To abstain from all abuses of the marriage bed. 13 To labour the conversion and edification of wife, children, servants, or any other under our roof, by all good means possible. 14 To demean ourselves wisely in all our ways among them. 15 To eschew evil company continually. 16 To avoid all excess every where, all drunkenness especially. 17 To watch against all filthiness in all places. 18 To take heed of breaking out into passion upon any occasion. 19 To set ourselves against all misgovernment of the tongue without ceasing. 20 To stir up ourselves to edify others in all places, upon all occasions, and by all means we can. 21 To demean ourselves warily in all things. 22 To converse with God in holy matters. 23 To keep ourselves in awe by holy meditations. 24 To call to mind the Lords especial mercies. 25 To labour for a sanctified use of our outward condition whatsoever the same is or may be. 26 To put all God's blessings to the best use. 27 To give the tenth of all increase to holy uses. 28 To avoid suretyship to the uttermost. 29 To forbear running into, and to endeavour to get out of debt by all means we can. 30 To prepare conscionably, carefully and constantly for the day of death. The conclusion, to seek, depend upon, and await for the Lords only help and blessing in every respect, Psal. 28.7. & 127.1.2. Phil. 4.13. Amen my Lord, my God, my Father, according to thy mercy, power and truth in Jesus Christ, Amen, Amen. Proofs. 1 Psa. 119.6.101. 2 4. Com. 3 Psal. 55.17. 4 Lam. 3.40. 5 Joel 2.12, 13. Zach. 12.12. to the end. Da. 9.3. etc. 1 Cor. 11.26 to 32 7 Ps. 101. & 15.4. 8 Ps. 15.4. & 16.3. 9 Acts 24.14. & 23.1. 10 Deut. 16.18, 19 Pro. 21.3. 11 Deut. 23.14. 1 Sam. 16.18. & 18.5.14.30. 12 Levit. 18.19. Joel 2.16. Rom. 13.13. 13 Deut. 6.7. 14 Psa. 101 15 Psa. 1.1. Prov. 1.10.15. 16 Isa. 5.11.22. 17 Job 31.1. Rom. 13.13. 18 Pro. 14.17. 29 & 15.1.18. 19 Psal. 39.1. & 17.3. 20 1 Thes. 5.11. 1 Cor. 14.26. 21 Ephe. 5.15. Ex. 23.13. 22 Phil. 3.20. 23 Psal. 4.4. & 33.8. & 119.161. 24 Ps. 40.5. 25 1 Tim. 4.5. 26 Mat. 25.16. 27 Gen. 28.20, 21, 22. 28 Prov. 6.1. & 11.15. 29 Rom. 13.8. Ps. 37.21. 30 Isa. 31.1. Mat. 24.42. Mark. 13.37. The Vows first briefty placed, and in order explained, and how he ought, and purposeth by God's grace to perform them. The first main part containing the first Vow, concerning general Obedience. As to have respect to all God's Commandments, and to turn from every evil way. That is, SIncerely, watchfully, willingly, constantly, in thought, word, behaviour and conversation, wheresoever he is, with whomsoever he hath to do, and in whatsoever he takes in hand, according to the light of a well informed conscience; to ser himself against whatsoever is unlawful and unbeseeming before God and man; to the uttermost avoiding all the occasions of any sin, and all appearance of every evil, and to embrace every warrantable and commendable duty, and all good means that may further thereunto; abhorring all by-respects of pleasures, profits, fears, flattery, friends, favour, entreaty, threats, compulsion, company, fashion or custom, multitudes, examples, though of (otherwise) good men, speaking against of great men, and the like, that would misled me, breaking through all impediments, not dispensing with himself in any particular, approving himself to the Lord in all things, and above all seeking his glory in the conscionable discharge of his duty. The second main part containing five Vows, concerning Gods holy Worship. First, to make strict conscience of sanctifying the Sabbath every where continually. Before it come TO remember the same, to prepare therefore, to strive for longing thereafter, to cleanse himself to sanctify the same, wisely, carefully and constantly to prevent or remove in himself, his, or others (all that he can) whatsoever would occasion the profaning, or hinder the hallowing thereof on the contrary, embracing and furthering all that may further so holy a duty, to pray to be prepared thereto, to keep his heart busied with good thoughts, and tongue with good speeches the night before; yea, if it may be with possible conveniency, to call those about him together in the afternoon on Saturday, the more solemnly and throughly to teach them their duty therein; and to stir up ourselves the better hereto, often calling upon, and urging of them to sinish our own works timely and diligently, that our hearts be not troubled with the cares of them, nor our hands tempted to work about them on the Sabbath; in especial manner to prevent and break off all domestical grievances and perturbations, because heart-burnings, discords, and disorders among the members of the Family extend their infection and hurt even to the profanation of the Sabbath; neither doth the Lord look to be served aright in his house, if people live not quietly, lovingly and dutifully in their houses; ask experience and be warned, for God will be sanctified in chose that draw near unto him. When the Sabbath is come TO arise early, to give himself throughout the whole day without weariness, with all diligence and delight to the several duties of the day in God's house, in his family, in private; as to hearing, reading, prayer, meditation, conference, Catechising, singing Psalms, every duty seasonably, reverently, attentively, feelingly, profitably, to divide the times aright for every public family and private duty, that all be done orderly, without haste or confusion, that the one be not a hindrance but a furtherance to the other; to watch against all worldly, vain and unedifying, much more all wicked thoughts, words and works throughout the whole day; entertaining only heavenly Meditations, speeches and actions, when of necessity he shall be hindered by any importunate and unavoidable duty of his particular calling; as removing, marching, watching, quartering, sailing, and the like: To consider it is the Lords day, and as may most stand with Christian conveniency, to lay hold on every opportunity, to do or receive all the good he can; to separate himself, that he may with more freedom be the better busied; to take occasion to speak of good things with those I know to be well inclined; to keep his heart close to the Lord when it cometh to the push, not only to know, writ and say thus, but by God's grace to practise accordingly; to avoid forgetfulness, neglect and sloth; to take heed of tippling, immoderate eating, and whatsoever would make heavy and unfit for heavenly duties, or distract from them; not yielding willingly to any thing that is contrary to the warrantable strictness of that day by no means, dispensing to transgress in the least against conscience; a bewailing, craving pardon for, and Reformation of whatsoever he knows amiss; believing the gracious acceptation of, and a waiting for his promised blessing upon his poor performances; notwithstanding the weakness of them, and all other hindrances, only through Christ Jesus; so giving himself to serve the Lord on his day wholly. Besides these. AS occasion requires to exercise Charity to the poor, mercy towards ourselves and others; yea, to our servants and cattles, which are both to rest that day, yea, in time of ear-ring and harvest: Further, we ourselves must rest also from all works of pleasure and profit; we may take convenient sustenance, and that with others, and must yield to works of instant and urgent necessity; for he that is Lord of the Sabbath saith, it is lawful for us to do good on the Sabbath day. The third Vow, and second of this second main part. To embrace every part of God's worship every day, as he may possibly and conveniently without superstition and wilful neglect. That is, FIrst, in private to pray for himself, his family and God's people, as most pressing occasions require, to read in God's word, and somewhat in a good book, to examine himself by some part of the true watch, to call to mind his vows, to remember some of God's promises, to meditate on some good point, to sing part of a Psalm, all in the freest and sittest season. Secondly, in his family, morning and evening to pray, to read in God's word, and somewhat in a good book, to confer of good things, to sing part of a Psalm, to pray before, and to give thanks after meals, to season them with good discourse, to catechise his children once a day. Thirdly, to lay hold on every occasion, for each part of God's public worship. In every one To set himself to seek the Lord. Preparedly, with premeditation. Understandingly, knowing what he goes about. Deliberately, not slubberingly, nor in haste, or wishing the work over. Humbly, he being so evil, and God so holy. Feelingly, that his heart lahour in the action, and be affected. Zealously, with earnestness and stretched out affections till the work be ended. Seasonably, when he may be least distracted, and do himself and others the most good. Willingly, not as pulled by the ears, or forced, shaking off backwardness. Cheerfully, striving against coldness, dulness, deadheartednesse and drowsiness. Instantly, without delay, or deferring till another time. Constantly, at set times, if it may be, catching at conveniency. Conscionably, because the Lord requires it. Not customarily, for fashion's sake, or any by respect. In sincerity, not to be seen of men, but approving his heart to God. Resolutely, though nicknamed, scorned and opposed. Singularly, though never so few do so. Secretly, in every private and family duty, avoiding all loudness and open shows, as fare as possible may be. In faith especially, resting on the Lords promised acceptation and blessing in Christ Jesus. In hope, awaiting the experimental performance thereof. With sound application to his especial occasions. With upright and earnest resolutions to obey. Powerfully practifing accordingly. All in the strength of the Lord, as to, and in the sight of the Lord as well as he can, though he cannot as he ought, with true though weak desire to fear his name. These following Exceptions may lawfully hinder or alter the precise times of performing the foresaid duties, and sometimes some one or more of the duties themselves. As BEing visited with sickness, or being withdrawn by the works of his calling, or other urgent occasions as will not admit of delay; journeying by water or land, being in places and company where he cannot with christian conveniency, neither need the times be so strictly stood upon, if the duties be at some other times performed: Yet not to neglect or delay, when and where he may serve the Lord, as he will answer to the Lord, who searcheth the hearts; always labouring to redeem the time, and not to trouble himself, although he later some duties, and perform others in their places, his conscience bearing him witness, that he still desires to se●ve the Lord the better thereby. The fourth Vow and third of this main part, concerning Examination. To examine his repentance and faith by the Law and Gospel, frequently, seriously and impartially, as in God's presence, who sees his carriage towards him in this weighty work. That is, ACcording to Master Brinslies exposition of the Law and Gospel, in his book called The first part of the true Watch and rule of life (being in his judgement the best help for this use that ever he met withal) to try his thoughts, words and ways past, present and to come, etc. For the times, Ordinarily before every Sabbath, more especially before receiving the Sacrament, and before a public Family, or private Fast; but most of all in any fore sickness, or any other great calamity, or being summoned by death, that she may not live in any known sin, or the omission of any required duty without repent ance; to choose such times of the day, and to seek out such places at home, or abroad, in field or Garrison, when and where he may be most private and least hindered, and be surest to prevent and escape all company and other distractions. And further, For more conveniency and jesse rediousnes, to take so much every day, that the whole may be gone through every week or month, or somewhat every day till all be gone through at best leisure, and then to begin again; or otherwise, according to Christian discretion, with all carefulness, without superstition or negligence. But when, where and in what Order soever. To set his heart and affections aright, as in the presence of the all-knowing God, with whom I have to do; when he gins, to begin with solemn prayer, to labour that his heart go along with each part of the foresaid rule, purposing to practise every particular, with feeling affection and settled devotion, to meditate and pray according to his written quotations joined to that rule of Examination; to mourn for every sin committed, begging pardon in Christ, and the imputation and application of his most perfect obedience and all-sufficient satisfactino; craving freedom from punishment, pleading and urging the Lord, with his Saviour's infinite merits, and perpetual mediation; desiring preservation from all sin, especially from those he is most prone unto, and in danger of; yea, from such as he thinks least of, or conceives himself freest from; to ask those graces he most wants; to give thanks for every grace in any measure attained unto, and for deliverance out of those sins he hath lived in, and for preservation from many and grievous sins, into which he was often ready to fall; yea, daily from those sins to which he is most prone, or to which he is most tempted, or which are most incident to his particular calling and common conversation; yea from those he least thought of, and so lest feared; and for faith, comfort and assurance, in respect of every Article of his belief in the forenamed true Watch, to be thankful for the least beginnings, to bewail and beg supply of his wants; so labouring for faith and a good conscience, to apply himself to discharge each part of his duty, without putting off from day to day, or from one time to another, resisting dead-heartedness and weariness, being a duty concerning him so nearly. The fifth Vow, and fourth of this main part concerning holy Fasting. To celebrate the several kinds of religious Fasts, seasonably, and solemnly, as every extraordinary occasion requires. That is, In public WIth God's people, according to the occasion, time and manner appointed by authority, upon such general, to add his own, and his Families especial occasions; wisely to watch for, catch hold of, and attend upon every extraordinary occasion which God presents, whereby he (as) calls upon him to this work. In his Family and alone. Having fallen into any grievous sin, or being in any great calamity, or desiring any especial inward grace, or outward blessing, or deliverance out of any great distress, or fearing, or feeling any outward judgement; to seek the preventing, removing, or sanctifying the same; yea, in whatsoever inward or outward misery, he or his may be, in this especial manner (as an especial means that the Lord hath most graciously left to his to attain the same) to seek all help from heaven. More especially, As (by the especial grace of God) it hath been, he also resolves it shall be his constant course, to begin every new year in this manner; also, ever when the Lord calls him out of his garrison into the field (being then to expect more than ordinary hard and perilous employments) thus most humbly and unfeignedly to crave grace, wisdom and good government, sufficiency, health, safety and good success, as need may require: As also, that the Lord will please to watch over every one of his at home, for good in every respect, all the time of his absence from them; and if it be his blessed will, we may enjoy a comfortable meeting, etc. with our particulars, to remember the general necessities of of God's Church and Children; yea, sometimes to set such days a part on their behalf, as fellow-feeling members of the same body, whereof Christ Jesus is the head; and as we would they should do the like for us in our calamities. The time for such solemnities. Cannot (in his judgement) be less then from even to even, one ordinary meal being only forborn. All which time to abstain from eating and drinking, so fare as nature be not weakened (as may happen to some aged, sick or weakly disposed persons, or women with child, or the like, who are to prefer mercy before sacrifice) and so be made the more unfit to perform holy duties; to lay aside our best apparel, sweet smells, music, or any other thing that would delight us. Further, to forbear all works of our calling, use of the Marriagebed, fullness of sleep, yea, whatsoever would hinder before, dist●●●t in, or any way violate, 〈…〉 a service. To weigh Considerately and throughly the urgent occasions thereof, and how happy we shall be in obtaining what we want or escaping what we fear or suffer, thereby to stir us up the more submissively and earnestly to crave the same. To prepare for, and to keep the same as the Sabbath. All the whole day to apply himself to the conscionable, orderly and constant performance of every holy duty; to come before the Lord herein with meditation, preparation, examination and deliberation; in obedience and repentance, confidently and patiently awaiting a blessing from above; which he hath expressly promised to leave behind him; and as the Lord hath in this respect done to others of his wonderfully, yea, to him and his informer greatest extremities often and most remarkably; this only of his own mere mercy in Christ Jesus; in every pressing necessity chief, be we never so unworthy, and be our duty discharged never so weakly, if but sincerely; thus labouring, our labour shall not be in vain, but be rewarded graciously, plentifully and assuredly; for was hypocritical and monstrously wicked Ahab regarded, heard, and spared, who was only with the threatening terrified, and thereby but outwardly humbled? what will not our reconciled God and most tenderhearted Father do for his? how will he then regard, hear, spare and help his? who (by his good grace) in their extremity thus draw near unto him, humble themselves before him, and seek all help only from him; with true contrition, filial fear, humility of heart, sincerity of spirit, Christian confidence and faith unfeigned; who ever hath at any time, in any thing, in this manner sought his God aright, that hath been sent away succourless? and hath not either obtained the thing he desired, or that which his experience must confess was much better for him? the like may we look for undoubtedly; Lord cause me thus to seek thee, and I am sure thou wilt (as thou hast done and declared) work for me wonderfully. The sixth Vow, and fifth of this main part, concerning receiving the Lords Supper. To receive the Sacrament of the Body and Blood of our blessed Saviour reverently and fruitfully, when and where soever he possibly may. That is, before receiving, Always, oftentimes to call to mind and apply the particulars which the Lord requires of us before, at and after receiving, and what good the Lord showeth and assureth to his in the Sacrament (as followeth in brief) and then to turn all into an humble and earnest prayer, for the Lords especial assistance and blessing; not forgetting to give thanks for grace and comfort received, nor to humble himself for present wants; and former abusing this holy Ordinance, which might now hinder God's grace, mercy, acceptation, and blessing in this work; or procure his threatened judgements to the profaning thereof; now especially to practise the forementioned duty of examination; to remember and lay to heart with heavenly mindedness the sacred mysteries of this blessed Ordinance; to embrace the same in obedience to his sweet Saviour's command, who says, do this; and that the more solemnly to celebrate the remembrance of his death for me, being the chief end thereof, and the more openly to confess his name thereby; bewailing his own most sinful condition in general, and his especial sins in especial manner, resolving unfeignedly to break them all off, and to serve the Lord in all good conscience afterward; not leaving out any one known sin for any respect; herein dealing as before the Lord directly, as he would the Lord should bless and not plague him in this great duty; looking from himself, from his own heinous sinfulness, extreme unworthiness, and most accursed natural condition, to the so freely, plainly, plentifully, infallibly, assured mercies in his most faithfully promises through the alone all-sufficient satisfaction of his only Saviour Christ Jesus; so denying himself utterly, labouring to seek and find all mercy, grace, peace, comfort and happiness; all wisdom righteousness, sanctification and redemption in him only; resolving to live in all love, peace's and Christian Charity with every one continually; forgetting, forgiving fore-pash injuries, utterly passing by offences wisely; where distaste hath been, or heartburning may be, to seek and accept reconciliation seriously and gladly; to converse quietly; to do good for ill hearty and unweariedly. Approaching to the Lords Table, To be filled with all holy affections, to give no way to the contrary thoughts, being busy about so heavenly a duty; to show a most reverend gesture, as in the presence of the Lord of, and over all; the great King and Master of this Feast, who is a most holy God, and will be sanctified in body and spirit of those that draw near unto him, as in the sight of the most glorious Angels, and Gods holy Congregation. All the time of Ministration, To remember, distinguish and apply the several ceremonies, and their significations with godly sorrow, lively faith, sweet comfort, entire thankfulness, etc. as is more at large in Master Brinslyes true Watch, the first part, Pag. 145, 146, 147. Going from the Table, To rest assured that I do and shall as certainly enjoy the thing signified, even the Body and Blood of Christ, for the free and full remission of all his sins, and salvation of his soul, as he hath outwardly received the outward signs thereof Bread and Wine; also, that as he received the seals of the Covenant, so he doth and shall partake of all the good contained therein; as in brief, in this life, for the inward man, perfect justification, true fanctification, more strength against all sin and especial corruptions; more fitness to serve God in all things; especially wherein he hath most failed; increase of perseverance in all saving graces: for the outward man, a good name, a competent estate, safety from 〈…〉, supply of good, sanctified use of all for, or a turning all t● his good; good health, good i●ccesse, etc. In the end, a blessed end; and in the World to come in Heaven, absolute holiness, and the fullness of all blessedness for evermore; yea, every one of these undoubtedly; for the Lord is in earnest, and means not, will not, cannot deceive us. After receiving, His whole life must be a testimony of thankfulness for such inestimable benefits, lest if after receiving, he return to his old by as again, and that prove a woeful testimony against him, he hath not received rightly, and so instead of the former blessings, he feel the contrary judgements as a just recompense of profaning so sacred and weighty a duty; therefore to give thanks for grace and comfort again vouchsafed; to be humbled, and crave pardon for what was amiss in preparation and receiving; to desire and await for the Lords most merciful promised, and in the Sacrament assured assistance, and blessing, etc. See in the true Watch, Pag. 148. The third main part concerning his particular Calling, and containeth five Vows. The seventh Vow, and first of this main part. To oppose and punish wicked men and wickedness by all means he can. That is, TO discover and discountenance, to speak and to set himself against such, according to his place and power, in all Christian wisdom and zeal; yea, though they be near to him, and greater than he; to reprove them, when words will not help, nor authority cannot prevail, to show in his countenance and carriage his unfeigned dislike of such persons and courses; mourning and sighing for those he cannot reform, and for what he cannot mend; not judging the worst, but hoping the best of them, praying for them, showing a meek and charitable disposition towards them; so leaving them to the Lord to deal as he pleaseth with them. The eighth Vow, and second of this main part. To cherish and assist good men, and goodness in like manner. That is, TO inquire after, to converse with such, finding in them words of wisdom and truth of goodness, though in much weakness; after trial, to be open hearted, cheerful countenanced, fairly carriaged, and friendly in speeches towards them; speaking good of them; and if occasion requires speaking for them; yea, though they be mean in the world; and though it be before great men, or such as for goodness scorn them, if they be not present (in case any ill be spoken against them) to speak the best of them, out of God's Word to advise and encourage them, to bear with, and take no notice of mere frailties in them; circumspectly and seriously to admonish them, in their; outward need to relieve them; to say nor do nothing that may shame or wrong them; by no means before any to slight them; to take heed he no way provoke, grieve, vex or perplex them; for his sake to whom they belong to labour for inward affection towards them; Christianly to respect them; hearty to pray for them, and conscionably to imitate their good examples of piety, good government and true worth he observes in them, The ninth Vow, and third of this main part. To give good example therein, by avoiding the common sins thereof, keeping a good conscience, and walking worthily continually. That is, TO set himselse in especially manner against those pattilar sins he most dislikes, reprous & speaks against in others, or which he hath any way been noted for; or if some have justly (though out of their malic) cast in his teeth, (as excess, ●●●sion, bearing injuries in mind, etc.) above all to have nothing to do with any ways of deceit o● violence against the ●ands service, or poor Soldiers due; neither in advice, silence, liking, consent, word or work, to yield thereunto; though some with all manner of reasons would persuade to the same, though he suffer never so much therefore; or whatsoever help in distress, or benefit to him or his might come thereby. But in the strength of the Almighty which hitherto in this respect hath upheld him remarkably, to hold fast his integrity, in well doing to commend all to the Lords disposing wholly, who hath taken it on himself, to take care for him and his continually; to trust his God most in greatest extremity; to deal faithfully and equally, as he will give account to the Lord, answer before the strictest authority; declare to honest men truly, and as he would be dealt by; so endeavouring to keep a good conscience in all things towards God and man, and to carry himself unblamably and worthily; none (no not those that most strictly observe, or mischievously malice him, and wish, seek and would be glad of his shame and harm, may have advantage against him. The tenth Vow, and fourth of this main part. In all causes of Counsel and courses of Justice, to be well advised and impartial. That is, HEaring all particulars and parties deliberately and soberly, examining every circumstance over and over throughly, to weigh all seriously; being asted (as the cause requireth) to give his advice to the purpose briefly and discreetly, when his turn comes, with a settled spirit, grave countenance, well placed and few words (according to the rule of right) to pass his sentence without any by respect; plainly, freely, boldly and impartially, whosoever be present, whatsoever others opinions are, though no more be of his mind; yea, though he should be frowned upon, slighted and censured for his labour. The eleventh Vow, and fifth of this main part. In the Leaguer, to carry himself in all Christian wisdom sincerely in the sight of God, and with all circumspection worthy before men. That is, BEsides that, he is to have due regard unto the second and third Vow concerning the Sabbath, and Gods worship daily; when we lie still on shipboard; or fail, as fare as may stand with Christian conveniency, to call his company (at least once a day) together, to pray with them, to read God's Word and some good thing to them, to sing Psalms, and to have good discourse among them. Before every days marching, To put up some brief and pertinent prayer to the Lord, for the Army, for our Regiment, for his Company, for himself. In marching, To labour to entertain, and to nourish and pour our such meditations before the Lord, at in especial manner concern the present general, and his own particular occasions. When we rest, To return thanks, and to renew supplications to the Almighty. In every employment, To express such piety as may testify to his own Conscience, that he acknowledgeth the beginning, progress and issue of all his well doing and welfare, to be from Heaven only. More especially when his turn comes to watch, Be it when, where, or upon what occasion soever, to pray and rest assured, that the Lords watching with, for, and over us; only must and will, and can secure us: To give his most gracious Majesty only all the glory for our safety, and that all hath gone well with us, and that we were not affronted, surprised, ruined, and made to fear, fly and fall by our Enemies when we watched. Principally in or against any perilous employment. In the expectation thereof, and to be well prepared therefore, (be it never so hard and dangerous) with all humility and earnestness, oftentimes to seek of God all direction, courage of heart, strength of body; all sufficiency to do worthily, all preservation from shame and harm, and all good success, with his soul begging of the Lord (however else he please to deal with him) not to leave him so to misdemeane himself; or that any mishap should befall him, whereby his Christian profession should be disgraced, his honest repute blemished, or the mouth of scorn and injury opened, to urge his God herein to be jealous of his own glory; be the beggar never so unthankful, sinful, weak and unworthy, and though he never so much meriteth to be left to do most unworthy, and to suffer all shame; sorrow and harm irrecoverably; ever to the death submitting himself to his good Gods good pleasure wholly, as is more at large in his prayer to this purpose, to be found in his daily devotions, then that he may be the more throughly confirmed, to betake himself to those particular promises, which in this respect assure him in Christ (as the Lord sees best for him) the good things he so much craves; which promises are manifold, and to be found in his collection of promises; and the which he always carries about him. Thus fitted by God's good grace, in his only name and strength, to discharge his duty without backwardness, fear or shrinking, bravely and resolutely; not giving over till he hath done his part fully, leaving the rest to the Lords disposing freely; not forgetting to give his name only, for all ability and good success, all praises duly; and now when the Army is abroad, and his danger the more apparent, to avoid all sinful and unseemly courses and customs more carefully; yea, most especially. In all personal employments also, Either in receiving and executing commands in sailing, marching, quartering, watching, etc. to be willing, forward, careful, unwearied, with few words, without arguing, with settled countenance and carriage beseemingly; towards others to behave himself reservedly, modestly, quietly, friendly, submissively, respectively, fairly, inoftensively, as every one's person, place and worth requires of him; so to carry himself Christianly and commendably: Hereunto help Lord continually. The fourth main part concerning his Family carriage. The twelfth Vow, and first of this main part. To abstain from all abuses of the Marriagebed. That is, IN heart (by God's especial grace) to watch and strive against all vile conceits,; in words, all immodesty; in behaviour, all wantonness; in action, all voluptuousness; yea, every way whatsoever would provoke unlawful lusts; to take heed of all unseasonable, immoderate and any way merely lustful use thereof; to abstain altogether in time of natural separation, solemn humiliation, in case of sickness, weakness, or any other time when purity, health, or modesty is wronged; to beg pardon for, strength against the contrary graces to, prevention of Gods threatened, feared and merited judgements for, and grace to eschew the occasions of, and power to overcome his forepast offences; to labour to possess his vessel in holiness; often and earnestly to beg the gift of continency; carrying himself chastely; therefore to eat, drink and sleep moderately, to have respect to the right use and ends of this holy Ordinance, and to keep the Bed undefiled; so to crave and look for the Lords blessing therein, to be deeply humbled, and desire mercy howsoever. The thirteenth Vow, and second of this main part. To labour the conversion and edification of his Wife, Children, Servants, or any other under his roof, by all good means he possible can. That is, TEach them where, when and how to perform religious exercises, and what our duties are one to another, and how to carry ourselves Christianly in our common conversation; to admonish, further and hold them thereunto, according to the warrant of God's Word; with wisdom, meekness and authority; to reprove their neglect or unwilling, unreverend or slothful performing holy duties; pressing upon them the danger and illness thereof, and the acceptableness and blessedness of the contrary; not seldom or softly, but often and sharply, to reprove whatsoever sin or fault he observes in word, behaviour and action to be in any of them; in countenance and speech to show unfeigned dislike of them; and as need requires, using seasonable correction to his Children, but that not presently in passion, but considerately with compassion, in obedience to God's ordinance, and to show his hatred of the sin, and not to satisfy his froward humour, or as a cruel Tyrant, and not like an affectionate Parent, whereby the poor Children are extremely disheartened, and rather embittered then bettered; ever letting them understand their offence, and that they are duly chastised according to Gods revealed will; to pray unto the Lord often, and unfeignedly, to work upon his children's hearts, that the corrections may work upon them kindly; if Servants be refractory (after often, earnest and meek warning) to part with them; not keeping any person to serve him that continues to be profane, or that slights and mocks goodness; yea, as much as is possible to avoid entertaining any so disposed, to cast out a swearer, a liar, a purloiner, a deceiver, a scoffer, a tale-bearer, a strife-sower, a meddler, a proud self-conceited, gadding, idle, filthy-speaking person; if such amend not, to use daily upon all occasions, especially at meals, holy conference among them of what hath been heard or read, or otherwise out of, and according to God's Word, using to catechise more or less daily, especially on the Sabbath day, calling his Family together twice a day to prayer; reading the Scriptures and somewhat in a good book; singing Psalms seasonably, solemnly and constantly, praying for them in private; especially avoiding those evils he forbids and reproves in them, and doing those duties he requires of them; taking great care they may not have cause to note any particular known fault in him, or have occasion to say, this you reprove in us; yet practise it yourself: or thus, if not so you forget, etc. The fourteenth Vow, and third of this main part. To demean himself wisely in all his ways among them. That is, IN his countenance, carriage, and speeches, to show a grave, quiet, sober, cheerful, wel-ordered disposition, to the uttermost eschewing a churlish, froward, jealous, possionate, sullen, distempered conversation; in all as he may most win to good and wean from ill; having a care he find or reprehend no faults before strangers, or at unseasonable times, or in injurious, bitter, or vexing manner; but to take convenient time alone thereto, and when he conceives it may be most kindly; in nothing to vent his own spleen and passion, or to disgrace the party; but by all means seeking the persons reformation; having done his endeavour, and commended the same to the Lords blessing; to mourn for, and yet to be contented with what he (would but) cannot mend; awaiting Gods own leisure and good pleasure in all things. The fifth main part concerning his common conversation. The fifteenth Vow, and first of this main part. To eschew evil company continually. That is, I. TO consider what company, viz. 1 Of Atheists, Libertines, Infidels, Idolaters. 2 Sectaries, schismatics. 3 Common neglecters and abusers of God's Ordinances. 4 Swearers, cursers, imprecators, blaspemers. 5 Sabbath breakers. 6 Traitors, disobedient to authority. 7 Cavalers, contentious quarrellours. 8 Gluttons, drunkards, riotous. 9 Foolish, filthy, profane speakers. 10 Proud, scornful, slighting, dis-respective, distasteful. 11 Hasty, hair-braind, humorists. 12 Selfconceited, boasting, detracting, injurious, slanderers, depravers, tale-bearers, flatterers. 13 Dissemblers, liars, unjust. 14 Idle persons, sluggards, gamesters, prodigals. 15 Whores, and Whore-hanters. 16 Malicious, hardhearted, hardly to be reconciled. 17 Vain, lewd, profane livers. 18 All such as jeer, mock at, or despise God, his Word, Worship and Service, his Ministers, good men, and goodness. 19 Time-servers, lukewarm professors, and the like. II. What course to take to avoid their society. 1 To avoid coming by them and the places he knows they frequent. 2 All familiarity with them. 3 Or joining in affinity or friendship with them. 4 Or seeking any kindness from them. 5 Or accepting any of them (if he can avoid it) so not to oblige himself to them. 6 Or having any thing to do with them. 7 All delight in their vain, jesting, wicked, world-pleasing words, or ways. 8 All unnecessary discourse with them. 9 All Tobacco-drinking, a main means of fellowship. 10 Seeking them out (for any regard.) 11 Meeting with them if he can (without incivility and with conveniency) turn from them. III. But when of necessity he must meet with, converse, or be among them. 1 Not to follow their invitation to any evil for any respect. 2 But resolutely to break from them, though they be great, and otherwise fair conditioned. 3 Though they speak friendly, or invite earnestly, to deny them discreetly. 4 To stay as little while as may be with them. 5 When he is among them not (in word or deed) to sin with them. 6 To show dislike of, and reprove their vices, as he may wisely and boldly. 7 To grieve inwardly for what he cannot mend. 8 Especially to watch over his tongue. 9 And not conform to their foolish and sinful customs. FOUR All this for these especial respects. 1 Having by often most woeful experience found they have occasioned his most heinous and shameful backslidings. 2 And will procure the like hereafter. 3 And that the Lord (in justice) hath left him to fall into sin with them, for not avoiding their society. 4 And will do so again. 5 And that he shall be punished with them. 6 And perish for company (not repenting.) 7 And do more cause them to blaspheme. 8 And harden them in their sins. 9 And cause them more to contemn, scorn, laugh at and reproach him. 10 And speak evil of his religious profession by his evil example. V To endeavour all this, although he find these and the like oppositions. 1 Evil will and hatred. 2 Envy, malice, misinterpretations. 3 Scoffs and reproachful tants. 4 Hindrance in his worldly affairs. 5 Let them all think, speak, or do what they will of, or against him. VI Therefore among the rest to use these means to further his performance hereof. 1 To be sincere, circumspect, and constant in avoiding all occasions. 2 Often and earnestly to crave the Lords help, to which nothing is impossible. 3 To take heed chief of such companions as have misled, and whose pleasing vain, have most power to misled him. 4 To remember and lay to heart the old Proverb, Woe worth ill company; see the next Vow. The sixteenth Vow, and second of this main part. To avoid all excess, especially all drunkenness every where. That is, TO pass by, not to come at, or near (except for necessity) the places thereof; as Taverns, Tap-houses, Ships and Sutler's huts; also all persons that he knows and finds to be so disposed, or given to tippling, be they who they will; especially such as have occasioned, may occasion, or whose vain is to occasion, or that tell, boast of glory in excess; though they promise to it never so short a time, or to drink never so small a quantity, or though they pretend never so much necessity or conveniency, if my former experience and inward persuasion say the contrary. Withal to avoid All drinking or pledging healths, which is sacraficing to Satan; all drinking of full cups, or great glasses, or many draughts, or so much as may any way distemper, sitting long at the wine, rising early thereto, or being mighty to pour in strong drink, or using any provocation to intemperance in himself or others; yea, all temptations to tippling. More particularly, To avoid to invite, or be intited by others that way given; and when it is convenient to invite and be invited, to pretent, to show dislike of, to refuse, to break off; yea, discreetly and mildly, and if need be, freely and boldly to speak against whatsoever would occasion excess and gussing; to let every one have liberty to drink as little and as seldom as they please, without the very lest urging or show of mislike; to desire and take the same freedom myself; but if that be displea sing and will not serve the turn, to departed instantly, though others should think rudely. When needs must, That he must be in such places, and among such society as occasion in temperance oftentimes, as in the Leaguer, going to an Ordinary for my diet, to go no longer before, nor to stay no longer after meals then needs must, and having satisfied himself soberly and comfortably, to departed speedily and civilly; yea, sometimes to deny and refuse that which might else be done lawfully and freely, least by little and little he be drawn on to forget himself, and too fare to stretch or any way to abuse his Christian liberty; by no means to provoke others to the least intemperance; to loath all such courses and customs, and by all means to show it; discreetly and resolutely to declare the heinousness and danger of them, yea, although in the company of great men and such as are in authority over him, and who perhaps therefore will ●●out and contemn him; with all friendliness and civility to desire them to excuse him, and to refuse at the first, and to use them thereto constantly, least yielding a little, and taking liberty sometimes, he be so entangled that he cannot without great distaste be again freed; yea, rather than fail, at some times, in some places and companies to vow against, and abstain from all wine, strong beer, hot-waters, and the like, altogether, when, where and among whom he fears, or it is likely he may be provoked. To lay to bear't The baseness and beastliness of this vice; what fools and madmen drunkards are; the sinfulness and punishment thereof, how it lays us open to all apishness, shame and scorn, to all injuriousness, villainy and mischief; how unfit it makes us to serve God, to converse among men, to discharge our calling, so that no body respects, or cares to employ, dare, or will trust such an one; yea, how those that are otherwise wicked men, and their own companions in their hearts, contemn, scornfully speak of, deride, laugh at, and shamefully abuse such. Especially let Professors Consider seriously and conscionably, how foul a blemish this vice is, and how much shame, scorn and injury it hath procured, and will procure unto them; his own sinful, sorrowful and shameful experience makes him speak it, for it hath been cast in his teeth, and he hath justly deserved it; he prays and hopes to be the better for it, and resolves by Gods good grace never more to fall into it, but carefully to eschew all occasions of it; solemnly protesting as fare as is possible never to come in company with those, who out of malice nor conscience, have spoken of it; or so to abridge his lawful liberty, and to carry himself so circumspectly and soberly, that their malicious mouths may be stopped, former scandals remored, and furture prevented; nearer forgetting what horrible dejections of spirit, terrors of conscience and distempers of body he hath found upon it; therefore daily to pray and watch against it. The seventeenth Vow, and third of this main part. To watch against all filthiness in all places. That is, NOt to invent, give way to, or cherish any vile conceits, contemplative wickedness, or remembering any forepast uncleanness with contentment; to resist, strive and pray against the first motions thereof, not to utter any impure, but only chaste speeches; not to suffer his eyes to seek out, to look at, or wander after any lustful or unclean object, but to make a covenant with his eyes, and to turn them from such objects; nay not to behold lawful objects of delight to stir up lust; to abhor, not at all to listen to, but to forbid, or else to go away from all ribald talk, songs, or books; detesting all such gestures and pictures; taking heed of all immodest behaviour secretly, or with others; avoiding companying with any woman privately, though at first intending no harm, especially with such whose too free and lose behaviour might provoke, or whose ill repute would ofter the more freedom, not yielding to the very lest dalliance, not playing with the flame lest he burn; avoiding all occasions, abhorring the act of all self-pollution, though in never such darkness and closely, and all other abominations not fit to be named, and most horrible to be committed. And further; Seriously considering his former offches to be deeply humbled, his evil inclination to be constantly watchful, his great weakness to fear always, to remember joseph's speech and example for imitation; the threaten against, and judgements upon uncleannesle, to be terrified therefrom, or else to look for the like; to lay to heart whatsoever hath occasioned or may occasion any impurity in himself or others, or that hath brought him the nearest to fall therein to run from the like hereafter; to bear down his body, and to break off sloth; to eschew idleness, solitariness and intemperance; to learn well that Heathen lesson, sure cerere & bacho friget venus: to pray often and earnestly, that the Lord as he wils, will please to work his sanctification, that he may possess his vessel in all holiness and honour and that continually. The eighteenth Vow, and fourth of this main part. To take heed of breaking out into passion upon any occasion. Especially UPon evil suspicions without warrantable cause, upon bare relations of others, before hearing the cause; upon taking things in the worst part; wresling others words, or misinterpreting their meaning, or upon rash judging, or old grudge, or out of an irreconcilable disposition, or being crossed in his hopes or proceed, contemned in his person, slandered in his good name, wronged in his right, ill spoken of behind his back, vilified without cause, or any way injured justly or unjustly; if justly to be silent and do no more so; if unjustly, to take heed he deserve it not, and to consider God's dearest Children, and Christ himself were served so, therefore to examine the cause seriously, to weigh all circumstances warily, to be informed throughly, to take all in the best part, to judge as he would be judged, to hear the party fully; if he deny it, to be easily, satisfied, if he maintain it, having truly and soberly, informed him to be silent and settled, and to turn from him till his distemper, and his own heat of blood be over; then to discourse again deliberately; rather to suffer as may stand with Christian decency, then to enter into contention: God's Word, his own and common experience tells him, it is much better to cease from strife in the beginning, then after the matter is divulged; the one procures peace, love and credit, the other trouble, hate and shame; yea, so to labour for a meek and sustering, loving and forgiving disposition, and to abhor, watch against, and break off the contrary; that whereas he hath been noted for hastiness, chollar and passion, to force them (by God's grace and government) to say, see how remarkably is the man changed, what a conquest hath he gained; yet if there be cause to clear himself, as if the wrong may tend to the scandal of his Christian profession, disabling him for his calling, or blemishing his honest reputation; to declare himself boldly and wisely, and to assure them that wrong him, conscience not cowardliness, the fear of God, not of their faces, restrains him from taking the roughest course to right himself; and in his calling, in the greatest danger to call upon them to behold and testify the truth thereof; he is no coward that will not, but he that dares not fight; he that is truly valiant, when there is just cause, will show it; fear the Lord and nothing else, by mild carriage and soft speeches, prevent and cut off wrath, strife and vexation; the part from palsion and discord, for an hasty and contentious man never wants woe; and anger is a short madness, procuring to body and mind most strange distempers. The nineteenth Vow, and fifth of this main part. To set himself against all misgovernment of the tongue without ceasing. That is, TO the uttermost to watch against, to avoid, to break off all ignorant speaking of things he understand not; all foolith, unadvised, rash, supershous, unseasonable, hypocritical, double, false, deceitful, vain, proud, boasting, self-conceited, vainglorious, detrading, slandering, tale-bearing, carious, malicious, judging, concurring, uncharible, gibing, scoffing, meddling, disputing, cavaling, contradicting, railing, reviling, unmanly, unfriendly, diftastfull, injurious, reproachful, passionate, provoking, lose, light, lavish, obscene, profane, ungracious, uncomely, unacceptable, unprofitable speeches. To speak As he would be heard, and content to answer and justify; always to let his tongue consent with his brains, forethinking before he speak, whether it be lawful or fitting that he is about to speak, so to speak or be silent accordingly; to speak of others as he would be spoken of by others; to speak of the good, but to conceal the ill of every one, especially they being dead or absent; yea, though of such as have injured him, and given cause to speak evil of them; to be wholly silent, rather than speak the word that offends God or wrong man; considering it hath often shamel, vexed and troubled him to have spoken, but seldom to have held his tongue, and will do if he watch not; a word out is no more ours, 'tis then too late to say, had I not said it; what will follow of it? Never affirming more than he knows to be true; sometimes forbearing to relate things strange, though true; to avoid ask or answering questions, or enquiring after, and relating news lightly; all talking of State-matters, or of great persons and their proceed; or of finding fault where it does not concern him, or more than concerns the business; to take heed of discovering his affections by his words, of speaking his own suspicions, of complaining of his condition, of revealing his own or others secrets; for if he cannot keep his own counsel, why should he conceive another can or will ● not to tell another what he would not should be told forth; to talk with all reverence and wisdom of holy things, with all charity and sparingness of others courses; with all lowliness and sobriety of his own business; to avoid too much forwardness, and too many words in praising others who deserve it, not to praise his friend with a loud voice; yet not to neglect the seasonable and serious commendation of true worth, nor the thankful acknowledging the favours of his friend; to flatter none, to speak as each merits truly and discreetly. In all his discourses To be inoffensive and acceptable, to remember deliberation and softness; not to be loud or hasty, not to use reitterations, not to interupt others, in speaking, but to hear all out, and than to speak or answer in due season to the purpose, as briefly and pithily as may be; with freeness, truth and plainness, and there an end. The twentieth Vow, and sixth of this main part. To stir up himself to edify others in all places, upon all occasions, and by all means he can. Thus in his Family, THat all his discourses tend thereto, yea, to bring our needful talk of outward things in the conclusion to the same end; also, if the Lord especially bless or afflict us, out of the same to labour thereafter; yea, out of whatsoever we hear or observe cerning others to gather occasion thereunto, to speak of what we hear and read out of God's Word, or things grounded thereon to this purpose; to let no occasion slip without some observation and word of edification thereout, for thanksgiving, humiliation, consolation or prayer, etc. Also with others, When they come to visit or eat with him, or he with them, or that accidentally he come to converse with any in the Leaguer, or garrison, or any where else; always to remember and carefully to endeavour, that we part not without some edifying discourses, therefore, though they be worldly, vain and wicked men (if they do not openly and utterly oppose, scorn and rage at goodness, and so show themselves to be those dogs and swine, to whom these pearls may not be given, nor bread cast) to seek out or catch at some passage or other that may minister occasion to say somewhat that may savour of sanctification, to touch the sins observed in general terms; and to another person, which he would some other present should take notice of; so for well doing, taking heed of naming any, to avoid offence, and to win the more, except it be convenient to mention the names of such as are notable examples of piety, honesty, sobriety and good government, to move to holy emulation and imitation, among such as are more civil, and not openly profane to be more free; yet with very great circumspection and godly discretion, so that some good may be done and no offence taken, at least that no just cause thereof be given, but among those that truly fear God, are members of his Church and make a more than ordinary profession of Religion, and would be esteemed religious, to go yet further with them, to break off neednesse and worldly discourse, by drawing somewhat thereout for better; to ask some case of conscience, or the meaning of some place of Scripture, or to relate some seasonable passage heard at a Sermon, or read in God's Word, etc. to lay hold on some good wordspoken, to hold on the good discourse, to break off his own and others wretched silence and miserable indisposition, or shame to good conference, and one wayor other to move thereunto. Yet all In all Christian wisdom, well weighing the circumstances of time, place, persons, occasions, foremost, fitness and best acceptation; ever speaking circumspectly, distinctly, soberly, friendly and reverendly, with such expressions, countenance and gesture, that it may appear his only end is edifying himself and others; avoiding speaking when and where he should not be heard, or the matter not regarded, and all kind of affectation in words or carriage; above all beseeching God before, at, and after every meeting (at least in heart) to guide, strengthen and bless his good, though most weak desires and endeavours herein, doing all as his duty requires to God's glory, others good, and his own satisfaction; having especial care to carry himself so in all his words and ways, that he may not cross and make fruitless his good discourses, bewailing if he hath been with any without doing or receiving some good; and that so useful a duty of Edification, hath been, and is by himself and others so greatly neglected, and by the most, so much laughed at and contemned. The one and twentieth Vow, and seventh of this main part. To demean himself warily in all other things. That is, TO watch against, to resist the beginnings of, to restrain, suppress and instantly, earnestly, constantly to oppose, keep in and root out all hidden, hateful, headstrong, shameful, harmful, passions and distempers; his especial corruptions and daily failings in especial manner; that all, though (alas) all seeds of sin abound in him, they may neither in countenance, words, carriage or conversation break out from him; to take heed of being transported into any such speeches as may declare folly, looseness or profaneness; or into any unchristian, indiscreet, uncomely behaviour, through too much harshness or familiarity; not to intrude uncivilly into others society, nor to interrupt them in their talk, or to intermeddle with their business; but to go by, step back, or turn away with all civility and courtesy; in discoursing with others, not to pass his opinion upon any person or occasion unasked, lightly or hastily; if pressed to speak (if it be a matter unconvenient, or that does not concern him, or that is not pleasing to him, or from whence no good may arise to answer with silence, or to ask some other harmless question, or propound some more fitting matter, or to turn away quietly and inoffensively. Further to avoid Vain, light, loud and unseemly laughter, which is a sure and open sign of forgetfulness unstaiednesse, misgovernment and folly; to take good heed continually in his talking with others, and when others talk with him, or when he is alone it think no body sees him, that he break off and amend, nodding with, shaking of his head, winking with the eyes, biting of the lip, wrying the mouth, gaping, putting out the tongue, gnashing his teeth, staring in the face, hanging the head down, laying it on the shoulder, thrugging his shoulder, acting with his hands, motions of the feet, or any other unseemly posture with any part of the body, out of scorn, carelessness or custom, or out of conceit they become him well, or in vain astectation, or in foolish imitation. In these to be especially careful. Because therein he hath been formerly so forgetful, that some have noted him for unbeseeming demeanour; to endeavour in every thing (by God's good guidance) to be so circumspect that he in nothing give distaste, but may converse commendably and acceptably; withal, remembering what contempt, shame and trouble for miscarriage hath procured and will procure him; and not forgetting that what he mislikes and speaks against, as a blemish, uncomely and misseeming in others (in their manner of speaking, countenance, carringe and gesture) as ill becomes him and causeth others to blame him, and the less to regard him. The sixth main part concerning his private course. The two and twentieth Vow, and first of this main part. To converse with God in holy matters. That is, IN his Study, garden, tent, hut, or abroad in the field; to bethink deliberately, distinctly, affectionately (and not to give over till he have beaten the matter through, and made it his own by powerful application, and unfeigned resolution to practise) what holy duties God remires of him, what warrant there is out of God's Word for them; and when, where and how most seasonably, conscionably and profitably to perform them, and what good by the Lords most merciful and promised blessing, by former experence, and by examples of God's Children, he may a flure himself in the use of them. Also, How he may carry himself most conscionably, faithfully, worthily and comfortably in his particular place and calling, and how most religiously and ordorly in his Family, and how most Christianly and commendably in his common course. Further, How best to walk with his God in saving-knowledge, true faith, sincere obedience, sound repentance, lively hope; yea, in all good conscience, with contentation in every condition. And how, Best to be assured of God's love, mercy, grace, peace, joy, strength, rel●efe, protection and blessing in all he takes in hand, and that concerns him; how best to demean himself in prosperity and adversity; how to make right use of every present condition, to draw the nearer to, and to find the more communion with God thereby, in all his proceed (though never so small) more often and earnestly consult with God, to crave his direction and blessing by his Word and prayer. To furnish himself With such meditations, places of Scripture and solid reasons, as may best fence him against those sins most incident to his nature, calling, common conversation, family-carriage and private course, and for most Christian and comely carriage to the contrary. To remember He is in God's all-seeing sight, though never so alone; therefore to take heed that his thoughts and carriage be such as become his most holy, glorious and all-knowing presence; and if he must, or when he doth think upon his outward, lawful, worldly occasions, in regard of his employments, distresses, or Christian comforts, not to dwell too long upon them, but to mix holy cogitations with them, and by them to be moved to sigh, to call to God for his direction and blessing in them when he departs from them. To be often In prayer and other heavenly exercises when he is in private; to this end, often separating themselves from impediments, especially from company, and to love in this manner, to be private and solitary; therefore to choose and frequent such times and places constantly and unureariedly. The three and twentieth Vow, and second of this main part. To keep himself in awe by holy Meditations. Thus, SOlemnly to call to mind, seriously to ponder upon, and powerfully to apply, the fearful fall and utter rejection of the Angels; the sin and punishment of Adam and all his posterity; the vileness of our natures, the illness of our conversations, the bainousnesse and danger of sin un-repented of, his own especially sins from his youth up, his many abominable backslidings, his continual offendings, the grievous failings of his best duties, the sinfulness of his Family and company, the abominations of the times, the cursed sins of our calling. Also, God's most fearful and remarkable judgements abroad in the world, his particular plagues upon particular persons; yea, some that he hath known, God's heavy visitations general and particular upon his own Church and dear Children; those afflictions that have been, yet are, or are like to fall upon himself and his Family; upon them, most near and dear unto him; the vanity and vexation of all things under the Sun, the mutability and mortality of all men, the day of his own death, terribleness of the great day of account, endless and eas●esse pains of hell, the full and ever during happiness in Heaven; the attributes of the Lord God, as his most absolute, infinite and unchangeable holiness, excellency, power, justice, mercy, wisdom, truth, omniscience, omnipresence, etc. and every his own extreme wickedness, baseness, wretchedness, helplessness, etc. to keep his heart in awe, that he sinne not; to watch, to walk humbly with, and uprightly before his God; to labour to lay to heart whatsoever may by Gods working move him, with some sense and sorrow, to weigh his own and other misdeeds and miscries, and cause him the more carefully and affectionately to fear, seek, serve, depend upon, and give due glory unto the Lord his God, who is blessed for evermore. The four and twentieth Vow, and third of this main part. To call to mind the Lords especial mercles. That is, MOst respectively to remember; and with all holy affection of heart to be moved at that most wonderful work of redemption by Christ, when we were (and had else for ever been) utterly lost; that the Lord hath freely chosen him to be one of his, who was, and is worse than the worst; that he hath created him so excellent a Creature, and not a most loathsome deformed wretch or monster; that he was borne and hath been brought up in times and places, when and where the Gospel flourisheth; that the Lord hath estectually called him by his Word and Spirit, that he may so freely, plentifully, peaceably enjoy the opportunities and means of every part of God's worship; that the Lord hath pleased to give him any measure of saving knowledge, true faith, sincere obedience, lively hope, sound repentance, solid comfort by God's blessing on the use of the means; that the Lord grants him to enjoy his most holy and faithful Word, the only guide and stay of his soul; that God hath caused him to escape so many and otherwise inevitable calamities, that he hath heard and known to fall most heavily upon others; that the Lord hath pleased so often and remarkably been his strength in trouble, and great deliverer out of greatest extremities; that his God hath so seasonably, wonderfully and constantly protected and provided for him, whereas else he had perished utterly. Not forgetting How the Lord hath pleased to make us, that were mere heathens, his own people; and what great preservations, victories and deliverances, and blessings, the Lord hath pleased to vouchsafe from time to time to his Church and Children, especially in England and the Netherlands, etc. How graciously it hath pleased our God to show mercy, to give grace unto, to keep in health, to restore to health, to relieve, preserve, deliver, to ease, strengthen, and recover his poor Wife and Children, as every occasion required, and every way to watch over him and his for good; and how the Lord hath most freely, plainly, plentifully and infallibly assured him, those most near and dear unto him, and all his all that is good for us here, and all happiness with himself in Heaven for evermore; see in his records of Gods especial mercies. All these and the like To be laid to heart with more large meditations on each, with all entire affection, in the sense of the Lords unutterable goodness towards us, and with all deep humiliation in the sense of our unworthiness of them, and with all Christian confidence in the assurance of his promised favoures; so to give his God the glory due unto his great name, in heavenly contemplations, holy acknowledgement, and sincere obedience. The seventh main part concerning his outward condition. The five and twentieth Vow, and the first of this main part. To labour after a sanctified use of his outward condition, whatsoever the same is, or may be. After this manner; HIS present outward condition being exceedingly distressed, decaying daily, and in outward appearance threatening uttermost extremity; as also, in any other outward calamity th●● may befall him, to weigh the same with all its circumstances throughly, not to despair or dispute, to murmur or be impatient, or to be over perplexed, or to limit the Lord about it; but to be moved the more camestly and frequently to seek that wisdom and strength from God aright to bear it that he hath promised, and a seasonable deliverance our of it. Further, Seriously to call to mind, confess, bewaise, with resolution to forsake those particular sins, which his conscience tells him have brought this heavy affliction upon him; to beg pardon for, and reformation of them, and that they may not hinder Gods helping of him, or the Lords vouchsafeing a sanctified use of the visitation to him; to consider wisely what outward occasions procured the affliction unto him, not to blame the ●ame, but his own folly, sin and weakness chief; to raise his thoughts to him that sent it; yea, that the Lord pleased so to have it, who assuredly (though flesh and blood cannot digest it) intends and will work (spite all oppositions and impossibilities) his real good by it; that he daily in all humility with fervency and confidence, commends his condition to the Lords most mighty, wise, merciful and faithful disposing wholly, who knows the same and all circumstances thereof fully, & by often fasting and prayer (as by God's grace he hath done) to beseech his God according to his own good pleasure, to have regard unto it graciously; especially to pray the Lord to discover to him the inward causes of it; that he may aright know his hand in it, and kiss the rod that scourgeth him, and in all good conscience, with a contented mind, to await for such an issue as his good God shall please to give but of it; to use only the lawful means, and as fare as he conceives all lawful means in lawful manner to be relieved; so to commend the rest to him that can do with him what he will, and will do what in wisdom, love and faithfulness he sees best for us in the end, and nothing shall let it, because his mouth hath spoken it; who if he think fit to deny in this or that particular, what we conceive we so much want, and do so earnestly crave, will undoubtedly help some other way abundantly. Far his further assurance of all these, Well to weigh how the Lord hath formerly oftentimes, and most remarkably helped in greatest extremity, when them was as small hope and possibility; Consider also, what the Lord in such cases hath promised in fallibly, and that he hath innumerable ways to help continually; yea, when all seem past remedy, that he can as easily deliver out of the most and greatest miseries, as if they were never so few and small, and as well out of this as our of any other; that he is our beavenly Father in Christ, whom he hath given to save us, with whom he hath given and assured us whatsoever he sees best for us. Therefore In welldoing to trust God most in greatest extremity (and by God's especial grace) to hold fast his integrity, whatsoever he suffer thereby, resting fully persuaded, though Heaven and earth should meet together, yet that the Lord who hath so expressly promised, it cannot, will not fail, forsake or forget us. Lord my God, My soul seeketh all help only from thee, I know no help without thee, I pray alone unto thee, I depend only upon thee, I await always for thee, I submit wholly to thee, surely thou that art to come, wilt come, and not tarry. Not forgetting How graciously the Lord yet sustaineth me, and that I am not overcharged utterly, and that my punishment herein is so infinitely less than mine iniquity, and that so many millions more worthy than I am suffer greater misery; and what an especial favour the Lord does me, that I can all seek to, and trust in him in my necessity; Lord do but hereby bring me home unto thee, and further my salvation eternally, and it is enough for me, deal as thou pleasest with me; see in his prayer to this purpofe, in his daily devotions, and in his sure stay in greatest extremity. If his estate be, or by God's goodness prove more prosperous, To take especial notice of, in heart to acknowledge, carefully to write up and record, revetendly to tell to others, affectionately to thank the Lord for his fatherly love, care, providence, assistance and blessing in that his estate is bettered, and his great necessities so remarkably relieved, and that his good and powerful hand hath so helped, etc. to be the more humble, watchful & upright; not to prove proud, highminded and puffed up, or to grow the more careless, or to think himself the more secure, or the less to est●eme others deserving respect, or to flacken or lose his integrity or piety, or sobriety, or the daily and conscionable performing holy exercises thereby; not to set his hart thereon, or prodigally to spend the more, or any way to be misled thereby to any lust, or excess, to be the more conscionable, temperate and charitable, as having the more to account for, that he may not be transported into any sin or folly by having the more, to consider the vanity and vexation hereof, and mixed-here within the very best and most comfortable use, that this outward prosperity is not simply a certain sign of God's favour, or of our goodness; as we see by common experience, for the worst men for the most part in this world prosper best, and the best are most afflicted; that our estate can soon be changed to be worse than it was, yea, to the greatest extremity; that it neither commends our persons, prayers, or any thing that we do, or that concerns us the more unto the Lord; that it can offord us no comfort, ease or help in any visitation, nor in any wise prevent she same; that it can neither keep off, nor comfort us at the hour of death, nor further us to Heaven, if not sanctified to us, and that we have not a sonctified use thereof, therefore by God's grace to labour privately before God, and publicly in he face of the world; to be more devout, and well governed, that the blessings God hath given him, may by God's mercies prove blessings to him, and pledges of the best blessings to him, that none may say, see his change of estate hath changed him to the worse, and that instead of comforts, they prove not ●●rses unto him, etc. The six and twentieth Vow, and the second of this main part. To put the Lords blessings to the best use. That is, CArefully to avoid improvidence, unthriftiness, or spending beyond come in; lavish laying out upon vain company, excess in eating, drinking, apparel, and upon all other trifles and unnecessaries; to break off banqueting, feasting, often inviting, labouring to live within compass; yet in Christian manner to use the blessing of our Lord freely, for lawful, seemly, comfortable maintenance, always receiving and using them with prayer and thanksgiving humbly and soberly. The seven and twentieth Vow, and third of this main part. To give the tenth of all increase to the Lord in holy uses. That is, IF the Lord ever please to help him out of debt (for till than he cannot say certainly what he hath) and to bless him with come in, to keep a strict account of all that comes into his hands, and to lay aside the tenth of all lawful profits for pious and charitable uses, as to help to maintain a Minister, to further Gods divine worship, or to relieve such as are in distress, etc. Also, Carefully to avoid, to break est, to amend forgetfulness, neglect, unwillingness, backwardness, delaying, seeking excuses, dispensing to omit, & the like hindrances in this case. Yea, Although profit come in plentifully, yea, so much the more to continue accordingly, dealing herein directly as in the sight of God, who knows the temper of his heart, and manner of dealing herein. Doing thus, To testify real thankfulness for blessings received, and sincere obedience to what is required, and to perform faithfully what he hath so seriously vowed, with an assured expectation of a merciful and plentiful blessing according as the Lord hath promised, and in his good pleasure sees most fitting, remembering that to dare to dodge with God herein is not the way to prosper, but to procure the more misery. The eight and twentieth Vow, and fourth of this main part. To avoid suretyship to the uttermost he can. Therefore SEriously to consider, and when occasion requires, not to forget what a snare, trouble, vexation and loss it is, as divers plain places of Scripture expressly prove; and if kinsman, friend, neighbour or stranger never so earnestly desire it, allege never so likely reasons to move him to it, and promise never so largely to discharge it, and to secure him never so much from loss or trouble by it, and to recompense him never so liberally for it; but civility, friendly, with good reasons, unmovably to refuse it, showing how God in his Word forbids it, and what inconveniences comes by it; telling them be hath absolutely vowed against it; entreating therefore upon these good grounds, that his denial be not ill judged, but excused; if they be greatly distressed that importune it, rather to give or lend unto them freely, or by some other good means, to help them according to his ability, conveniency and best security; if his refusal cause their frowns or disfavour wisely to take no notice thereof, smother or bear it; better suffer that then vexation, trouble and loss in consenting to it; therefore in it be possible, himself never to desire it, or not to take it ill if he be refused; remembering (with applying) how many, he hath known and heard to have been extremely disquiered, sued, hindered; yea, themselves and theirs even undone by it, and cry woe and alas that ever they yielded to it; to pray to the Lord to give him wisdom and government to avoid it, and to bless him hearty, that he hath pleased hitherto to keep him from it. The nine and twentieth Vow, and fifth of this main part. To forbear running into, and to endeavour to get our of debt by all means he can. Thus, BY avoiding all needly expenses and suretyship, and by living retiredly & providently, as is before mentioned, and further from henceforth (God assisting) by eschewing too liberal lending and disbursing to others, as far as conscience, equity and charity will suffer, wherein he bathe beens so free and unadvised, and much hindered himself formerly; therefore to deny (others that may desire it) hereafter discreetly and seriously, and to deal herein plainly, let them take it as they please from him, the rather experience teaching him, that hereby no small trouble hath befallen him, and will come unto him; for either friends or money, or both, are lost, and he must often, even with shame and grief entreat for, and be hearty glad (and think himself much bound to them that are indebted to him) to get his own at all (after many entreaties and long stay) from them, for running further into debt thus. Now considering His debts are the only present most heavy burden, that even over presseth him; avoiding (as before in this) further increasing of them, that he may by God's good providence to diminish and get out of them, to use all possible lawful means to discharge them, to beg of his God often and earnestly that he will please to free him of them, to betake himself to such promises as in this case may most support and assure succour unto him, to take the best course he can out of conscience to God whatsoever his may seem to suffer hereby, that all may be fully paid that shall be found justly due at his decease, and then not to trouble himself too much about them, but to rest fully persuaded, that the Lord as he sees good can and will as he hath declared easily, speedily, amply and remarkably help him out of them. The eighth main part concerning Death. The thirtieth Vow, or the last of all, and only Vow of this main part. To prepare himself conscionably, carefully, constantly for the day of his death: In this manner: AMong many other, these four main points offer themselves to his consideration chief. Viz. 1 How to demean himself in life and health. 2 In time of sickness, and at the point of death. 3 Some sound reasons moving to this course. 4 The great benefit following thereupon. In life and health By God's great goodness and grace to set himself about these two things especially, viz. 1 To make his peace with God. 2 To put his outward estate in good order. For the first of these; To pray & to endeavour daily and seriously to search out, acknowledge, bewail, abhor, protest against, resolve to forsake, fly the occasions of, to beg pardon for, strength to resist and overcome every known sin whatsoever, his especial ones in especial manner; those principally that his woeful experience hath told him, doth or may tell him, have broken, do, will or may most violate his sweet peace with his sweet God, most trouble his mind, terrify his conscience, makes him most fear God's displeasure for the present, and would most affright his soul if he were ready to die, and had not assurance they were pardoned; so not daring for any respect to persist in any known evil impenitently, but seeking of, walking with his God in all things revealed to, and so required of him sincerely and watchfully, cleaving to the Lord with full purpose of heart, in all good conscience inseparably; thus dying to sin, and living to grace daily, the sting of death which is sin unrepented of, may be plucked out throughly, so shall death have no power to hurt me. Further for this, By faith feelingly and effectually, to apply the pardon which his most merciful Father hath freely promised, and by his Covenant, examples, and according to the goodness of his own nature, infinitely assured in the blood of the Lord Jesus for all his sins, though never so many and heinous; that the Lord loves him in his most dearly Beloved, with an undeserved, infinite, unchangeable love, notwithstanding his unmeasurable unworthiness, extreme weakness, and never so great impediments, to look for mercy and grace, the cause of true peace from the Lord of life only; often and earnestly to pray to the Prince of Peace, for that Peace that he hath graciously left with and plentifully promised to his; to consider, be affected with, and embrace what he hath found most to further, or that he daily finds, and conceives he shall find to be most furtherable to the procuring and keeping this sweet peace which passeth all understanding; to prise this Peace before all the world without it, in any measure enjoying it, to be affectionately thankful for it, to be most fearful of losing it, if it be wanting or decayed, never to be at peace, till it be vouchsafed or restored, nor to give the Lord rest till he grant it; considering the great settling against all distempers it brings with it, and what miserable disquiet, yea, that nothing in this world can give true content without it; yea, that the remembrance of death is sweetened, and the cure of the fear of death is furthered by it; for having peace with God through Jesus Christ, neither sin nor affliction, nor death, nor devil, nor hell, shall ever be able to harm us, for our God who hath assured it in spite of all, that all these can make against us, will cause all to procure good unto us. For putting his outward estate in order. According to the means his good God in his good providence hath afforded, or shall please to vouchsafe unto him, to have especial care, without delay conscionably and wisely to order all; so that those to whom he may be indebted at his decease may be honestly paid, that none may have just cause to complain against him, or lose the least by him, that it may appear he hath dealt honestly with every one to his uttermost power, to keep a true and exact account of all he owes continually, to prevent future trouble, disorder and mistake. And further; As by Christianity and nature he is bound, of what shall remain (others to whom he was indebted, being paid) to provide for his Family, by appointing every one his portion, as conscience and equity requires, and he with good judgement & sound deliberation (throughly weighing the circumstances and his charge) sees most fit, and so far as is possible for preventing heart-burnings, contentions and Lawsuits among those of his he leaves after him, and from others against them; concerning both these points of debts, paying and division among his own; timely to make, carefully and constantly to keep in readiness his Will, or some other writing according to the course of Law, whereby may plainly appear, what course he would have followed in each particular, and as occasion requires, changing or confirming the same, leaving the good success of these his honest intendments and endeavours to the Lords good blessing, and which he must often beseech the Lord in the future, as need requires to make prosperous, that none may be wronged, that his may be relieved, and all contentions prevented. Thus while he is in life and health. In time of sickness, At the beginning, and as it increases by the Lord's assistance, most seriously to search out what sins he can conceive to have procured the visitation, or that any way troubles his conscience, to renew the most humble acknowledgement of them, to lament and crave renewed remission of them, and assurance of pardon for them; also more earnestly renewing his resolutions against them, and vows (if God please to send recovery) no more to fall into them; to ply the promised duty of examination now especially, to find out as near as he can what sins are threatened, with the punishment of sickness particularly, and to take the same course to be rid of them that is here mentioned already; having thus nenewed his repentance and faith, and his peace with the Lord in Christ, to review and settle his will or writing for ordering his outward estate, and then in obedience unto, and in the fear of the Lord, to use all lawful means for recovering his health, looking chief and only to the Lords blessing thereupon, without which all is in vain, humbly submitting unto, patiently bearing of, resting hearty contented with, by no means, or not in the least to murmur against the Lords good pleasure towards him; with a sober spirit, meek mind, understanding well governed heart, settled countenance, Christian and seemly carriage, to demean himself under the hand of his God, justifying the Lord, though himself be utterly consumed, trusting in him though he should be killed, thanking of him, and laying to heart that so infinitely fare less than his deserts he is punished, that he is so fatherly chastised, that mercy in the midst of wrath is remembered, that any ease is vouchsafed, that so many means of comfort is granted, that a good issue (go all how it will) is assured, and a sanctified use promised; and that as a Child from a most wise and tenderhearted Father (though the affliction be long and sore) he is afflicted, to beseech the Lord for a right carriage in his affliction; for a sanctified use of his affliction, for a happy deliverance how he pleaseth from the affliction, and so without any mere ado or trouble, with a quiet, well contented mind to await the issue, which belongeth to the Lord only, and to those that visit him, to speak Christianly. At the point of death, And the nearer he draweth thereunto, to draw the nearer to his God in Christ, by humiliation, faith, prayer, patience, hope and longing, all through the strenhth of the Lord, which against that time he must often before, and as long as he live beseech the Lord to give him; as also to discourse holily; to call upon the Lord continually; yea, if it be possible to die praying, or with some pertinent place of Scripture, or some other godly speech in his mouth, for his own more refreshing or settling, and the exemplary edification of those most near and dear to him, or others that are about him; to sigh to Heaven, to show signs his heart is there, when power to pray or speak is taken from him. O Lord my God, Make me mindful of my mortality, and teach me so to number my days, that I may apply my heart to true wisdom; cause me clearly to discern and rightly to be sensible of the vanity and vexation of all things under the Sun; Oh let them no more misled me, make me willing to part from them, cause me to die to sin, and live to thee daily; cause me to live by faith and keep a good conscience continually, prepare me in my inward and outward man, yea, every way for thee; settle me against all discouragements concerning the remembrance or coming of death, yea, cure the fear thereof in me, make me willing to leave this, and desirous of a better life, dispose me, be I never so averse therefrom; Oh dispose me to wish to be dissolved, and to be with thee unfeignedly, from a sudden unprovided death, good Lord deliver me; make me always ready for thee, that I may bid thee welcome, and resign myself into thy hands gladly; when it cometh to the push, Lord when it cometh to the push, help me to do as thou hast granted me to know, writ, purpose and pray for, and every way else that thy will and my condition as a good Christian requireth of me; yea, then uphold, govern, work in, with, and for me; when I am weakest and Satan busiest, that I may not be tempted beyond what I shall be enabled to bear; that I may find thee my help in need, my deliverer thereout, and that thou receivest me to thy Kingdom of Glory, Amen. These among many other reasons, moves him to take this course. 1 Because the Lord expressly requires it. 2 Because it is most sure and comfortable. 3 Because to prepare for death doth not hasten but qualify it. 4 Lest deferring time present, he be deprived of time to come; for who knoweth what sudden and sore changes a day may bring forth. 5 It being most certain he must die, and yet as uncertain when, where, or how. 6 That no outward privileges can prevent or comfort at the time of death, but this course can comfort, though not prevent. 7 That others as likely to live as himself are dead. 8 That the longer we put off our preparation for death, the more unfit we are and shall be to die. 9 That having in sincerity though weakly dispatched this great business, nothing can be grievous unto us. 10 That when the Lord calls for us, we have no more to do but in peace with cheerfulness, to give ourselves into his hands. 11 That he might give his mind the fuller satisfaction. 12 And be the more free 〈◊〉 walk in all the narrow way of life to happiness. 13 That we are most unf●● hereto, when sickness ceaseth on us, and death threaten us, having then too much to do with our pains and other distractions. 14 That this work being done the greatest work is done that can concern us, and that as far as we fail herein, we fail of solid comforts. 15 That it is the best wisdom by timely preparation for our most comfort, to entertain that which all the world cannot keep from us, and which be neglected will certainly ruin us. 16 By this course we shall much honour God, and benefit others that see, know, or hear of us. Now for the exceeding many, and most excellent benefits following this conscionable, careful and constant course, besides what is mentioned before; for more brevity he refers you to those places of Scripture concerning death, and everlasting life, to be found in his collection of Promises, page 33. and 67. where also is more plentifully explained what he understands, believes and looks for in both these respects: Oh that my soul could sensibly say, Come Lord Jesus come quickly, ever so come Lord Jesus I beseech thee. For conclusion of all. To seek, depend upon, and await for the Lords only help and blessing in every respect. Briefly thus; IN the sense of his extreme ignorance, indisposition and disability to think, speak of do the least good, and of him most grievous ingratitude, sinfulness, unbelief in receiving any good, and insatiable proneness to all evil; to think of himself meanly, to deny himself utterly, sincerely (though he can at the best, but very weakly) to crave of the Lord all understanding, disposition and ability to discharge each part of his duty, and unfeignedly (though he cannot as he ought, confidently) to look for all mercy, grace and good from the hand of Heaven; because the Lord God who hath promised, is most merciful, therefore willing; most mighty, therefore able; most faithful, therefore must perform it; be I never so weak and unworthy, and whatsoever doth or may oppose it; all only because he is so pleased, alone for his own great glory, through the all-sufficient merits and continual meditation of the Lord Jesus Christ, my alone Saviour and Intercessor, through whom I believe, and await undoubtedly and seasonably to find it. Another Exhortation. Forget not O my soul upon what occasions, and in what manner thou hast vowed unto thy God; but remember to perform them watchfully, faithfully, constantly, or else thou makest way for all the wrath of God to break in upon thee; and consider, Oh consider, it is a most fearful thing to fall into his hands being angry! Lord enlighten my understanding, strengthen my memory, rectify my affections, to know, retain and choose; grant me feelingly to apply, and powerfully to practise whatsoever by thy Word thou hast revealed to me, that may best please thee, and that I have thus vowed unto thee, for Jesus Christ his sake I beseech thee, Amen. Help, forgive, accept and bless I pray thee, Amen. Yea, though I be as I am, most weak, wretched and unworthy, for thy mercy and thy truth's sake, I beg of thee, Amen. My good God, to thy great Name be all the glory. FINIS.